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GHAR IN GURBANI The Initiation

Lack of comprehension of the term “Ghar”, while reading Sri Guru Granth Sahib, perplexed me. To understand the term ‘Ghar’, I had to understand Gurbani in Sri Guru Granth Sahib. I, therefore, studied Gurbani Grammar and Guru Granth Sahib Darpan by Prof. Sahib Singh. The ten volumes of this magnanimous work by Prof Sahib is such a towering contribution, without which, the present accomplishment would not have been possible.

During my childhood, impressed by my rendering of Gurbani Kirtan, my mother Tripat Kaur, put me to formal study of Musicology from Pracheen Kala Kendra, Chandigarh and later, for higher studies in music, at Gandharb University, New Delhi. Acquiring requisite knowledge of music helped me to compare the correlation of Ghar with Raag (the melodic framework) and Taal (Rhythm). During my childhood, I also used to join my father, Inder Singh Sodhi, Advocate in daily sewa of Sri Guru Granth Sahib at our place that imbibed reverence and respect within me for the holy Sri Guru Granth Sahib, right from my childhood.

While doing Sehaj Path of Sri Guru Granth Sahib from Sri Guru Granth Sahib Darpan by Prof Sahib Singh, I could comprehend certain sections within the sentences of Gurbani. I could see that the sentences were so constructed that first part of the sentence got connected to third or fourth part. It kept ringing behind my mind that there seems some significance behind this unique construction of sentences in Sri Guru Granth Sahib.

Since the start of my professional career in a university since 1988, I had been a research worker. I got the opportunities to interact with inter-national scientists during my professional visits to Switzerland, America, France and China. My inter-national exposure while participating in professional conferences abroad and publication of my research articles in inter-national research journals, refined and sharpened my research skills.

My background of reverence to Sri Guru Granth Sahib, requisite knowledge of music and orientation for research, kind of provided me the necessary prerequisites to take up the task of clearing the ambiguity surrounding the concept of Ghar in Gurbani.

Although the concept of Ghar in Gurbani has been resolved with blessings of Almighty, yet, with application of one humanly effort, there might be shortcomings. I, therefore, pray that sikh scholars, at large, might dwell into the refinement of the concept of Ghar so that significance of Ghar in Gurbani, as enshrined in Sri Guru Granth Sahib, might be realized in its completeness and fullness.

Dr Charan Kamal Singh GharInGurbani@gmail.com

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GURU'S HUKAMNAMA 9th January 2019

The Hukamnama is in Ghar 1 because Guru Sahib has mentioned Ghar 1 on the preceding sabad at SGGS 595. 

As per concept of Ghar 1, each sentence (tuk) shall contain three or more ghars. 

Let's find the ghars and read the hukamnama in accordance with concept of Ghar.

The ghars in tuks have been earmarked by commas as under;

ਸੋਰਠਿ ਮਃ ੧ ਚਉਤੁਕੇ ॥ (ਅੰਗ ੫੯੬)

​

ਮਾਇ ਬਾਪ ਕੋ, ਬੇਟਾ ਨੀਕਾ, ਸਸੁਰੈ, ਚਤੁਰੁ ਜਵਾਈ ॥

Maae Baap Ko Baettaa Neekaa Sasurai Chathur Javaaee ||

The son is dear to his mother and father; he is the wise son-in-law to his father-in-law.

​

ਬਾਲ ਕੰਨਿਆ ਕੌ, ਬਾਪੁ ਪਿਆਰਾ, ਭਾਈ ਕੌ, ਅਤਿ ਭਾਈ ॥

Baal Kanniaa Ka Baap Piaaraa Bhaaee Ka Ath Bhaaee ||

The father is dear to his son and daughter, and the brother is very dear to his brother.

​

ਹੁਕਮੁ ਭਇਆ, ਬਾਹਰੁ ਘਰੁ ਛੋਡਿਆ, ਖਿ�� ਮਹਿ ਭਈ ਪਰਾਈ ॥

Hukam Bhaeiaa Baahar Ghar Shhoddiaa Khin Mehi Bhee Paraaee ||

By the Order of the Lord's Command, he leaves his house and goes outside, and in an instant, everything becomes alien to him.

​

ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ਨ, ਮਨਮੁਖਿ, ਤਿਤੁ ਤਨਿ ਧੂੜਿ ਧੁਮਾਈ ॥੧॥

Naam Dhaan Eisanaan N Manamukh Thith Than Dhhoorr Dhhumaaee ||1||

The self-willed manmukh does not remember the Name of the Lord, does not give in charity, and does not cleanse his consciousness; his body rolls in the dust. ||1||

As per concept of Ghar, the Rahao pada is not in the Ghar of that of all other padas of the Sabad. Accordingly, the Rahao pada of this sabad is in Ghar 2, wherein, there are two ghars in each tuk of Rahao pada as under;

​

ਮਨੁ ਮਾਨਿਆ, ਨਾਮੁ ਸਖਾਈ ॥

Man Maaniaa Naam Sakhaaee ||

The mind is comforted by the Comforter of the Naam.

Raag Sorath Guru Nanak Dev

​

ਪਾਇ ਪਰਉ ਗੁਰ ਕੈ ਬਲਿਹਾਰੈ, ਜਿਨਿ ਸਾਚੀ ਬੂਝ ਬੁਝਾਈ ॥ ਰਹਾਉ ॥

Paae Paro Gur Kai Balihaarai Jin Saachee Boojh Bujhaaee || Rahao ||

I surrender my thoughts before the Guru by whom I am swayed, and who has shown me the path of righteousness. ||Rahao||

​

Other than Rahao pada, all other padas are in Ghar 1, thus contain three ghars as under;

ਜਗ ਸਿਉ ਝੂਠ ਪ੍ਰੀਤਿ, ਮਨੁ ਬੇਧਿਆ, ਜਨ ਸਿਉ ਵਾਦੁ ਰਚਾਈ ॥

Jag Sio Jhooth Preeth Man Baedhhiaa Jan Sio Vaadh Rachaaee ||

The mind is impressed with the false love of the world; he quarrels with the Lord's humble servant.

​

ਮਾਇਆ ਮਗਨੁ ਅਹਿਨਿਸਿ ਮਗੁ ਜੋਹੈ, ਨਾਮੁ ਨ ਲੇਵੈ, ਮਰੈ ਬਿਖੁ ਖਾਈ ॥

Maaeiaa Magan Ahinis Mag Johai Naam N Laevai Marai Bikh Khaaee ||

Infatuated with worldly attractions, day and night, he sees only the worldly path; he does not meditate, poisoned by worldly sins, he is rendered dead, spiritually.

​

ਗੰਧਣ ਵੈਣਿ ਰਤਾ, ਹਿਤਕਾਰੀ, ਸਬਦੈ ਸੁਰਤਿ ਨ ਆਈ ॥

Gandhhan Vain Rathaa Hithakaaree Sabadhai Surath N Aaee ||

He is imbued in vicious talking, and vicious thoughts is what he likes. He is least aware of the Sabad.

​

ਰੰਗਿ ਨ ਰਾਤਾ, ਰਸਿ ਨਹੀ ਬੇਧਿਆ, ਮਨਮੁਖਿ, ਪਤਿ ਗਵਾਈ ॥੨॥

Rang N Raata Ras Nehee Baedhhiaa Manamukh Patt Gavaaee ||2||

He is not imbued with the Lord's Love, and he has not tasted the nectar of Sabad; remaining self-willed, he loses his honor. ||2||

​

ਸਾਧ ਸਭਾ ਮਹਿ, ਸਹਜੁ ਨ ਚਾਖਿਆ, ਜਿਹਬਾ ਰਸੁ ਨਹੀ ਰਾਈ ॥

Saadhh Sabhaa Mehi Sehaj N Chaakhiaa Jihabaa Ras Nehee Raaee ||

He has never enjoyed the celestial peace, that in the Company of the Holy sadh sangat, and there is not a bit of sweetness on his tongue.

​

ਮਨੁ ��ਨੁ ਧਨੁ, ਅਪੁਨਾ ਕਰਿ ਜਾਨਿਆ, ਦਰ ਕੀ ਖਬਰਿ ਨ ਪਾਈ ॥

Man Than Dhhan Apunaa Kar Jaaniaa Dhar Kee Khabar N Paaee ||

The mind, the body and the wealth, he assumed to own; he did not get acquainted with the Court of Lord.

​

ਅਖੀ ਮੀਟਿ, ਚਲਿਆ ਅੰਧਿਆਰਾ, ਘਰੁ ਦਰੁ ਦਿਸੈ ਨ ਭਾਈ ॥

Akhee Meett Chaliaa Andhhiaaraa Ghar Dhar Dhisai N Bhaaee ||

Consequent to his closing his eyes, darkness is abound around him, rendering him unable to locate his door to home, O Siblings of Destiny.

​

ਜਮ ਦਰਿ ਬਾਧਾ, ਠਉਰ ਨ ਪਾਵੈ, ਅਪੁਨਾ ਕੀਆ ਕਮਾਈ ॥੩॥

Jam Dhar Baadhhaa Thour N Paavai Apunaa Keeaa Kamaaee ||3||

Finally caught by death, he finds no solace. He, thence begets what he deserved . ||3||

​

ਨਦਰਿ ਕਰੇ ਤਾ ਅਖੀ ਵੇਖਾ, ਕਹਣਾ, ਕਥਨੁ ਨ ਜਾਈ ॥

Nadhar Karae Thaa Akhee Vaekhaa Kehanaa Kathhan N Jaaee ||

If the Lord casts His Glance of Grace, then I shall see Him myself. And if I have to describe Him (without actually seeing Him), He is indescribable.

​

ਕੰਨੀ ਸੁਣਿ ਸੁਣਿ, ਸਬਦਿ ਸਲਾਹੀ, ਅੰਮ੍ਰਿਤੁ ਰਿਦੈ ਵਸਾਈ ॥

Kannee Sun Sun Sabadh Salaahee Anmrith Ridhai Vasaaee ||

I can endeavor to praise him, whence I continue to hear His praises, while I shall retain His Ambrosial nectar in my heart.

​

ਨਿਰਭਉ, ਨਿਰੰਕਾਰੁ, ਨਿਰਵੈਰੁ, ਪੂਰਨ ਜੋਤਿ ਸਮਾਈ ॥

Nirabho Nirankaar Niravair Pooran Joth Samaaee ||

He is Fearless, Formless and absolutely without vengeance; I am absorbed in His Perfect Light.

​

ਨਾਨਕ, ਗੁਰ ਵਿਣੁ ਭਰਮੁ ਨ ਭਾਗੈ, ਸਚਿ ਨਾਮਿ ਵਡਿਆਈ ॥੪॥੩॥

Naanak Gur Vin Bharam N Bhaagai Sach Naam Vaddiaaee ||4||3||

O Nanak, without the Guru, doubt is not dispelled; and by submerging in ever existent Name, one is blessed with glorification. ||4||3||

Although there are three (or more) ghars in each tuk of the above sabad, yet, being in Ghar 1, each tuk be read as one with equal (and minimal) pauses among ghars in tuks to keep the Gurmat message of Ghar 1 intact.

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The Ghar in Gurbani

What is Ghar?

Sri Guru Arjan Dev ji, while editing Sri Guru Granth Sahib, mentioned Ghar alongside Mahalla. Most often, Ghar is mentioned just after Mahalla like ‘Bihagra Mahala 5 Ghar 2’ {ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ਘਰੁ ੨} (SGGS 544) or, at times, Ghar  is mentioned even before Mahalla like ‘Tilang Ghar 2 Mahala 5’ {��ਿਲੰਗ ਘਰੁ ੨ ਮਹਲਾ ੫}  (SGGS 723). This indicates that Ghar is a concept of great significance vis-à-vis Sri Guru Granth Sahib.

The Gurbani enshrined in Sri Guru Granth Sahib is of esteem significance. Therefore, Gurbani has been suitably preserved in Sri Guru Granth Sahib. In the written form, sentences (tuks), stanzas (padas), sabads, chhants, vaars and banis have been numbered so as to protect and preserve its originality.

Like numerical preservation of Gurbani, by systematic usage of digits in the written form of Gurbani, the concept of Ghar is in place to render uniformity in recitation of Gurbani. And thereby, following the concept of Ghar, we shall read Gurbani as originally ordained by Guru Sahib!

And like reading of Gurbani, the concept of Ghar also provides preservation of singing of Gurbani in its originality i.e. as rendered by Guru Sahib, wherein the instructions of Ghar, as applied to reading of Gurbani, are also to be applied for singing of Gurbani. Thus, Ghar is an instruction of systematic reading and singing of tuks and padas of Gurbani. These instructions have been passed on to us, by Guru Sahib, in the form of headings related to Ghar in Sri Guru Granth Sahib.

Thus, the concept of Ghar is based on the instructions of Guru Sahib through ‘Ghar’ enshrined in Gurbani to read and sing Gurbani in accordance with concept of Ghar.

To establish the concept of Ghar, all that was required was to closely follow the structure and implications of sabads and chhants upon which Ghar has been duly mentioned by Gurus. On comparison of all padas of sabads and chhants of the same Ghar, characteristic similarities have been identified. Thereafter, contrast of one Ghar has been established from pade of sabads and chhants of other Ghar. By closely following the systematic similarities among sabads of one type of Ghar and its unique contrast from the sabads of other types of Ghar, a concept of Ghar has been established by long drawn close monitoring of Ghar of all sabads and chhants of Sri Guru Granth Sahib. Thus, concept of Ghar is based on interpretation of Ghar enshrined by Guru Sahib in Sri Guru Granth Sahib.

Every shabad (word) in the tuks (sentences) of Gurbani carries deep spiritual relevance and unique significance. Each word, individually or in combination with other words imparts unique spiritual message. However, we contemplate each word in tuks of Gurbani in our own way(s), we group certain words together as we deem to comprehend and perceive Gurbani. The combination of words in sentences of Gurbani, if altered, while reading of sentences of Gurbani, seriously impacts the intended eternal message of Gurbani. To render the readers of Gurbani immune to such follies, the concept of Ghar has been enshrined by Guru Sahib to guide us to read tuks of Gurbani in one, uniform, way. Guru Sahib made this instruction amply clear by prominently mentioning Ghar of sabads/chhants in 386 headings within Sri Guru Granth Sahib.

To understand the concept of Ghar, contemplating on meanings of Gurbani is a prerequisite. And when we understand the meaning of tuks of Gurbani, we happen to detect certain sections of tuks in Gurbani. These sections indeed help us to establish Ghar of each sabad/Chhant in Sri Guru Granth Sahib. Whence we understand the concept of Ghar, then, such parts/sections in each tuk are decided not as per free will of individuals, rather, according to the concept of Ghar, thereby ruling out all possible variations in interpretations of Gurbani among individuals, and thereby, bringing about uniformity in recitation of tuks of Gurbani.

The significant difference between the sections of tuks and ghars of tuks is that former is as per any individual’s own thought/reach/comprehension of Gurbani, whereas, the latter is standardized formulation of sections (ghars) of entire Gurbani of Sri Guru Granth Sahib, with uniformity for one and all to read and sing Gurbani in one uniform way – the way Guru Sahib asks us to, by way of Ghar. Whence sections of tuks are formulated according to the concept of Ghar, then the ‘sections’ of tuks get transformed into ‘ghars’ of tuk, thereby leading to establishment of Ghar of sabad/Chhant.

To understand the sections within a tuk of Gurbani, let’s undertake a tuk, e.g. ਆਪੇ ਪੂਰਾ ਕਰੇ ਸੁ ਹੋਇ ॥  (SGGS 843)The tuk can be read in following ways;Two sections of the tuk : ਆਪੇ ਪੂਰਾ ਕਰੇ, ਸੁ ਹੋਇ ॥Three sections of the tuk: ਆਪੇ, ਪੂਰਾ ਕਰੇ, ਸੁ ਹੋਇ ॥Four sections of the tuk : ਆਪੇ, ਪੂਰਾ ਕਰੇ, ਸੁ, ਹੋਇ ॥  Therefore, the above tuk can be read in ay of the above three ways i.e. with two, three or four sections of the tuk. Now, which way Guru Sahib asks us to read this tuk is decided by the concept of Ghar. The concept of Ghar asserts that there is only one way of recitation of the above tuk and, in fact, each and every tuk in Gurbani. And that way is decided by the Ghar of the sabad or chhant of which a tuk is part of.The above tuk, in fact, is first tuk of Chhetuke pada in Ghar 10 i.e. ten ghars in a pada of six tuks, that in accordance with concept of Ghar are in the form of 2+2+1+2+2+1 i.e. two ghars in first tuk; two ghars in second tuk; one ghar in third tuk and so on. Being the first tuk of this pada, there have to be two ghars in this tuk. Now, this settles the issue! And that also establishes the significance of Ghar of a sabad and brings about uniformity in reading of this tuk for one and all. Likewise, Ghar of each sabad and chhant establishes the uniform reading and singing of each tuk of Gurbani.Thus, the above tuk, according to concept of Ghar, shall comprise of only two sections, thus, shall be read /sung as under;‘ਆਪੇ ਪੂਰਾ ਕਰੇ, ਸੁ ਹੋਇ ॥’

When the number of sections of a tuk are established according to the concept of Ghar, the sections, thenceforth, get transformed into ghars of tuk!

In this regard, there are explicit directives in the headings on many Gurbani sabads that indicate Ghar of sabads/chhants. The concept of Ghar is based on these directives enshrined in Sri Guru Granth Sahib. Therefore, the concept of Ghar is the concept of interpretation of the headings of Ghar, as enshrined in Sri Guru Granth Sahib.

The concept of Ghar guides us to understand and implement the ‘Ghar’ in Gurbani wherein the concept of Ghar guides us to divide each tuk of Gurbani into appropriate sections. Even though it might seem that there might be other possible ways for such tuks to be read, we should read Gurbani only  in accordance with the concept of Ghar, as it has been ordained in Sri Guru Granth Sahib – loud and clear. Once we do that, our recitation of Gurbani, that earlier used to be variable, as influenced by varied comprehension of Gurbani, with variance of regional and cultural influences, would be rendered into one, uniform, same way – the way Guru Sahib ordained us to!

Whence we comprehend the concept of Ghar, we learn the method of reading each tuk of Gurbani, the way Guru Sahib wants us to, as Guru Sahib has inscribed in the indicative headings of various sabads/chhants. Like, whether we read the tuk as a whole or read it in two parts or may be more. And whence we do that, we experience the wholesome blissful enjoyment of reading Gurbani, knowing, we now do it in the way Guru Sahib wants us to!

Whenever we are uncertain about the number of sections of the tuk, it is only the Ghar of Gurbani that would finally determine and establish the exact number of sections of the tuk that should be read out in each tuk of Gurbani. In case of sabads, there are a maximum of eight sections in a tuk, whereas in case of chhants, there are not more than three sections in a tuk.

In every tuk, a ghar could be of just one shabad (shabad not sabad, See page 20). One ghar could comprise of two shabads or may be of three. A ghar could be of half the tuk or even the entire tuk.

The examples of ghars of varied sizes are as under:

A ghar in entire tuk;

1ਕਰਿ ਬੰਦੇ ਤੂ ਬੰਦਗੀ ਜਿਚਰੁ ਘਟ ਮਹਿ ਸਾਹੁ॥ (SGGS 724)

Two ghars in a tuk;

1ਹਮ ਭੀਖਕ ਭੇਖਾਰੀ ਤੇਰੇ 2ਤੂ ਨਿਜਪਤਿ ਹੈ ਦਾਤਾ॥ (SGGS 666)

Three ghars in a tuk;

1ਜਹ ਹਰਿ ਸਿਮਰਨੁ ਭਇਆ 2ਤਹ ਉਪਾਧਿ ਗਤੁ ਕੀਨੀ 3ਵਡਭਾਗੀ ਹਰਿ ਜਪਨਾ॥ (SGGS 670)

Four ghars in a tuk;

1ਊਚਨ ਊਚਾ 2ਬੀਚੁ ਨ ਖੀਚਾ 3ਹਉ ਤੇਰਾ 4ਤੂੰ ਮੋਰਾ॥ (SGGS 821)

For the sake of easy understanding and identification of concept of Ghar, ghars in tuks have been earmarked in superscript as 1, 2, 3 etc.

After mention of Ghar in a heading of sabad or Chhant, all the following sabads or Chhants, after such mention in the heading, continue to be in the same Ghar, till the mention of another Ghar in heading, except in case of Ghar 1 and Ghar 2 (which can alter unannounced). This system is similar to that of a bani in Sri Guru Granth Sahib, wherein, all sabads, padas, chhants that follow after mention of a bani in a heading are deemed to be part of such bani. And, all padas in sabads or chhants are always in the same Ghar.

The stamp of ‘Nanak’ whenever mentioned in any tuk, is a Ghar either by itself or in association with adjacent words of tuk.

The concept of Ghar is uniformly applicable to the entire Sri Guru Granth Sahib including each and every sabad, Chhant, salok and banis in Sri Guru Granth Sahib.

There is a mention of 17 types of Ghar of sabads and another eight types of Chhant Ghar in Sri Guru Granth Sahib.