ÿþ<HTML><HEAD><TITLE>SHABAD (Sanskrit &#347abda, of obscure etymology)</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="SHABAD"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279SHABAD (Sanskrit <i>&#347abda</i>, of obscure etymology) is generally rendered as sound, voice or tone. Another series of meanings includes word, utterance, speech. In distinctive Sikh usage <i>shabad</i> means a hymn or sacred work from the Gur&#363 Granth S&#257hib. In the theological sense, it stands for the 'Word' revealed by the Gur&#363. In the Gur&#363 Granth S&#257hib it is spelt as <i>sabad</i> with its inflectional variations <i>sabadu, sabadi</i> and <i>sabade</i>. Its equivalent substitutes used in the Sikh Scripture are <i>dhun</i> or <i>dhun&#299</i> (Sanskrit <i>dhvani), n&#257d, anahat</i> or <i>anahad n&#257d</i> (Sanskrit <i>n&#257da</i> or <i>anahata n&#257da), bachan, b&#257&#7751&#299, kav&#257o. Sabad</i> is often linked with <i>gur&#363</i> to form <i>gursabad</i> or <i>gur k&#257 sabad</i> (Gur&#363's word). Inasmuch as <i>shabad</i> is connected with both sound and voice, in English it may be rendered as 'word-sound'. </p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In the Ny&#257ya and Vai&#347e&#7779ika systems, <i>&#347abda</i> as verbal testimony is acknowledged as a valid means of knowledge (<i>&#347abda--pram&#257&#7749a</i>). Grammarians such as Y&#257ska, Pa&#7751ini and K&#257ty&#257yana take <i>&#347abda</i> or pada as a unit of language or speech (<i>v&#257k</i> or <i>v&#257ka</i>). The word <i>&#347abda</i> first occurs in a philosophical sense in a late Upani&#7779ad, the <i>Maitr&#299 Upani&#7779ad</i>. This text states that Brahman is of two types, <i>&#347abda brahman</i> and <i>a&#347abda brahman</i>, Brahman with sound and soundless Brahman, respectively. According to some schools, notably <i>t&#257ntric</i>, the essence of <i>&#347abda</i> lies in its significative power (&#347akti) : This power is defined as a relation between <i>&#347abda</i> and <i>artha</i>, between word-sound and meaning.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; In Gur&#363 N&#257nak&#8217s usage, and subsequently in that of his successor Gur&#363s, <i>shabad</i> means the Word of divine revelation or any aspect of Ak&#257lpurakh's revelation to mankind. The Word is 'spoken' by the voice of Ak&#257lpurakh. The 'voice' is the divine Gur&#363 who may be one of the ten personal Gur&#363s of the Sikh tradition, but may also be the utterance of the mystical Gur&#363. This was particularly the case with Gur&#363 N&#257nak for there was no personal Gur&#363 who could speak the Word of Ak&#257lpurakh to him. The Gur&#363s' voice ---their utterances--as preserved in the Gur&#363 Granth S&#257hib is <i>gurshabad</i> or <i>gurb&#257&#7751&#299</i>. It is noteworthy that the term <i>shabad</i>, which occurs independently in the Gur&#363 Granth S&#257hib 1271 times, is also linked 572 times with the term <i>gur&#363</i>. It is nowhere used in the sense of ordinary human word or speech; in reference to common human speech other terms such as <i>bol&#7751&#257, bol&#299, &#257khan, kahan-kah&#257van</i> and <i>kathan</i> are used.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Being a term of mystical import, <i>shabad</i> is capable of multiple implications. In Sikhism, <i>shabad</i> or the Word originally belongs to God, the Gur&#363 being only the instrument through which it is articulated. Gur&#363 N&#257nak calls his own speech as <i>khasam k&#299 b&#257&#7751&#299</i> the utterance of the Lord Master (GG, 722); for Gur&#363 R&#257m D&#257s, N&#257nak IV, it is <i>satigur k&#299 b&#257&#7751&#299</i> utterance of the Ture Gur&#363 -- which the Creator makes him articulate (GG,308); and Gur&#363 Arjan, N&#257nak V, says, <i>n&#257naku bolai tis k&#257 bol&#257i&#257</i>--N&#257nak speaks what He makes him speak (GG, 1271). At places in the Scripture, <i>shabad</i> is directly identified with God Himself (GG, 162, 448, 945). Elsewhere it is called Gur&#363 (GG, 601, 635). In some cases <i>shabad</i> is used in contexts which seem to make it for all practical purposes a synonym of <i>n&#257m</i> (GG, 932, 1125). This is understandable, for in Sikh theology God and Gur&#363, <i>shabad</i> and <i>n&#257m</i> share common range of meaning. God speaks through the eternal Gur&#363 and also he makes himself known through <i>shabad</i>, the Word, so that "the Word is the Gur&#363," as says Gur&#363 N&#257nak (GG, 943). At the same time, God makes the principles of liberation known to mankind through the immanent pattern of <i>n&#257m</i>. The three terms, <i>n&#257m, shabad</i> and <i>gur&#363</i> overlap in meaning, each pointing towards God. At times they mean exactly the same thing. Each of the three terms has, however, a certain area which is explicitly its own. Ak&#257lpurakh speaks through the eternal Gur&#363 and for His 'voice' the only possible word is <i>gur&#363</i>. To mankind he makes known the principles of liberation and for this immanent pattern the only effective word is n&#257m. The 'Word' that he speaks in making known this pattern of liberation is the <i>shabad</i> and for that 'Word' <i>shabad</i> is the only term that will serve.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The <i>shabad</i> or the Word is described in its frequent usage by Gur&#363 N&#257nak and his successors more in terms of what it does than in terms of what it literally is. This is natural, for it is the function which gives it meaning and it is in actual experience that if is to be known rather than in any purely intellectual sense. One of the shades of signification of <i>shabad</i> is <i>hukam</i>, the Divine cosmic order or the Divine creative might. The word <i>kav&#257o</i>, a synonym of <i>shabad</i>, is used in this sense (GG, 3, 1003). And <i>shabad</i> itself: "By the Divine Word occur creation and dissolution; by the divine Word again comes about creation-- <i>utapati parlau sabade hovai/sabade h&#299 phiri opati hovai"</i> (GG, 117). Again : <i>"chahudisi hukamu varatai prabh ter&#257 chahudisi n&#257mu pat&#257la&#7749, sabh mahi sabadu varatai prabh s&#257ch&#257 karami milai bai&#257la&#7749</i>-- in all four directions, Lord ! is thy order operative; in all four directions and in the nether regions prevails thy Name. In all beings is manifest the eternal Lord's holy Word. By good fortune is the Eternal attained (GG, 1275). <i>"Shabad</i> not only creates, it also sustains (GG, 228, 282) as it also destroys and recreates (GG, 112.).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The function of the <i>shabad</i> is that it provides the means whereby man can know both Ak&#257lpurakh and the path which leads to Him, the way in which the individual may secure release from the bonds of transmigration and so attain union with God in Gur&#363 N&#257nak&#8217s understanding of the term <i>sahaj</i>. Again and again <i>shabad</i> is declared to be the essential pointer to the way of liberation, the means whereby a person can be made aware of the presence around him and within him of the <i>n&#257m</i> or divine Name. The path to liberation lies through recognition of the immanent Name (<i>n&#257m</i>) and the duty of disciplined <i>n&#257m simaran</i> or remembrance of the divine Name. The prime purpose of the <i>shabad</i> is to reveal this path, in all its wonder and variety, to the person who is prepared to be a believer. Given the initial act of Ak&#257lpuarkh's favour (<i>nadar</i>), there arises in men and women a longing for the transmigratory bonds to be broken, leading to a state of union with the divine. To such people the <i>shabad</i> is spoken, or we may say, the <i>shabad</i> speaks. The complete mystery of <i>shabad</i> is not completely within the range of human understanding, for the <i>shabad</i> shares in the infinity of Ak&#257lpurakh, but it is sufficiently within reach to be readily accessible to all who desire it. In this sense the Gur&#363s have called <i>shabad</i> a <i>d&#299pak</i> (lamp) bringing enlightenment <i> (j&#7749&#257na) gi&#257n</i> for mankind to see the path (GG, 124, 664, 798). Elsewhere it is described as pure and purifying (GG, 32, 86, 121).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<i>Shabad</i> is the subtle knowledge essential for emancipation. Says Gur&#363 R&#257m D&#257s : <i>"ter&#257 sabadu agocharu gurmukhi p&#257&#299ai N&#257nak n&#257mi sam&#257i j&#299u</i>-- Thy invisible knowledge by the Master's guidance is obtained ; saith N&#257nak, this by absorption in the Name is attained" (GG, 448). "What can one offer to him through whom <i>&#347abda</i> is received? Offer him thy head, anulling egoism -- <i>tisu ki&#257 d&#299jai ji sabadu su&#7751&#257e....ihu siru d&#299jai &#257pu gav&#257e...." </i> (GG, 424). "Quaff the Master's teaching that is <i>amrit</i> or elixir; thus shall thy self be rendered pure --<i>gur k&#257 sabadu amrit rasu p&#299u t&#257 ter&#257 hoi nirmal j&#299u"</i> (GG, 891). The Gur&#363's <i>&#347abda</i> is like an anchor for the wavering mind. Gur&#363 Arjan says in the Sukhman&#299; "As is the edifice propped up by the pillar, so is the Gur&#363's <i>&#347abda</i> support of the mind -- <i>jiu mandar kau th&#257mai thammanu, tiu gur k&#257 sabadu manahi asthammanu"</i> (GG, 282). In the <i>Japu</i> (GG, 8) in the line <i>gha&#7771&#299ai sabadu sachi &#7789aks&#257l</i>, i.e. forge God-consciousness in such a holy mint, <i>shabad</i> is used in the sense of God-consciousness (<i>jñ&#257na</i>). A similar sense is yielded by an affirmation in Gur&#363 Amar D&#257s' <i>Anandu : "Andarahu jin k&#257 mohu tu&#7789&#257 tin k&#257 sabadu sachai sav&#257ri&#257</i> -- they whose attachment to the world ceases their spiritual vision is purified" (GG, 917).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; One of the features of Sikh doctrine of <i>shabad</i> is the emphasis placed on <i>n&#257m</i>, i.e, repetition of the Name (<i>n&#257m</i>) of God; this name is <i>shabad</i>. The recitation (<i>p&#257&#7789h</i>) of the Gur&#363 Granth S&#257hib and of the texts from it is an essential part of Sikh practice. One of the nine forms of <i>bhakti</i> is listening (<i>&#347rava&#7751a</i>) to <i>shabad, n&#257m, b&#257&#7751&#299</i>, i.e, words denoting God and His greatness. Words or sounds are the means of celebrating and singing the glories of God and this act is called <i>k&#299rtan</i>. Since worship of images is forbidden in his faith, a Sikh takes the help of words and sounds in his daily meditation (<i>dhi&#257n, dhy&#257na</i>) on God. These words and sounds are literary and vocal symbols of the unmanifest sound (<i>sabadu agocharu</i>) which is of the nature of light (<i>joti-sar&#363p</i>). Without this luminous Word-sound there is darkness in and out. The light of <i>shabad</i> is the principle of knowledge by means of which one knows the reality of God. He who succeeds in closing the nine doors (<i>nau darv&#257je</i>) in his body and in opening the tenth door (<i>dasv&#257&#7749 du&#257r</i>) by breaking the hard wall of ignorance, enters the luminous chamber which is His own real abode. Here he listens to that mystic melody which is unstruck or deathless sound (<i>anahada n&#257d, anahata &#347abda</i>). Knowledge or understanding of <i>shabad</i> is important, like the recitation of it. One merges in the Truth only when one comprehends the utterance (<i>b&#257&#7751&#299</i>) and has experienced the sound (<i>shabad</i>).To this concept of <i>shabad</i> are added in Sikhism the necessity of a virtuous living and of the grace of blessing of God or Gur&#363 in enabling one to discover the <i>shabad</i>.</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"><i>Sabad&#257rth Sr&#299 Gur&#363 Granth S&#257hib</i>. Amritsar, 1959<BR> <li class="C1"> Gurd&#257s, Bh&#257&#299, <i>V&#257r&#257&#7749</i>. Amritsar, 1962<BR> <li class="C1"> Jodh Si&#7749gh, Bh&#257&#299, <i>Gurmat Nir&#7751ai</i>. Lahore, 1932<BR> <li class="C1"> Pr&#299tam Si&#7749gh, ed., <i>Sikh Phalsaphe d&#299 R&#363p Rekh&#257</i>. Amritsar, 1975<BR> <li class="C1"><i>Nirukt Sr&#299 Gur&#363 Granth S&#257hib</i>. Patiala, 1972<BR> <li class="C1"> McLeod, W.H., <i>Guru Nanak and the Sikh Religion</i>. Oxford, 1968<BR> <li class="C1"> Sher Si&#7749gh, <i>Philosophy of Sikhism</i>. Lahore, 1944<BR> <li class="C1"> Jodh Singh, <i>The Religious Philosophy of Guru Nanak</i>. Delhi, 1983<BR> </ol><p class="CONT">W. H. McLeod<br></p><BR> </font><img src="counter.aspx" width="1px" height="1px" alt=""></HTML></BODY>