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Anhad Shabad : The Celistial Sound Within
The celestial sound within is known as naad and also as Anhad Shabad .
Anhad means the sound that is not produced by striking of two objects . This
sound is there as such and has devine origin. Listening to the Shabad is a
spiritual jugat (technique) of the saints who aim to reach the highest state of
merger with their origin – the creator Lord.This jugat can be appreciated
only when the shabad is understood further.
This practice was described by Guru Nanak (20th October 1469 – 7 May
1539), the founder of Sikhism, and the first of the ten Sikh Gurus during his
meeting with sidhas and the conversation account is described in Sidh Gosht
.
The spirtual path through the Shabad ( celistial Sound) is described in the
hymns in Shri Guru Granth Saheb ji – the only among the words those
comes frequently are ‘Naam’ and ‘Shabad’. These are also the words that
have deep meaning and needs to be given much thought.
Guru Sahebji says that :
Let us now look at the word ‘Shabad ‘which is commonly thought to mean a
hymn or sections of SGGSji. The shabad is sung as kirtan.
This hearing of the shabad and keeping our focus on the heard shabad is the
essence of our effort for Surt - Shabad meeting.This is the effort we have to
keep doing.Guru ji tells us to do udham(effort).A sikh does not do any
practice of simran. There is no skill to be perfected . The sikh’s simran is an
effort at reconnection with his divine origin. The Guru’s wisdom tells him
that this world is real although ever changing and HE is the World and the
Player also. There is only HIM.Through effort we have to go across the
barrier of our ego .Through Simran which initially is jap takes our awareness
within and reachis a stage for surt to connect with Shabad. The Shabad is
ever there and so is the surt, only through repeated effort we have to keep
surt (conscious awareness) towards hearing of Shabad. This effort is so
pleasing and full of anand that a yearning begins to develop.In this effort
there is ever accompanying feeling of oneness and presence of ‘waheguru’.
Shabad in physical form is the Guru’s bani and shabad is also within us. The
Shabad within is the creator , the intelligence , the consciousness , the
intuition , the wisdom, the creative vibration, … THE WAHEGURU
HIMSELF as Shabad Guru Roop.
A sikh who does regular simran , hears within the shabad (celestial
sound)inside coming from the area of tenth gate.
This celestial sound some say is like a HUMMMM sound and even is
compared with night sounds of insects. At the gross level where our surt is
generally the sound is heard as such by our inner ears.
We then move more inward and hear the shabad guru. Shabad is an aspect
of Karta . The Guru is not a physical form. Only the formless one can be our
Guru who is ever present within and without.
guru m[r{ s;ig swa h{ nal[ . ismir ismir itsu swa sm\al[ .
-SGGS 394
My Guru is always with me, near at hand. Through simran and simran by
remembering Him, I keep Him with me ever.
-SGGS 394
The duality is the feeling of separation that we have while living in the
material world.We ever have doubt that ‘I’ and ‘HIM’ are same. ‘I ‘ever
strives to keep its self identity separate by keeping us ever in doubt.
The panch sounds referred in the above hymn are the five elements: Earth,
Water, Fire, Air and the Sky. These five have been created by the celestial
shabad.
Gurbani explains that the ‘Nirankar’ has taken first as formless ‘Ekongkar’
(the oneness in the universe).This oneness is our origin and from the
‘Ekongkar’ has emanated ‘Braham’ swaroop. The Braham is also shabad
roop. The shabad has given rise to the five elements and the material form in
the universe. If we consider the scientific view then the quantum physics is
very near here, as it tells everything is vibration.
A question that comes in mind is that as to where the shabad is coming from.
Guruji has given a hint in these lines from SGGSji.
This shabad has given rise to material world and this shabad is also the
“thought energy” in our mind that makes possible thinking. This shabad also
takes the form of words and language like everything else in the universe.
Naam is received truly when we reach and become OUR ORIGIN instead of
living with a feeling of being separate. We have Naam when we live as jyote
swaroop.
This line from SGGSji clarifies much.
The form of Naam in the material world is the Name of the Lord or God.
Gurbani HE has many names. It is immaterial to call him by any name
exclusively as any name would be only limited and cannot connect fully
with the limitless. The knowledge of Naam can only be obtained from Guru.
We use names of God for the purpose of jap and simran. We use name as
‘Guru Mantra’ also.
When the purpose of a name ,a form of Naam in the physical world, is
served by arranging a meeting with Sat Saroop (the truth )within there is no
need for any name. Then we have Naam – our origin.
We only have to ACCEPT and SEE and keep SEEING and the law of HIS
Nadar (grace) comes in operation to make us actually SEE and FEEL the
oneness all around.We feel one with everything.
Guru’s words are our ever guides. We keep coming across them in SGGSji.
Here are some :
ijxu l]ha tirX s;ig kaso lig sbiw gurU hir pav{g] .2.
‐SGGS 1309
As iron is carried across if it is attached to wood, one who is attached to the
Word of the Guru's Shabad finds the Lord.
‐SGGS 1309
sbiw iml{ s] imil rh{ ijs nxu Aap[ le[ imlaie .
‐SGGS 27
Merging in the Shabad is to merge with the Lord,
HE Himself arranges the merger
‐SGGS 27
maJ mhla 3 .
xutpit prlxu sbw[ h]v{ . sbw[ hI iPir Xpit h]v{ .
gurmuiK vrt{ sBu Aap[ sca gurmuiK xupaie smaviNAa .1.
hxu varI jIxu varI guru pUra m;in vsaviNAa .
gur t[ sait Bgit kr[ iwnu ratI guN kih guNI smaviNAa .1.
rhaxu .
gurmuiK WrtI gurmuiK paNI . gurmuiK pvNu b{s;tru K[l{ ivdaNI .
s] ingura j] mir mir j;m{ ingur[ AavN javiNAa .2.
itin krt{ ieku K[lu rcaieAa . kaieAa srIr{ ivic sBu ikCu paieAa .
sbiw B[iw k]eI mhlu pae[ mhl[ mhil bulaviNAa .3.
One who has no Guru continues coming and going in reincarnation. || 2 ||
The One Creator has set this play in motion.
In the frame of the human body, He has placed all things.
Those few who are pierced through by the Word of the Shabad,
obtain the Mansion of the Lord's Presence.
He calls them into His Wondrous Palace. || 3 ||
True is the Banker, and true are His traders.
They purchase Truth, with infinite love for the Guru.
They deal in Truth, and they practice Truth.
They earn Truth, and only Truth. || 4 ||
Without investment capital, how can anyone acquire merchandise?
The self‐willed manmukhs (who act on minds dictates) have all gone astray.
Without true wealth, everyone goes empty‐handed;
going empty‐handed, they suffer in pain. || 5 ||
Some deal in Truth, through love of the Guru's Shabad.
They save themselves, and save all their ancestors as well.
Very auspicious is the coming of those who meet their Beloved
and find peace. || 6 ||
Deep within the self is the secret, but the fool looks for it outside.
The blind self‐willed manmukhs wander around like demons;
but where the secret is, there, they do not find it.
The manmukhs are deluded by doubt. || 7 ||
He Himself calls us, and bestows the Word of the Shabad.
The soul‐bride finds intuitive peace and poise
in the Mansion of the Lord's Presence.
Says Nanak, she obtains the glorious greatness of the Naam;
she hears it again and again, and she meditates on it. ||
‐SGGS 117
Ekongkar
Shree Guru Granth Sahebji
Inside Golden Temple , Amritsar, India
gurmit singh
gurmit.mail@gmail.com
(This ebook can be shared freely .)