Posts Tagged ‘Anhat Sabad’

Anhad Sabad

Anhad Sabad
Anhad Sabad means incessant word/music playing within. It is also expressed as Anhat Sabad, meaning sound without striking, music produced without a musical instrument. It is the highest spiritual state where the mind instinctively recognises the Divine word within. This happens when all other ideas are driven out with the guru’s guidance. It is the state of supreme bliss and joy. This aspect is brought out in many ways in Gurbani. Significantly, Anand Sahib, the song of bliss, has plenty of it starting from the first and ending with the last fortieth Paurri.
It represents the state of self-realisation or God-realisation. It is the state when the mind resonates with the Divine word with the guru’s guidance, and then congratulatory music plays.

ਜੈ ਜੈ ਸਬਦੁ ਅਨਾਹਦੁ ਵਾਜੈ ॥ ਸੁਨਿ ਸੁਨਿ ਅਨਦ ਕਰੇ ਪ੍ਰਭੁ ਗਾਜੈ ॥
Jai jai sabaḏ anāhaḏ vājai. Sun sun anaḏ kare parabẖ gājai.

 

In his/her mind (sabad-u = word) the music  of (jai jai) acclaim (vaajai) plays (anaahad-u) continuously i.e. the Almighty approves and abides in his/her mind.
As (prabh-u) the Almighty (gaajai) manifests – with all other thoughts gone -, s/he (anad karey) enjoys (sun-i sun-i) listening to the unstruck music.

 

ਪ੍ਰਗਟੇ ਗੁਪਾਲ ਮਹਾਂਤ ਕੈ ਮਾਥੇ ॥ ਨਾਨਕ ਉਧਰੇ ਤਿਨ ਕੈ ਸਾਥੇ ॥੩॥
Pargate gupāl mahāʼnṯ kai māthe. Nānak uḏẖre ṯin kai sāthe. ||3||

 

(Gupaal) the Sustainor Almighty (pragttey) manifests/shows on (maathey = on forehead) the face (kai) of (mahaa’nt) a great saint – who conforms to Divine commands. (Jinaa saas-i giraas-i na veesrai har-i naama man-i mant. Dhan s-i seyee Nanka pooran seyee sant. M: 5, p 319. Those who do not forget, i.e. remember, commands of the Almighty, with every breath and morsel of food; they are blessed perfect saints).

Humanity (udhrai) is saved from vices in (sun kai) their (saathai) company/guidance, says fifth Nanak. 3.

An ordinary mind does not reach this state because of other ideas in mind. Guru Nanak says:

ਅਨਹਦ ਬਾਣੀ ਪਾਈਐ ਤਹ ਹਉਮੈ ਹੋਇ ਬਿਨਾਸੁ ॥ ਸਤਗੁਰੁ ਸੇਵੇ ਆਪਣਾ ਹਉ ਸਦ ਕੁਰਬਾਣੈ ਤਾਸੁ ॥ ਖੜਿ ਦਰਗਹ ਪੈਨਾਈਐ ਮੁਖਿ ਹਰਿ ਨਾਮ ਨਿਵਾਸੁ ॥੩॥

Anhaḏ baṇī pā▫ī▫ai ṯah ha▫umai ho▫e binās   Saṯgur seve āpṇā ha▫o saḏ kurbāṇai ṯās   Kẖaṛ ḏargėh painā▫ī▫ai mukẖ har nām nivās ||3||

 

The state in which (anhad) incessant (baani) Divine messages are (paaeeai) received, i.e.. awareness of Naam is continuously maintained,  (tah) there (haumai) ego (hoey) is (binaas-u) destroyed/dissolved.

This is achieved by one who (seyvey = serves) follow (aapna = own) his/her (satgur-u) true guru; (hau) I (sad) ever (kurbaanai = am sacrifice) adore (taas-u) that person.

(Naam) virtues of (har-i) the Almighty have (nivaas-u) abode on his/her (mukh-i) mouth, i.e. s/he remembers/emulates Divine virtues; and (kharr-i) is taken to (dargah) divine court/Divine presence and (painaaeeay) enrobed, i.e. honourably united with the Almighty. 3. M; 1, p 21.
Anand Sahib starts with:

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ 

Anand bẖa▫i▫ā merī mā▫e saṯgurū mai pā▫i▫ā.  Saṯgur ṯa pā▫i▫ā sahj seṯī man vajī▫ā vāḏẖā▫ī▫ā

O (meyri) my (maaey) mother, I (bhaiaa) experience (anand-u) bliss in my mind since (mai) I (paaiaa) found (satiguru) the true guru – and followed his guidance.

I (paaiaa) found (satigur-u) the true guru (seyti) with (sahj) ease – naturally by Divine grace, and since then then (vaadhaaeeaa) congratulations (vajeeaaee) manifested (man-i) in the mind, i.e. the mind is so happy as to congratulate itself.

ਰਾਗ ਰਤਨ ਪਰਵਾਰ ਪਰੀਆ ਸਬਦ ਗਾਵਣ ਆਈਆ ॥ ਸਬਦੋ ਤ ਗਾਵਹੁ ਹਰੀ ਕੇਰਾ ਮਨਿ ਜਿਨੀ ਵਸਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਅਨੰਦੁ ਹੋਆ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ 

Rāg raṯan parvār parī▫ā sabaḏ gāvaṇ ā▫ī▫ā.  Sabḏo ṯa gāvhu harī kerā man jinī vasā▫i▫ā.  Kahai Nānak anand ho▫ā saṯgurū mai pā▫i▫ā. ||1||

 

On this happy occasion, it seems as though (raag = musical measures, ratan = jewel – valauble) attractive musical measures and their (parvaar = family) Raagnis or minor measures and singing (pareeaa) fairies (aaeeaa) have come to sing (sabad = Word) celestial music – which I hear within.

 You, (jini) who (vasaaiaa = caused to abide) have (sabdo = word) the celestial music (keyra) of (hari) the Almighty (man-i) in their minds, let us all (gaavh-u) sing.

(Kahai) says third Nanak: I (hoaa) experience (anand-u) bliss since I (paaiaa) found (satiguru) the true guru. 1. M: 3, p 917.
Anand Sahib Paurri 5 says:

ਪੰਚ ਦੂਤ ਤੁਧੁ ਵਸਿ ਕੀਤੇ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿਆ ॥ ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ 

Pancẖ ḏūṯ ṯuḏẖ vas kīṯe kāl kantak māri▫ā.  Ḏẖur karam pā▫i▫ā ṯuḏẖ jin ka▫o sė nām har kai lāge.

(Tudh-u) You (keetey = do) bring (panch) the five (doot) vices – lust, greed, attachment to the world-play and vanity – (vas-i) under control and thus (kaal-u = messenger of death) the messenger of Divine justice is (maariaa = killed) made irrelevant – it cannot touch those who have God in mind.

But only those (jin kau) on whom – in whose destiny – (tudh-u) You (paaiaa) find You (karam-i) with Your grace (dhur-i) from the source – based on past deeds – (s-i) they (laagey) engage in living (naam-i) by virtues and commands (kai) of You, (har-i) the Almighty.

 

ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ 

Kahai Nānak ṯah sukẖ ho▫ā ṯiṯ gẖar anhaḏ vāje. ||5||

Says third Nanak: (Tah = there) that person (hoaa) experiences (sukh-u) peace, and celestial music (vaajey) plays in (tit-u) that (ghar-i) mind (anhad) incessantly without being played, i.e. such a person remains effortlessly absorbed in the Almighty. (Note: This is Ajpaa Jaap in Gurmat). 5. 
 
Anand Sahib Paurri 34 says the Anhad Baani is known within with the guru’s guidance.

Note: The stanza below takes the example of the bride-groom coming to wed the bride at her home and uses it as metaphor for the Almighty-bridegroom and the soul-bride.  The bride looks forward to finding a match for herself.

 

ਮਨਿ ਚਾਉ ਭਇਆ ਪ੍ਰਭ ਆਗਮੁ ਸੁਣਿਆ  ਹਰਿ ਮੰਗਲੁ ਗਾਉ ਸਖੀ ਗ੍ਰਿਹੁ ਮੰਦਰੁ ਬਣਿਆ 
Man cẖā▫o bẖa▫i▫ā parabẖ āgam suṇi▫ā.  Har mangal gā▫o sakẖī garihu manḏar baṇi▫ā.

The soul-bride says: I (bhaiaa) developed (chaau) eagerness (man-i) in the mind on (suniaa) hearing of (aagam-u) arrival of (prabh) the Almighty-spouse.

O (sakhi) friends, (grih-u = home) the mind has (baniaa) become (mandar-u = home) the abode of the Almighty; (gaau) sing (mangal) praises of (har-i) the Almighty – as in a temple.

ਹਰਿ ਗਾਉ ਮੰਗਲੁ ਨਿਤ ਸਖੀਏ ਸੋਗੁ ਦੂਖੁ ਨ ਵਿਆਪਏ ॥ ਗੁਰ ਚਰਨ ਲਾਗੇ ਦਿਨ ਸਭਾਗੇ ਆਪਣਾ ਪਿਰੁ ਜਾਪਏ ॥ ਅਨਹਤ ਬਾਣੀ ਗੁਰ ਸਬਦਿ ਜਾਣੀ ਹਰਿ ਨਾਮੁ ਹਰਿ ਰਸੁ ਭੋਗੋ 

Har gā▫o mangal niṯ sakẖī▫e sog ḏūkẖ na vi▫āpa▫e.  Gur cẖaran lāge ḏin sabẖāge āpṇā pir jāp▫e.  Anhaṯ baṇī gur sabaḏ jāṇī har nām har ras bẖogo.

(Nit) ever (gaau) sing (managal-u) praises of the Almighty; (sog-u) sorrow and (dookh-u) grief will not then (viaap-e) touch.

The (din) days are (sabhaagey = fortunate) blessed when one (laag-e) attaches to (charan) feet, i.e. when one follows teachings of, (gur) the guru and (jaapey) praises and lives in obedience to (aapna = own) the (pir-u = spouse) Almighty, says the soul wife.

(Anhat = unstruck, baani = word/sound/musical instrument) the celestial music playing in the mind is (jaani = known) recognised (sabad-i = with word) with guidance of the guru; and then one (bhogo) enjoys living by (ras-u = elixir) awareness of (naam-u) virtues and commands of (har-i) the Almighty – being free of other thoughts which cause duality and strife.

 

Page 922

 

ਕਹੈ ਨਾਨਕੁ ਪ੍ਰਭੁ ਆਪਿ ਮਿਲਿਆ ਕਰਣ ਕਾਰਣ ਜੋਗੋ ੩੪
Kahai Nānak parabẖ āp mili▫ā karaṇ kāraṇ jogo. ||34||
Says third Nanak: I am happy that with the guru’s grace I lead life such that (prabh) the Almighty who is (logo) capable to (karan) do what it desires (kaaran) to be done, has (aap-i) IT-self (miliaa = met) come to meet me. 34. M: 3, p 921.
Anand Sahib Paurri 40 says:

ਸੁਣਤੇ ਪੁਨੀਤ ਕਹਤੇ ਪਵਿਤੁ ਸਤਿਗੁਰੁ ਰਹਿਆ ਭਰਪੂਰੇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਗੁਰ ਚਰਣ ਲਾਗੇ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ੪੦
Suṇṯe punīṯ kahṯe paviṯ saṯgur rahi▫ā bẖarpūre.  Binvanṯ Nānak gur cẖaraṇ lāge vāje anhaḏ ṯūre. ||40||1||

Those who (suntey) listen are (puneet) purified of vices and those who (kahtey = say) propagate it are also (pavit-u/pavitr) purified as they find (satigur-u) the true guru (rahiaa bharpoorey) present – and act on his teachings, wherever they are.

(Binvant-i) submits third Nanak: Those who (laagey) attach to (charan) feet of, i.e.. are obedient to the guru, (toorey = trumpets) celestial music (vaajey) plays within their minds (anhat) unstruck, i.e. they connect with the Almighty effortlessly. 40. 1. M: 3, p 22.
The fourth Guru says:

ਗੁਰਮਤਿ ਬਾਜੈ ਸਬਦੁ ਅਨਾਹਦੁ ਗੁਰਮਤਿ ਮਨੂਆ ਗਾਵੈ  ਵਡਭਾਗੀ ਗੁਰ ਦਰਸਨੁ ਪਾਇਆ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਲਿਵ ਲਾਵੈ 

Ga▫oṛī pūrbī mėhlā 4 Gurmaṯ bājai sabaḏ anāhaḏ gurmaṯ manū▫ā gāvai

vadbẖāgī gur ḏarsan pā▫i▫ā ḏẖan ḏẖan gurū liv lāvai ||1||

Composition of the fourth Guru in Raga Gaurri Raagini Poorbi (Anahad-u) incessant (sabad = sound) celestial music (baajai) plays, i.e. the mind connects with the Almighty; and (manooaa) the mind (gaavai = sings) obeys the Almighty (gurmat-i) with the guru’s guidance.

The guru (paaiaa = obtained, darsan-u = sight) is found (vaddbhaagi) with good fortune, and (dhan-u dhann-u) praiseworthy guru (laavai) engages (live) focus, i.e. guides to obey. 1. M: 4, p 172.
The fifth Guru says:

ਗੁਰਮਤਿ ਬਾਜੈ ਸਬਦੁ ਅਨਾਹਦੁ ਗੁਰਮਤਿ ਮਨੂਆ ਗਾਵੈ  ਵਡਭਾਗੀ ਗੁਰ ਦਰਸਨੁ ਪਾਇਆ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਲਿਵ ਲਾਵੈ 

Ga▫oṛī pūrbī mėhlā 4 Gurmaṯ bājai sabaḏ anāhaḏ gurmaṯ manū▫ā gāvai

vadbẖāgī gur ḏarsan pā▫i▫ā ḏẖan ḏẖan gurū liv lāvai ||1||

Composition of the fourth Guru in Raga Gaurri Raagini Poorbi (Anahad-u) incessant (sabad = sound) celestial music (baajai) plays, i.e. the mind connects with the Almighty; and (manooaa) the mind (gaavai = sings) obeys the Almighty (gurmat-i) with the guru’s guidance.

The guru (paaiaa = obtained, darsan-u = sight) is found (vaddbhaagi) with good fortune, and (dhan-u dhann-u) praiseworthy guru (laavai) engages (liv) focus, i.e. guides to obey. 1. M: 5, p 1002.
Experiencing Anhad Sabad within is Akath Kathaa/beyond description. One who conforms to Naam alone knows.

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