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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Shabad, Naam, Amrit, Hukam, Guru - Are They Synonyms?
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<blockquote data-quote="Dalvinder Singh Grewal" data-source="post: 194821" data-attributes="member: 22683"><p>In general we take meaning of <em>Sabd </em>as sound (<em>awaz)</em>, word (<em>akhar</em>), talk (<em>kalam</em>), name (<em>Ism</em>), essence (<em>zameer</em>), spoken word (<em>bachan</em>), exposition (<em>wazahat</em>), clarity (<em>sarahat)</em>, expression (<em>izhar</em>), speech (<em>taqrir)</em>, etc. From grammatical point of view, <em>Sabd</em> means a word, hymn or rendering. From linguistic point, <em>Sabd</em> is a composition of sounds. The sound means depicting a thing or a naad (tune). The Vedas tell us that "<em>naad</em>" brought into being fourteen <em>bhavans</em> or regions of the universe. In the <em>Quran,</em> it is mentioned that "k<em>alma</em>" created fourteen <em>tabaqs</em> or divisions. St. John, in his Gospel, has written that "Word" is the root cause of the creation.</p><p></p><p>In <em>Mahan Kosh</em>Bhai Kahn Singh Nabha gives the meaning of <em>Sabd </em>as 1. Tune; Sound; Sabd (<em>Dhun(i); Awaz; Sur</em>) 2.Word; stanza; discussion 3. Knower of the God. (<em>Brahm Gyata</em>) 4. Teachings of the master (<em>Gurupdesh</em>) 5. The God, the Creator (<em>Brahm, Kartaar</em>) 6. Religion (<em>Dharm; Mazhab</em>) 7. Message (<em>Paigham; Suneha</em>) 8. Stanza (The stanzas of various saints) 9.The working life (<em>karmic jeevan</em>) 10. Meaning or purpose of the word (<em>Vachya arth; sabd da maksad</em>).<a href="http://www.sikhphilosophy.net/#_edn1" target="_blank"><strong>[1]</strong></a></p><p></p><p>Etymologically <em>Sabd </em>is made of two word-sounds: ‘S’ and ‘<em>bd</em>’. S or ‘<em>svai</em>’ means self, (‘<em>hau’+‘mai’</em> also combined to be spoken as ‘<em>haumai</em>’) and ‘<em>bd</em>’ means to kill, finish or end. <em>Sabd</em> thus means ‘to kill, finish or end <em>haumai</em>’.</p><p></p><p>Guru Nanak has explained: “eradicating of <em>haumai</em> with <em>Sabd</em> in <em>Sidh Gosht.”<a href="http://www.sikhphilosophy.net/#_edn2" target="_blank"><strong>[2]</strong></a></em> He says: “In egotism, the world was formed; forgetting the <em>Naam</em>, it suffers and dies. One who becomes <em>Gurmukh</em> contemplates the essence of spiritual wisdom through the <em>Sabd</em> and he burns away his egotism.”<em><strong><a href="http://www.sikhphilosophy.net/#_edn3" target="_blank">[3]</a> </strong></em>Eradicating egotism and individualism from within, and erasing duality, the mortal becomes one with God <a href="http://www.sikhphilosophy.net/#_edn4" target="_blank"><strong>[4]</strong></a>. Without the <em>Sabd</em>, the essence does not come and the thirst of egotism does not depart.<a href="http://www.sikhphilosophy.net/#_edn5" target="_blank"><strong>[5]</strong></a> The <em>Guru's Sabd</em> abides within the mind, and egotism is eliminated from within.<a href="http://www.sikhphilosophy.net/#_edn6" target="_blank"><strong>[6]</strong></a></p><p></p><p><em>Haumai</em> is the one which detaches the being from God. <em>Haumai</em> is the darkness which does not allow the being to see the God, the true light and put up effort to be one with Him. It does not allow the being to meditate on the God. <em>Guru</em> removes this darkness of <em>haumai</em> with <em>Sabd</em>. <em>Sabd </em>thus depicts the removal of <em>haumai</em>, the darkness; it thus becomes <em>Guru</em>; <em>gu+ru</em>, the remover of darkness. It depicts the God, the giver of light; the light that is God. <em>Sabd </em>thus is personified as God, <em>Guru</em> and a being. <em>Sabd </em>has been so described in Indian literature. In English it is ‘word’ and in Latin it is ‘<em>logos</em>’. However in Sikhism, it has very deeper spiritual connotation as compared to other religious scriptures. <em>Sabd</em> in <em>Sri Guru Granth Sahib</em> has the connotations as God, <em>Hukum </em>(Order) of the God received by <em>Sat(i)gur</em>, <em>Guru Mantar,</em> <em>Gurbani etc </em><a href="http://www.sikhphilosophy.net/#_edn7" target="_blank"><strong>[7]</strong></a>.</p><p></p><p></p><p>The Holy Granth describes ‘the <em>Sabd</em>’ implicitly. Before the creation, <em>sabd</em> (as God) existed in its latent form and as such had no name. In this state, It was something completely established in Itself and was thus known as <em>Asabd </em>(sound-less), <em>Anaam</em> (nameless), <em>Alakh</em> (non-understandable), <em>Agam </em>(inconceivable), <em>Akah(i)</em> (unutterable) and <em>Akath</em> (indescribable). When it came into manifestation, It was called "<em>Sabd</em>" or "<em>naam</em>". <em>Sabd</em> when hidden was <em>anaam</em>; when in manifestation it became <em>Naam</em>.</p><p></p><p>The unwritten or sound <em>sabd</em> or Name is of two types: Firstly we have the attributive names of the Supreme Reality, such as, <em>Hari, Govind, Ram, Haq, Rahim,</em> etc. Secondly, the names brought to the world out of empirical studies, observation of nature, or experience of great prophets, such as, the Name "<em>Om</em>" in the Upanishads, ‘<em>Ahura Mazda</em>’ in the <em>Zend Avastha</em> or <em>Tao</em> of Lao Tzu. <em>Wahiguru, Sat(i)nam and Onkar </em>are immensely evocative and highly esteemed in the Sikh scriptures.</p><p></p><p>Whatever is spoken or heard, written or read is <em>Sabd</em>. It reveals the real nature of things and explains the hidden reality or mystery thereof. The <em>Sabd</em> is the revelation by God and the True guidance for a being to perform. The word of God is a lighted lamp in the darkness of ignorance which helps in self realization. It is in this context that the scriptures of various religions have the clear references to the basic common factor, the Divine Light as the only means for creation and maintenance of the universe and the regeneration of mankind.</p><p>Purpose of <em>sabd</em> is to reach a state where thought is absent. Its scope lies in not allowing yourself to be moved by any form of allurement. Its nature is stillness and its activating agent is wisdom.<a href="http://www.sikhphilosophy.net/#_edn8" target="_blank"><strong>[8]</strong></a></p><p></p><p><em>Sabd</em> has been the cause of attention in various religions in various word forms. Almost all the religions have accepted <em>Sabd</em> as pertaining to God in one form of other. <em>Sabd</em> is considered as God Himself, <em>Sabd</em> as written word, <em>Sabd</em> as Name of God (<em>Naam</em>), <em>Sabd</em> as Sound, <em>Sabd</em> as <em>Guru</em>, etc. in all the religious scriptures, "<em>Sabd"</em> is stated to be the root instrument of creation, development and the regeneration of the universe.</p><p></p><p>According to the doctrine of <em>Logos</em>, as propounded by Philo Judaes, a Jew, who lived in Alexandria in the first-half of first century B.C. and first-half of first century A.D., the Word is the creative, actively expressed and revelatory thought and Will of God which is at once distinguished and identified with Him. It is the immanent Rational Principle in the universe, and it is the active principle in all divine and esoteric knowledge. The <em>Logos</em> is the Reality of all realities underlying the whole universe. It is the First Substance from which everything has its origin.</p><p></p><p><em>Gurbani</em> has used <em>Sabd </em>as written as well as unwritten in the form of sound. <em>Sri Guru Granth Sahib</em> is the written Word while recitation of God’s Name is sound word. In the sound form it is taken to mean dhun, naad, bani etc.</p><p></p><p>From the theological point of view; <em>Sri Guru Granth Sahib</em> relates <em>Sabd</em> to ‘The God’ ‘Order of God’, ‘Guru’, ‘Religion’, ‘God’s word given by <em>Guru’</em> and ‘<em>gurbani</em>’. From the above the implications of word are given below:</p><p></p><p></p><p>Everything from beginning to end exists in <em>Sabd</em>. The physical elements, the subtle and ethereal powers and vibrations, the causal seeds and essences, one and all are from <em>Sabd </em>and nothing but <em>Sabd</em> personified. We live and have our very being in<em> Sabd</em> and ultimately dissolve into <em>Sabd. </em>All the scriptures of the world tell us that <em>Sabd</em> is above the material and efficient cause and All-Controlling Power of the Universe. He is all in all Himself and revels in His creation by supporting it by <em>Sabd</em>. <a href="http://www.sikhphilosophy.net/#_edn9" target="_blank"><strong>[9]</strong></a> In speaking, in seeing and in words, one must remain immersed in the <em>Sabd. </em><a href="http://www.sikhphilosophy.net/#_edn10" target="_blank"><strong>[10]</strong></a></p><p></p><p></p><p><strong><em>Guru</em></strong></p><p>Etymologically the word <em>Guru </em>is composed of two terms-<em>gu</em>- means darkness and <em>ru</em>- meaning Light. The word <em>Guru</em> thus means from darkness to light or from ignorance to enlightenment. The term '<em>Guru</em>' in Sikhism is not used for a teacher or a guide or an expert or even a human body but as a spiritual guide who enlightens the mind toward the God and guide one to be in union with the God.</p><p></p><p><strong>Meanings</strong>- 1. Sweet forms of sugar (<em>Gud, Siahkand</em>) 2. to put up effort, to kill, to damage, to raise (<em>yatan karna; udam karna; maarna; nuksaan karna; ubharna; ucha karna</em>) 3. Originated from ‘<em>gri’</em> root meaning to gulp and teach; <em>Guru </em>is the one who eats ignorance and explains the knowledge of the matter to the learner. (<em>Guru sabd gri dhatoo ton bania hai. Is de do arth han; niglna te samjhauna. Jo agyan nun kha janda hai ate Sikh nun tatt gyan samjhaunda hai uh guru hai</em>) (Mahan Kosh). <a href="http://www.sikhphilosophy.net/#_edn11" target="_blank"><strong>[11]</strong></a></p><p></p><p><strong><em>Sabd-Guru</em></strong></p><p></p><p><em>Sabd-Guru</em> has a special connotation is Sikhism.<em> Sabd</em> is considered as <em>Guru</em> in <em>Sri Guru Granth Sahib, Sabd</em> and <em>Guru </em>are interconnected. <span style="color: black">The word is <em>Guru</em>; the <em>Guru </em>is the word; the word contains all nectars <a href="http://www.sikhphilosophy.net/#_edn12" target="_blank"><span style="color: black"><strong>[12]</strong></span></a></span><em>. </em>The <em>Sabd</em> is the <em>Guru</em>, to carry one across the terrifying world-ocean. <a href="http://www.sikhphilosophy.net/#_edn13" target="_blank"><strong>[13]</strong></a> Darkness is removed from the body by the light of lamp <em>of Guru’s Sabd</em>. <em>Sabd</em> is the <em>Guru</em> and <em>Peer</em>; the serious guide with depth of knowledge; this is why the entire universe is madly seeking the <em>Sabd. </em><a href="http://www.sikhphilosophy.net/#_edn14" target="_blank"><strong>[14]</strong></a></p><p></p><p><strong><em>Guru </em></strong>is the one who gives <strong><em>gyan</em></strong>through<em> <strong>sabd</strong> </em>and enlightens the true disciple, a <strong><em>Gurmukh</em></strong> removing darkness of ignorance and <strong>salvaging</strong> through <strong><em>Naam</em></strong><em>. </em>When the<em> sabd </em>is itself considered as <em>Guru, </em>the repertoire of <em>gyan</em>, the enlightening and salvaging process starts with the <em>Sabd Guru.</em></p><p></p><p><strong><em>Sabd Guru Gyan Naam Naad (Anhad) Enlightenment Salvation Gurmukh</em></strong></p><p></p><p><strong><em>Guru Granth Sahib</em></strong><em> <strong>as Sabd-Guru</strong></em></p><p></p><p>In the Sikh context Sabd Guru refers to the sacred compositions of the Gurus and the holy saints and sufis incorporated in the Scriptures <em>Sri Guru Granth Sahib. </em><a href="http://www.sikhphilosophy.net/#_edn15" target="_blank"><strong>[15]</strong></a> Guru Gobind Singh anointed <em>Sabd-Guru</em> as the ever living <em>guru</em> of the Sikhs. Passing of <em>Guruship </em>to <em>Sabd Guru</em> rather than to a Guru in living body form was not just a sudden thought by Guru Gobind Singh. All the <em>Gurus</em> themselves advocated <em>Sabd </em>as Guru and emulated it so. They considered that the <em>sabd</em> is the real guide, the <em>guru</em> and not the body which is merely an instrument to deliver word. A scripture too is an instrument of delivering the word, hence is equally important. The essence is that the <em>sabd</em> alone is guru and not its bodily forms. The follower of the <em>guru</em> has to follow the <em>sabd</em> and not the body activity or form. One has to have faith in the word and follow it up truly if one wants to get enlightened. These facts are available in <em>Guru Granth Sahib</em> and the other contemporary records.</p><p></p><p>All the <em>Gurus</em> considered <em>sabd</em> as the supreme path provider and the true spiritual guide. Guru Gobind Singh, the tenth <em>Guru</em> passed on <em>Guruship </em>to <em>Sri Guru Granth Sahib</em>, the <em>Sabd Guru</em>. <a href="http://www.sikhphilosophy.net/#_edn16" target="_blank"><strong>[16]</strong></a></p><p></p><p>The <em>Sabd Guru</em>; <em>Sri Guru Granth Sahib</em> is thus the True <em>Guru</em> of Sikhs. All Sikhs are urged to follow the <em>Guru’s</em> teaching as recorded in <em>Sri Guru Granth Sahib</em>. They must realize the spirit of <em>Sabd</em> through reading or through <em>Sadh Sangat</em>; the congregation of the holy Sikhs in the presence of <em>Sri Guru Granth Sahib</em>. If they follow the teaching of <em>Sabd</em> as understand through the congregation of holy; the <em>Sadh Sangat</em>, and mould their life according to <em>Sabd Guru</em>; they shall surely be redeemed. It is futile to hanker after the mortals who use the <em>Sabd Guru</em> to maintain their status and to gain power and pelf. <a href="http://www.sikhphilosophy.net/#_edn17" target="_blank"><strong>[17]</strong></a> The congregation of the holy<em> (Sadh sangat)</em>is the instrument of delivery of the <em>sabd.</em></p><p></p><p>Sri Guru Granth Sahib is thus the supreme religious Sikh scripture. It is now venerated as the printed Word on 1430 full scale pages and revered as Guru. These Words are the hymns of 6 Gurus, (Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan and Guru Tegh Bahadur) and great Hindu and Muslim saints of the twelfth century to seventeenth century A.D. The hymns are in lyrical form i.e., in 31 chosen Ragas and 29 Raginis making a great variety of 70 rag-raginis but all blended ina harmonious way. The teachings of <em>Guru Granth Sahib</em> are natural and spontaneous. They have nothing ritualistic; whatever is taught is directly appealing and applicable without any difficulty. It is easily understood even by the commoner and practiced by all without any barrier of caste and religion.</p><p></p><p><em>Gurbani</em> is a living rhythm imparted through S<em>anga. Bani </em>in <em>Guru Granth Sahib</em> is the creative force of the infinite rhythm. It has the permutation and the combination when recited it creates the internal rhythm of the body and the being.</p><p></p><p>The words of <em>Sri Guru Granth Sahib</em> are all practical and lived through by the <em>Gurus</em> and saints themselves. They are soul-stirring, guiding to spiritual heights and attainment of the Ultimate. Bhai Sahib Harbhajan Singh Khalsa Yogi found, “<em>Sri Guru Granth Sahib</em> as the matchless Divine Treasure of synthetic embrace of the whole global community and a paradise of spiritual harmony.” Pear S Buck studied the scriptures of all great religions, but “did not find elsewhere the same power of appeal to the heart and mind as in <em>Sri Guru Granth Sahib</em>.”</p><p></p><p>The power and projection of the sound current in the <em>sabds</em> of <em>Guru Granth Sahib</em> are in Ragas. These Ragas are a methodology of harmonious play of life force. The blessings of <em>Sri Guru Granth Sahib</em> nurture in trees, humans, bees and birds, demons and angels alike. It is a song celestial which sings the glory of the sole god in one harmonious melody from the beginning to end. Once the honeybees sat on a branch to create the honey and tape the <em>Gurbani</em> was played at a distance constantly. That beehive gave three times the honey of the other hives.</p><p></p><p><em>Guru Granth</em> is matchless divine treasure of synthetic embrace of the whole global community; <em>Sri Guru Granth Sahib</em> is a paradise of spiritual harmony. True integration, harmony and unity can only usher in, or a solid foundation of love. This love stands out beautifully harmoniously synthetically in its pristine purity and glory in <em>Sri Guru Granth</em> <em>Sahib</em> where the hymns-celestial of divine lovers of different religion, faith, creed are enshrined in one religion of Love, in brotherhood on man and in sole father hood of God. So <em>Guru Granth Sahib</em> flows and glows the salvation of humanity. <strong><a href="http://www.sikhphilosophy.net/#_edn18" target="_blank">[18]</a></strong></p><p></p><p><em>Sri Guru Granth Sahib</em> is thus about the universe and for the universe and has the applicability for people from all walks of life globally. This universality aspect needs to be expounded and propagated further so that the message of <em>Guru Granth Sahib</em> reaches all the corners of the world, is understood and applied to make the world a better living.</p><p></p><p>Keeping in view, the above aspects, <em>Sabd</em> is discussed as in various religions in general and in Sikhism in particular in its various forms as God, God’s Order (<em>Hukum</em>), and Guru. A Gurmukh’s salvation process by the <em>guru</em> is also considered through God’s Name (<em>Naam</em>), Divine Musical Hymn (<em>Bani)</em>, Divine Music (<em>Anhad Naad</em>), Knowledge (<em>Gyan</em>), Divine Light (<em>Jyot</em>). <em>Sri Guru Granth Sahib</em> is thereafter discussed as <em>Sabd Guru</em>- as a Word revealed, as Record of Origin of Universe, its history of Installation, Doctrines, Concepts and Theories, its Universal Relevance. Finally how the word is expounded through <em>Sadh Sangat</em> and <em>Khalsa </em>are given out<em>.</em></p><p></p><p>[[<a href="http://www.sikhphilosophy.net/#_ednref1" target="_blank">1]</a> Mahan Kosh, National Book Shop, New Delhi, 1985 edn, p.46</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref2" target="_blank">[2]</a> Sri Guru Granth Sahib Ji, Siddh Gost M 1, p.943-945.</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref3" target="_blank"><span style="font-family: 'AnmolUniBani'"><span style="font-family: 'AnmolUniBani'">[3]</span></span></a><span style="font-family: 'AnmolUniBani'"> <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਉਮੈ" target="_blank">ਹਉਮੈ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਵਿਚਿ" target="_blank">ਵਿਚਿ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜਗੁ" target="_blank">ਜਗੁ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਉਪਜੈ" target="_blank">ਉਪਜੈ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਪੁਰਖਾ" target="_blank">ਪੁਰਖਾ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਨਾਮਿ" target="_blank">ਨਾਮਿ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਵਿਸਰਿਐ" target="_blank">ਵਿਸਰਿਐ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਦੁਖੁ" target="_blank">ਦੁਖੁ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਪਾਈ" target="_blank">ਪਾਈ ॥</a></span></p><p><span style="font-family: 'AnmolUniBani'"><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਗੁਰਮੁਖਿ" target="_blank">ਗੁਰਮੁਖਿ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹੋਵੈ" target="_blank">ਹੋਵੈ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸੁ" target="_blank">ਸੁ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਗਿਆਨੁ" target="_blank">ਗਿਆਨੁ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਤਤੁ" target="_blank">ਤਤੁ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਬੀਚਾਰੈ" target="_blank">ਬੀਚਾਰੈ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਉਮੈ" target="_blank">ਹਉਮੈ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸਬਦਿ" target="_blank">ਸਬਦਿ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜਲਾਏ" target="_blank">ਜਲਾਏ </a>॥</span></p><p><span style="font-family: 'AnmolUniBani'">(</span><span style="font-family: 'GurbaniLipi'">rwmklI mhlw 1, pMnw.946:3</span><span style="font-family: 'AnmolUniBani'">)</span> (<span style="color: black">Sri Guru Granth Sahib Ji</span><em> Ramkali M 1: 946:3)</em></p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref4" target="_blank"><span style="font-family: 'AnmolUniBani'"><span style="font-family: 'AnmolUniBani'">[4]</span></span></a><span style="font-family: 'AnmolUniBani'"> <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਉ" target="_blank">ਹਉਹਉ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਮੈ" target="_blank">ਮੈ ਮੈ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਵਿਚਹੁ" target="_blank">ਵਿਚਹੁ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਖੋਵੈ" target="_blank">ਖੋਵੈ </a>॥<a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਦੂਜਾ" target="_blank">ਦੂਜਾ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਮੇਟੈ" target="_blank">ਮੇਟੈ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਏਕੋ" target="_blank">ਏਕੋ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹੋਵੈ" target="_blank">ਹੋਵੈ </a>॥</span><span style="font-family: 'GurbaniLipi'">(rwmklI mhlw 1, pMnw.943:5)</span> (<span style="color: black">Sri Guru Granth Sahib Ji</span><em> Ramkali,</em> M1:943:5)</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref5" target="_blank"><span style="font-family: 'AnmolUniBani'"><span style="font-family: 'AnmolUniBani'">[5]</span></span></a><span style="font-family: 'AnmolUniBani'"> <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਬਿਨੁ" target="_blank">ਬਿਨੁ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸਬਦੈ" target="_blank">ਸਬਦੈ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਰਸੁ" target="_blank">ਰਸੁ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਨ" target="_blank">ਨ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਆਵੈ" target="_blank">ਆਵੈ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਅਉਧੂ" target="_blank">ਅਉਧੂ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਉਮੈ" target="_blank">ਹਉਮੈ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਪਿਆਸ" target="_blank">ਪਿਆਸ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਨ" target="_blank">ਨ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜਾਈ" target="_blank">ਜਾਈ </a>॥ </span></p><p><span style="font-family: 'AnmolUniBani'">(</span><span style="font-family: 'GurbaniLipi'">rwmklI mhlw 1, pMnw.945 :1</span><span style="font-family: 'AnmolUniBani'">)</span> (<span style="color: black">Sri Guru Granth Sahib Ji</span><em> Ramkali</em> M.1:943:5)</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref6" target="_blank"><span style="font-family: 'AnmolUniBani'"><span style="font-family: 'AnmolUniBani'">[6]</span></span></a><span style="font-family: 'AnmolUniBani'"> ਗ</span><span style="font-family: 'GurbaniLipi'">u</span><span style="font-family: 'AnmolUniBani'">ਰਕਾਸਬਦੁਮ</span><span style="font-family: 'GurbaniLipi'">i</span><span style="font-family: 'AnmolUniBani'">ਨਵ</span><span style="font-family: 'GurbaniLipi'">i</span><span style="font-family: 'AnmolUniBani'">ਸਆਹਉਮੈ</span><span style="font-family: 'GurbaniLipi'"> i</span><span style="font-family: 'AnmolUniBani'">ਵਚਹੁਖ</span><span style="font-family: 'GurbaniLipi'">o</span><span style="font-family: 'AnmolUniBani'">ਇ॥</span><span style="font-family: 'GurbaniLipi'">(m 1, <a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=61&punjabi=t&id=2473#l2473" target="_blank"><span style="font-family: 'AnmolUniBani'">ਪ</span>M<span style="font-family: 'AnmolUniBani'">ਨਾ</span> 61:5</a>)</span> (<span style="color: black">Sri Guru Granth Sahib Ji,</span> M.1: p.61:5)</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref7" target="_blank">[7]</a> Bhai Kahn Singh Nabha: Gurmat Martand, Part I, SGPC Amritsar, Oct., 1983, p.131.</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref8" target="_blank">[8]</a> Extracts from "The Path of Sudden Attainment" by Hui Hai : a scripture of Mahayana</p><p>Buddhism translated by John Blofeld: Method of Enlightenment by sudden apprehension.</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref9" target="_blank">[9]</a> Basant M1</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref10" target="_blank"><span style="font-family: 'GurbaniLipi'"><span style="font-family: 'GurbaniLipi'">[10]</span></span></a><span style="font-family: 'AnmolUniBani'">ਆਖਣੁਵੇਖਣੁਬੋਲਣਾਸਬਦ</span><span style="font-family: 'GurbaniLipi'">y</span><span style="font-family: 'AnmolUniBani'">ਰਹਿਆਸਮਾਇ॥</span><span style="font-family: 'GurbaniLipi'"> (</span><span style="font-family: 'AnmolUniBani'">ਮਃ</span><span style="font-family: 'GurbaniLipi'">3, <a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=35&punjabi=t&id=1446#l1446" target="_blank"><span style="font-family: 'AnmolUniBani'">ਪੰਨਾ</span> 35:9</a>) (</span>Sri Guru Granth Sahib Ji, M3, p. 35:9)</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref11" target="_blank">[11]</a> Bhai Kahn Singh Nabha, Mahan Kosh, p.419, 421)</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref12" target="_blank"><span style="font-family: 'GurbaniLipi'"><span style="font-family: 'GurbaniLipi'">[12]</span></span></a><span style="font-family: 'GurbaniLipi'"> bwxI Guru hY bwxI ivic bwxI AMimRq swry[[(pMnw, 982)</span><span style="color: black"> (Sri Guru Granth Sahib Ji, p.982)</span></p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref13" target="_blank"><span style="font-family: 'AnmolUniBani'"><span style="font-family: 'AnmolUniBani'">[13]</span></span></a><span style="font-family: 'AnmolUniBani'"> <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸਬਦਿ" target="_blank">ਸਬਦਿ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਗੁਰੂ" target="_blank">ਗੁਰੂ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਭਵਸਾਗਰੁ" target="_blank">ਭਵਸਾਗਰੁ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਤਰੀਐ" target="_blank">ਤਰੀਐ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਇਤ" target="_blank">ਇਤ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਉਤ" target="_blank">ਉਤ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਏਕੋ" target="_blank">ਏਕੋ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜਾਣੈ" target="_blank">ਜਾਣੈ </a>॥ (</span><span style="color: black">Sri Guru Granth Sahib Ji</span></p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref14" target="_blank"><span style="font-family: 'GurbaniLipi'"><span style="font-family: 'GurbaniLipi'">[14]</span></span></a><span style="font-family: 'GurbaniLipi'"> sbdu gur pIrw gihr gMBIrw ibnu sbdY jgu baurwnM[[(pMnw, 635)</span> (Sri Guru Granth Sahib Ji, p.635)</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref15" target="_blank">[15]</a> Harbans Singh (ed), 1992, Encyclopedia of Sikhism, , p.276</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref16" target="_blank">[16]</a> Bhatt Wahi Talaunda, Pargna Jeend. As mentioned in ‘Guru Kian Sakhian’ (ed. Piara Singh Padam and</p><p>Giani Garja Singh Publishers Kalam Mandir, Patiala:1986, p.14)</p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref17" target="_blank">[17]</a> <span style="font-family: 'AmrLipi'">AwigAw BeI Akwl kI qBI clwieau pMQ[[</span></p><p><span style="font-family: 'AmrLipi'">sB isKn ko hukum hY guru mwinau gRMQ[[</span></p><p><span style="font-family: 'AmrLipi'">guru gRMQ jI mwinau pRgt gurW kI dyh[[</span></p><p><span style="font-family: 'AmrLipi'">jo pRB ko imlbo chY Koj sbd my lyh[[</span></p><p></p><p><a href="http://www.sikhphilosophy.net/#_ednref18" target="_blank">[18]</a> Yogi Harbhajan Singh: Eternal Glory of Sri <em>Guru Granth Sahib: Simriti Granth; Aduti Gurmat Sangeet Sammelan</em> 2001: <em>Jawadi Taksal, Jawadi</em>, Ludhiana</p></blockquote><p></p>
[QUOTE="Dalvinder Singh Grewal, post: 194821, member: 22683"] In general we take meaning of [I]Sabd [/I]as sound ([I]awaz)[/I], word ([I]akhar[/I]), talk ([I]kalam[/I]), name ([I]Ism[/I]), essence ([I]zameer[/I]), spoken word ([I]bachan[/I]), exposition ([I]wazahat[/I]), clarity ([I]sarahat)[/I], expression ([I]izhar[/I]), speech ([I]taqrir)[/I], etc. From grammatical point of view, [I]Sabd[/I] means a word, hymn or rendering. From linguistic point, [I]Sabd[/I] is a composition of sounds. The sound means depicting a thing or a naad (tune). The Vedas tell us that "[I]naad[/I]" brought into being fourteen [I]bhavans[/I] or regions of the universe. In the [I]Quran,[/I] it is mentioned that "k[I]alma[/I]" created fourteen [I]tabaqs[/I] or divisions. St. John, in his Gospel, has written that "Word" is the root cause of the creation. In [I]Mahan Kosh[/I]Bhai Kahn Singh Nabha gives the meaning of [I]Sabd [/I]as 1. Tune; Sound; Sabd ([I]Dhun(i); Awaz; Sur[/I]) 2.Word; stanza; discussion 3. Knower of the God. ([I]Brahm Gyata[/I]) 4. Teachings of the master ([I]Gurupdesh[/I]) 5. The God, the Creator ([I]Brahm, Kartaar[/I]) 6. Religion ([I]Dharm; Mazhab[/I]) 7. Message ([I]Paigham; Suneha[/I]) 8. Stanza (The stanzas of various saints) 9.The working life ([I]karmic jeevan[/I]) 10. Meaning or purpose of the word ([I]Vachya arth; sabd da maksad[/I]).[URL='http://www.sikhphilosophy.net/#_edn1'][B][1][/B][/URL] Etymologically [I]Sabd [/I]is made of two word-sounds: ‘S’ and ‘[I]bd[/I]’. S or ‘[I]svai[/I]’ means self, (‘[I]hau’+‘mai’[/I] also combined to be spoken as ‘[I]haumai[/I]’) and ‘[I]bd[/I]’ means to kill, finish or end. [I]Sabd[/I] thus means ‘to kill, finish or end [I]haumai[/I]’. Guru Nanak has explained: “eradicating of [I]haumai[/I] with [I]Sabd[/I] in [I]Sidh Gosht.”[URL='http://www.sikhphilosophy.net/#_edn2'][B][2][/B][/URL][/I] He says: “In egotism, the world was formed; forgetting the [I]Naam[/I], it suffers and dies. One who becomes [I]Gurmukh[/I] contemplates the essence of spiritual wisdom through the [I]Sabd[/I] and he burns away his egotism.”[I][B][URL='http://www.sikhphilosophy.net/#_edn3'][3][/URL] [/B][/I]Eradicating egotism and individualism from within, and erasing duality, the mortal becomes one with God [URL='http://www.sikhphilosophy.net/#_edn4'][B][4][/B][/URL]. Without the [I]Sabd[/I], the essence does not come and the thirst of egotism does not depart.[URL='http://www.sikhphilosophy.net/#_edn5'][B][5][/B][/URL] The [I]Guru's Sabd[/I] abides within the mind, and egotism is eliminated from within.[URL='http://www.sikhphilosophy.net/#_edn6'][B][6][/B][/URL] [I]Haumai[/I] is the one which detaches the being from God. [I]Haumai[/I] is the darkness which does not allow the being to see the God, the true light and put up effort to be one with Him. It does not allow the being to meditate on the God. [I]Guru[/I] removes this darkness of [I]haumai[/I] with [I]Sabd[/I]. [I]Sabd [/I]thus depicts the removal of [I]haumai[/I], the darkness; it thus becomes [I]Guru[/I]; [I]gu+ru[/I], the remover of darkness. It depicts the God, the giver of light; the light that is God. [I]Sabd [/I]thus is personified as God, [I]Guru[/I] and a being. [I]Sabd [/I]has been so described in Indian literature. In English it is ‘word’ and in Latin it is ‘[I]logos[/I]’. However in Sikhism, it has very deeper spiritual connotation as compared to other religious scriptures. [I]Sabd[/I] in [I]Sri Guru Granth Sahib[/I] has the connotations as God, [I]Hukum [/I](Order) of the God received by [I]Sat(i)gur[/I], [I]Guru Mantar,[/I] [I]Gurbani etc [/I][URL='http://www.sikhphilosophy.net/#_edn7'][B][7][/B][/URL]. The Holy Granth describes ‘the [I]Sabd[/I]’ implicitly. Before the creation, [I]sabd[/I] (as God) existed in its latent form and as such had no name. In this state, It was something completely established in Itself and was thus known as [I]Asabd [/I](sound-less), [I]Anaam[/I] (nameless), [I]Alakh[/I] (non-understandable), [I]Agam [/I](inconceivable), [I]Akah(i)[/I] (unutterable) and [I]Akath[/I] (indescribable). When it came into manifestation, It was called "[I]Sabd[/I]" or "[I]naam[/I]". [I]Sabd[/I] when hidden was [I]anaam[/I]; when in manifestation it became [I]Naam[/I]. The unwritten or sound [I]sabd[/I] or Name is of two types: Firstly we have the attributive names of the Supreme Reality, such as, [I]Hari, Govind, Ram, Haq, Rahim,[/I] etc. Secondly, the names brought to the world out of empirical studies, observation of nature, or experience of great prophets, such as, the Name "[I]Om[/I]" in the Upanishads, ‘[I]Ahura Mazda[/I]’ in the [I]Zend Avastha[/I] or [I]Tao[/I] of Lao Tzu. [I]Wahiguru, Sat(i)nam and Onkar [/I]are immensely evocative and highly esteemed in the Sikh scriptures. Whatever is spoken or heard, written or read is [I]Sabd[/I]. It reveals the real nature of things and explains the hidden reality or mystery thereof. The [I]Sabd[/I] is the revelation by God and the True guidance for a being to perform. The word of God is a lighted lamp in the darkness of ignorance which helps in self realization. It is in this context that the scriptures of various religions have the clear references to the basic common factor, the Divine Light as the only means for creation and maintenance of the universe and the regeneration of mankind. Purpose of [I]sabd[/I] is to reach a state where thought is absent. Its scope lies in not allowing yourself to be moved by any form of allurement. Its nature is stillness and its activating agent is wisdom.[URL='http://www.sikhphilosophy.net/#_edn8'][B][8][/B][/URL] [I]Sabd[/I] has been the cause of attention in various religions in various word forms. Almost all the religions have accepted [I]Sabd[/I] as pertaining to God in one form of other. [I]Sabd[/I] is considered as God Himself, [I]Sabd[/I] as written word, [I]Sabd[/I] as Name of God ([I]Naam[/I]), [I]Sabd[/I] as Sound, [I]Sabd[/I] as [I]Guru[/I], etc. in all the religious scriptures, "[I]Sabd"[/I] is stated to be the root instrument of creation, development and the regeneration of the universe. According to the doctrine of [I]Logos[/I], as propounded by Philo Judaes, a Jew, who lived in Alexandria in the first-half of first century B.C. and first-half of first century A.D., the Word is the creative, actively expressed and revelatory thought and Will of God which is at once distinguished and identified with Him. It is the immanent Rational Principle in the universe, and it is the active principle in all divine and esoteric knowledge. The [I]Logos[/I] is the Reality of all realities underlying the whole universe. It is the First Substance from which everything has its origin. [I]Gurbani[/I] has used [I]Sabd [/I]as written as well as unwritten in the form of sound. [I]Sri Guru Granth Sahib[/I] is the written Word while recitation of God’s Name is sound word. In the sound form it is taken to mean dhun, naad, bani etc. From the theological point of view; [I]Sri Guru Granth Sahib[/I] relates [I]Sabd[/I] to ‘The God’ ‘Order of God’, ‘Guru’, ‘Religion’, ‘God’s word given by [I]Guru’[/I] and ‘[I]gurbani[/I]’. From the above the implications of word are given below: Everything from beginning to end exists in [I]Sabd[/I]. The physical elements, the subtle and ethereal powers and vibrations, the causal seeds and essences, one and all are from [I]Sabd [/I]and nothing but [I]Sabd[/I] personified. We live and have our very being in[I] Sabd[/I] and ultimately dissolve into [I]Sabd. [/I]All the scriptures of the world tell us that [I]Sabd[/I] is above the material and efficient cause and All-Controlling Power of the Universe. He is all in all Himself and revels in His creation by supporting it by [I]Sabd[/I]. [URL='http://www.sikhphilosophy.net/#_edn9'][B][9][/B][/URL] In speaking, in seeing and in words, one must remain immersed in the [I]Sabd. [/I][URL='http://www.sikhphilosophy.net/#_edn10'][B][10][/B][/URL] [B][I]Guru[/I][/B] Etymologically the word [I]Guru [/I]is composed of two terms-[I]gu[/I]- means darkness and [I]ru[/I]- meaning Light. The word [I]Guru[/I] thus means from darkness to light or from ignorance to enlightenment. The term '[I]Guru[/I]' in Sikhism is not used for a teacher or a guide or an expert or even a human body but as a spiritual guide who enlightens the mind toward the God and guide one to be in union with the God. [B]Meanings[/B]- 1. Sweet forms of sugar ([I]Gud, Siahkand[/I]) 2. to put up effort, to kill, to damage, to raise ([I]yatan karna; udam karna; maarna; nuksaan karna; ubharna; ucha karna[/I]) 3. Originated from ‘[I]gri’[/I] root meaning to gulp and teach; [I]Guru [/I]is the one who eats ignorance and explains the knowledge of the matter to the learner. ([I]Guru sabd gri dhatoo ton bania hai. Is de do arth han; niglna te samjhauna. Jo agyan nun kha janda hai ate Sikh nun tatt gyan samjhaunda hai uh guru hai[/I]) (Mahan Kosh). [URL='http://www.sikhphilosophy.net/#_edn11'][B][11][/B][/URL] [B][I]Sabd-Guru[/I][/B] [I]Sabd-Guru[/I] has a special connotation is Sikhism.[I] Sabd[/I] is considered as [I]Guru[/I] in [I]Sri Guru Granth Sahib, Sabd[/I] and [I]Guru [/I]are interconnected. [COLOR=black]The word is [I]Guru[/I]; the [I]Guru [/I]is the word; the word contains all nectars [URL='http://www.sikhphilosophy.net/#_edn12'][COLOR=black][B][12][/B][/COLOR][/URL][/COLOR][I]. [/I]The [I]Sabd[/I] is the [I]Guru[/I], to carry one across the terrifying world-ocean. [URL='http://www.sikhphilosophy.net/#_edn13'][B][13][/B][/URL] Darkness is removed from the body by the light of lamp [I]of Guru’s Sabd[/I]. [I]Sabd[/I] is the [I]Guru[/I] and [I]Peer[/I]; the serious guide with depth of knowledge; this is why the entire universe is madly seeking the [I]Sabd. [/I][URL='http://www.sikhphilosophy.net/#_edn14'][B][14][/B][/URL] [B][I]Guru [/I][/B]is the one who gives [B][I]gyan[/I][/B]through[I] [B]sabd[/B] [/I]and enlightens the true disciple, a [B][I]Gurmukh[/I][/B] removing darkness of ignorance and [B]salvaging[/B] through [B][I]Naam[/I][/B][I]. [/I]When the[I] sabd [/I]is itself considered as [I]Guru, [/I]the repertoire of [I]gyan[/I], the enlightening and salvaging process starts with the [I]Sabd Guru.[/I] [B][I]Sabd Guru Gyan Naam Naad (Anhad) Enlightenment Salvation Gurmukh[/I][/B] [B][I]Guru Granth Sahib[/I][/B][I] [B]as Sabd-Guru[/B][/I] In the Sikh context Sabd Guru refers to the sacred compositions of the Gurus and the holy saints and sufis incorporated in the Scriptures [I]Sri Guru Granth Sahib. [/I][URL='http://www.sikhphilosophy.net/#_edn15'][B][15][/B][/URL] Guru Gobind Singh anointed [I]Sabd-Guru[/I] as the ever living [I]guru[/I] of the Sikhs. Passing of [I]Guruship [/I]to [I]Sabd Guru[/I] rather than to a Guru in living body form was not just a sudden thought by Guru Gobind Singh. All the [I]Gurus[/I] themselves advocated [I]Sabd [/I]as Guru and emulated it so. They considered that the [I]sabd[/I] is the real guide, the [I]guru[/I] and not the body which is merely an instrument to deliver word. A scripture too is an instrument of delivering the word, hence is equally important. The essence is that the [I]sabd[/I] alone is guru and not its bodily forms. The follower of the [I]guru[/I] has to follow the [I]sabd[/I] and not the body activity or form. One has to have faith in the word and follow it up truly if one wants to get enlightened. These facts are available in [I]Guru Granth Sahib[/I] and the other contemporary records. All the [I]Gurus[/I] considered [I]sabd[/I] as the supreme path provider and the true spiritual guide. Guru Gobind Singh, the tenth [I]Guru[/I] passed on [I]Guruship [/I]to [I]Sri Guru Granth Sahib[/I], the [I]Sabd Guru[/I]. [URL='http://www.sikhphilosophy.net/#_edn16'][B][16][/B][/URL] The [I]Sabd Guru[/I]; [I]Sri Guru Granth Sahib[/I] is thus the True [I]Guru[/I] of Sikhs. All Sikhs are urged to follow the [I]Guru’s[/I] teaching as recorded in [I]Sri Guru Granth Sahib[/I]. They must realize the spirit of [I]Sabd[/I] through reading or through [I]Sadh Sangat[/I]; the congregation of the holy Sikhs in the presence of [I]Sri Guru Granth Sahib[/I]. If they follow the teaching of [I]Sabd[/I] as understand through the congregation of holy; the [I]Sadh Sangat[/I], and mould their life according to [I]Sabd Guru[/I]; they shall surely be redeemed. It is futile to hanker after the mortals who use the [I]Sabd Guru[/I] to maintain their status and to gain power and pelf. [URL='http://www.sikhphilosophy.net/#_edn17'][B][17][/B][/URL] The congregation of the holy[I] (Sadh sangat)[/I]is the instrument of delivery of the [I]sabd.[/I] Sri Guru Granth Sahib is thus the supreme religious Sikh scripture. It is now venerated as the printed Word on 1430 full scale pages and revered as Guru. These Words are the hymns of 6 Gurus, (Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan and Guru Tegh Bahadur) and great Hindu and Muslim saints of the twelfth century to seventeenth century A.D. The hymns are in lyrical form i.e., in 31 chosen Ragas and 29 Raginis making a great variety of 70 rag-raginis but all blended ina harmonious way. The teachings of [I]Guru Granth Sahib[/I] are natural and spontaneous. They have nothing ritualistic; whatever is taught is directly appealing and applicable without any difficulty. It is easily understood even by the commoner and practiced by all without any barrier of caste and religion. [I]Gurbani[/I] is a living rhythm imparted through S[I]anga. Bani [/I]in [I]Guru Granth Sahib[/I] is the creative force of the infinite rhythm. It has the permutation and the combination when recited it creates the internal rhythm of the body and the being. The words of [I]Sri Guru Granth Sahib[/I] are all practical and lived through by the [I]Gurus[/I] and saints themselves. They are soul-stirring, guiding to spiritual heights and attainment of the Ultimate. Bhai Sahib Harbhajan Singh Khalsa Yogi found, “[I]Sri Guru Granth Sahib[/I] as the matchless Divine Treasure of synthetic embrace of the whole global community and a paradise of spiritual harmony.” Pear S Buck studied the scriptures of all great religions, but “did not find elsewhere the same power of appeal to the heart and mind as in [I]Sri Guru Granth Sahib[/I].” The power and projection of the sound current in the [I]sabds[/I] of [I]Guru Granth Sahib[/I] are in Ragas. These Ragas are a methodology of harmonious play of life force. The blessings of [I]Sri Guru Granth Sahib[/I] nurture in trees, humans, bees and birds, demons and angels alike. It is a song celestial which sings the glory of the sole god in one harmonious melody from the beginning to end. Once the honeybees sat on a branch to create the honey and tape the [I]Gurbani[/I] was played at a distance constantly. That beehive gave three times the honey of the other hives. [I]Guru Granth[/I] is matchless divine treasure of synthetic embrace of the whole global community; [I]Sri Guru Granth Sahib[/I] is a paradise of spiritual harmony. True integration, harmony and unity can only usher in, or a solid foundation of love. This love stands out beautifully harmoniously synthetically in its pristine purity and glory in [I]Sri Guru Granth[/I] [I]Sahib[/I] where the hymns-celestial of divine lovers of different religion, faith, creed are enshrined in one religion of Love, in brotherhood on man and in sole father hood of God. So [I]Guru Granth Sahib[/I] flows and glows the salvation of humanity. [B][URL='http://www.sikhphilosophy.net/#_edn18'][18][/URL][/B] [I]Sri Guru Granth Sahib[/I] is thus about the universe and for the universe and has the applicability for people from all walks of life globally. This universality aspect needs to be expounded and propagated further so that the message of [I]Guru Granth Sahib[/I] reaches all the corners of the world, is understood and applied to make the world a better living. Keeping in view, the above aspects, [I]Sabd[/I] is discussed as in various religions in general and in Sikhism in particular in its various forms as God, God’s Order ([I]Hukum[/I]), and Guru. A Gurmukh’s salvation process by the [I]guru[/I] is also considered through God’s Name ([I]Naam[/I]), Divine Musical Hymn ([I]Bani)[/I], Divine Music ([I]Anhad Naad[/I]), Knowledge ([I]Gyan[/I]), Divine Light ([I]Jyot[/I]). [I]Sri Guru Granth Sahib[/I] is thereafter discussed as [I]Sabd Guru[/I]- as a Word revealed, as Record of Origin of Universe, its history of Installation, Doctrines, Concepts and Theories, its Universal Relevance. Finally how the word is expounded through [I]Sadh Sangat[/I] and [I]Khalsa [/I]are given out[I].[/I] [[[URL='http://www.sikhphilosophy.net/#_ednref1']1][/URL] Mahan Kosh, National Book Shop, New Delhi, 1985 edn, p.46 [URL='http://www.sikhphilosophy.net/#_ednref2'][2][/URL] Sri Guru Granth Sahib Ji, Siddh Gost M 1, p.943-945. [URL='http://www.sikhphilosophy.net/#_ednref3'][FONT=AnmolUniBani][FONT=AnmolUniBani][3][/FONT][/FONT][/URL][FONT=AnmolUniBani] [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਉਮੈ'][COLOR=windowtext]ਹਉਮੈ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਵਿਚਿ'][COLOR=windowtext]ਵਿਚਿ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜਗੁ'][COLOR=windowtext]ਜਗੁ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਉਪਜੈ'][COLOR=windowtext]ਉਪਜੈ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਪੁਰਖਾ'][COLOR=windowtext]ਪੁਰਖਾ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਨਾਮਿ'][COLOR=windowtext]ਨਾਮਿ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਵਿਸਰਿਐ'][COLOR=windowtext]ਵਿਸਰਿਐ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਦੁਖੁ'][COLOR=windowtext]ਦੁਖੁ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਪਾਈ'][COLOR=windowtext]ਪਾਈ ॥[/COLOR][/URL] [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਗੁਰਮੁਖਿ'][COLOR=windowtext]ਗੁਰਮੁਖਿ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹੋਵੈ'][COLOR=windowtext]ਹੋਵੈ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸੁ'][COLOR=windowtext]ਸੁ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਗਿਆਨੁ'][COLOR=windowtext]ਗਿਆਨੁ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਤਤੁ'][COLOR=windowtext]ਤਤੁ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਬੀਚਾਰੈ'][COLOR=windowtext]ਬੀਚਾਰੈ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਉਮੈ'][COLOR=windowtext]ਹਉਮੈ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸਬਦਿ'][COLOR=windowtext]ਸਬਦਿ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜਲਾਏ'][COLOR=windowtext]ਜਲਾਏ [/COLOR][/URL]॥ ([/FONT][FONT=GurbaniLipi]rwmklI mhlw 1, pMnw.946:3[/FONT][FONT=AnmolUniBani])[/FONT] ([COLOR=black]Sri Guru Granth Sahib Ji[/COLOR][I] Ramkali M 1: 946:3)[/I] [URL='http://www.sikhphilosophy.net/#_ednref4'][FONT=AnmolUniBani][FONT=AnmolUniBani][4][/FONT][/FONT][/URL][FONT=AnmolUniBani] [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਉ'][COLOR=windowtext]ਹਉਹਉ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਮੈ'][COLOR=windowtext]ਮੈ ਮੈ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਵਿਚਹੁ'][COLOR=windowtext]ਵਿਚਹੁ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਖੋਵੈ'][COLOR=windowtext]ਖੋਵੈ [/COLOR][/URL]॥[URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਦੂਜਾ'][COLOR=windowtext]ਦੂਜਾ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਮੇਟੈ'][COLOR=windowtext]ਮੇਟੈ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਏਕੋ'][COLOR=windowtext]ਏਕੋ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹੋਵੈ'][COLOR=windowtext]ਹੋਵੈ [/COLOR][/URL]॥[/FONT][FONT=GurbaniLipi](rwmklI mhlw 1, pMnw.943:5)[/FONT] ([COLOR=black]Sri Guru Granth Sahib Ji[/COLOR][I] Ramkali,[/I] M1:943:5) [URL='http://www.sikhphilosophy.net/#_ednref5'][FONT=AnmolUniBani][FONT=AnmolUniBani][5][/FONT][/FONT][/URL][FONT=AnmolUniBani] [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਬਿਨੁ'][COLOR=windowtext]ਬਿਨੁ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸਬਦੈ'][COLOR=windowtext]ਸਬਦੈ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਰਸੁ'][COLOR=windowtext]ਰਸੁ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਨ'][COLOR=windowtext]ਨ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਆਵੈ'][COLOR=windowtext]ਆਵੈ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਅਉਧੂ'][COLOR=windowtext]ਅਉਧੂ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਉਮੈ'][COLOR=windowtext]ਹਉਮੈ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਪਿਆਸ'][COLOR=windowtext]ਪਿਆਸ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਨ'][COLOR=windowtext]ਨ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜਾਈ'][COLOR=windowtext]ਜਾਈ [/COLOR][/URL]॥ ([/FONT][FONT=GurbaniLipi]rwmklI mhlw 1, pMnw.945 :1[/FONT][FONT=AnmolUniBani])[/FONT] ([COLOR=black]Sri Guru Granth Sahib Ji[/COLOR][I] Ramkali[/I] M.1:943:5) [URL='http://www.sikhphilosophy.net/#_ednref6'][FONT=AnmolUniBani][FONT=AnmolUniBani][6][/FONT][/FONT][/URL][FONT=AnmolUniBani] ਗ[/FONT][FONT=GurbaniLipi]u[/FONT][FONT=AnmolUniBani]ਰਕਾਸਬਦੁਮ[/FONT][FONT=GurbaniLipi]i[/FONT][FONT=AnmolUniBani]ਨਵ[/FONT][FONT=GurbaniLipi]i[/FONT][FONT=AnmolUniBani]ਸਆਹਉਮੈ[/FONT][FONT=GurbaniLipi] i[/FONT][FONT=AnmolUniBani]ਵਚਹੁਖ[/FONT][FONT=GurbaniLipi]o[/FONT][FONT=AnmolUniBani]ਇ॥[/FONT][FONT=GurbaniLipi](m 1, [URL='http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=61&punjabi=t&id=2473#l2473'][COLOR=windowtext][FONT=AnmolUniBani]ਪ[/FONT]M[FONT=AnmolUniBani]ਨਾ[/FONT] 61:5[/COLOR][/URL])[/FONT] ([COLOR=black]Sri Guru Granth Sahib Ji,[/COLOR] M.1: p.61:5) [URL='http://www.sikhphilosophy.net/#_ednref7'][7][/URL] Bhai Kahn Singh Nabha: Gurmat Martand, Part I, SGPC Amritsar, Oct., 1983, p.131. [URL='http://www.sikhphilosophy.net/#_ednref8'][8][/URL] Extracts from "The Path of Sudden Attainment" by Hui Hai : a scripture of Mahayana Buddhism translated by John Blofeld: Method of Enlightenment by sudden apprehension. [URL='http://www.sikhphilosophy.net/#_ednref9'][9][/URL] Basant M1 [URL='http://www.sikhphilosophy.net/#_ednref10'][FONT=GurbaniLipi][FONT=GurbaniLipi][10][/FONT][/FONT][/URL][FONT=AnmolUniBani]ਆਖਣੁਵੇਖਣੁਬੋਲਣਾਸਬਦ[/FONT][FONT=GurbaniLipi]y[/FONT][FONT=AnmolUniBani]ਰਹਿਆਸਮਾਇ॥[/FONT][FONT=GurbaniLipi] ([/FONT][FONT=AnmolUniBani]ਮਃ[/FONT][FONT=GurbaniLipi]3, [URL='http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=35&punjabi=t&id=1446#l1446'][COLOR=windowtext][FONT=AnmolUniBani]ਪੰਨਾ[/FONT] 35:9[/COLOR][/URL]) ([/FONT]Sri Guru Granth Sahib Ji, M3, p. 35:9) [URL='http://www.sikhphilosophy.net/#_ednref11'][11][/URL] Bhai Kahn Singh Nabha, Mahan Kosh, p.419, 421) [URL='http://www.sikhphilosophy.net/#_ednref12'][FONT=GurbaniLipi][FONT=GurbaniLipi][12][/FONT][/FONT][/URL][FONT=GurbaniLipi] bwxI Guru hY bwxI ivic bwxI AMimRq swry[[(pMnw, 982)[/FONT][COLOR=black] (Sri Guru Granth Sahib Ji, p.982)[/COLOR] [URL='http://www.sikhphilosophy.net/#_ednref13'][FONT=AnmolUniBani][FONT=AnmolUniBani][13][/FONT][/FONT][/URL][FONT=AnmolUniBani] [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸਬਦਿ'][COLOR=windowtext]ਸਬਦਿ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਗੁਰੂ'][COLOR=windowtext]ਗੁਰੂ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਭਵਸਾਗਰੁ'][COLOR=windowtext]ਭਵਸਾਗਰੁ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਤਰੀਐ'][COLOR=windowtext]ਤਰੀਐ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਇਤ'][COLOR=windowtext]ਇਤ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਉਤ'][COLOR=windowtext]ਉਤ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਏਕੋ'][COLOR=windowtext]ਏਕੋ [/COLOR][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜਾਣੈ'][COLOR=windowtext]ਜਾਣੈ [/COLOR][/URL]॥ ([/FONT][COLOR=black]Sri Guru Granth Sahib Ji[/COLOR] [URL='http://www.sikhphilosophy.net/#_ednref14'][FONT=GurbaniLipi][FONT=GurbaniLipi][14][/FONT][/FONT][/URL][FONT=GurbaniLipi] sbdu gur pIrw gihr gMBIrw ibnu sbdY jgu baurwnM[[(pMnw, 635)[/FONT] (Sri Guru Granth Sahib Ji, p.635) [URL='http://www.sikhphilosophy.net/#_ednref15'][15][/URL] Harbans Singh (ed), 1992, Encyclopedia of Sikhism, , p.276 [URL='http://www.sikhphilosophy.net/#_ednref16'][16][/URL] Bhatt Wahi Talaunda, Pargna Jeend. As mentioned in ‘Guru Kian Sakhian’ (ed. Piara Singh Padam and Giani Garja Singh Publishers Kalam Mandir, Patiala:1986, p.14) [URL='http://www.sikhphilosophy.net/#_ednref17'][17][/URL] [FONT=AmrLipi]AwigAw BeI Akwl kI qBI clwieau pMQ[[ sB isKn ko hukum hY guru mwinau gRMQ[[ guru gRMQ jI mwinau pRgt gurW kI dyh[[ jo pRB ko imlbo chY Koj sbd my lyh[[[/FONT] [URL='http://www.sikhphilosophy.net/#_ednref18'][18][/URL] Yogi Harbhajan Singh: Eternal Glory of Sri [I]Guru Granth Sahib: Simriti Granth; Aduti Gurmat Sangeet Sammelan[/I] 2001: [I]Jawadi Taksal, Jawadi[/I], Ludhiana [/QUOTE]
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Shabad, Naam, Amrit, Hukam, Guru - Are They Synonyms?
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