Sunday, August 15, 2010



The above question has two parts:

  1. Akhand Path
  2. Consultation 
Akhand Path; It is a continuous recitation of the AGGS/Sabd Guru from page 1- 1430 to be finished in 48 hours by various scheduled readers or recites. It is of five types depending on the time line as per Mahan Kosh.

Consultation: To use Sabd Guru as a reference holy book.  This requires a complete knowledge of its content, so one knows where to find it.  User must know Gurmukhi script.  Modernly, one needs to know how to use the computer and search engines indices and Tables of Content.


Discussion: The emphasis should be on the understanding, contemplation, deliberation and reflection on the teachings of the principles contained in Gurbani. 

Sabd Guru: It is a treasure par excellence.  It incorporates the teachings of 6 Sikh Gurus, 15 Bhagats of different faith, 11-17 Bhatts, and 3 Sikh Bards, thus making it a universal secular Holy book. The holy text comprises over 5000 Sabds or hymns which are poetically composed; and are designed to be sung in 31 musical Ragas.  These days, there may be only a few rare readers who know about these modes.

Guru Gobind Singh who was a prolific writer and poet only included one of his own hymns at Page, 1429-7 as hymn # 54 ,which is a reply to hymn#53 (Dohira) of Guru Tegh Bahadur (1429-6):

ਬਲੁ ਛੁਟਕਿਓ ਬੰਧਨ ਪਰੇ ਕਛੂ ਨ ਹੋਤ ਉਪਾਇ

ਕਹੁ ਨਾਨਕ ਅਬ ਓਟ ਹਰਿ ਗਜ ਜਿਉ ਹੋਹੁ ਸਹਾਇ ੫੩ (ਮ੯) 
Bal Chutkeo Bandhan Paray Kachoo Na Hoat Oupaa-ey, Kaoh Nanak Ub OaT Gaj Jeo Hoh Sahaa-ey. (M-9)

My strength is exhausted, and I am in bondage; I cannot do anything at all. Says Nanak, now, the God is my Support; It will help me, as It did the elephant.------M 9, Slokes, AGGS, page, 1429-7
ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ
ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ੫੪ (੧੦)
Bal Hoaa Bandhan Chutay Sabh Kich Hoat Oupaa-ey, Nanak Sabh Kich Tumrai Haath Mai Tum Hee Hoat Sahaa-ey. (M-10)
My strength is restored, and my bonds have broken; now, I can do anything. Nanak: everything is in Your hands, O, God; You are my Helper and Support. M 10, Slokes, AGGS, Page, 1429-7             
Ref- Mahan Kosh and Old Birs/Copies of AGGS in the library of Punjabi University, Patiala.

Historical Akhand Path; this is continuous recitation of AGGS Path to be finished in 13 Pehars. One Pehar is 3 hours, so it should be completed in 39 hours, requiring 4 or 5 Recites’ at two hourly schedule around the clock. This tradition was started by Buddha Dal, and it was not done during the time of Sikh Gurus. There is reference in some documents that the first Akhand Path was performed in A.D.1728 or so. There was a tradition to keep an Akhand light (ਦੀਵਾ) all the time, a coconut, and an earthen pitcher of water but this tradition is not carried on any more.

Historical Ati Akhand Path; this continuous recitation is done by an alone recite’, who fasts till the end. This is completed in 9 Pehars or 27 hours and was started by Baba Narayan Singh of Nabha.-----Ref-Mahan Kosh

Present Akhand Path; This is the continuous reading of Aad Sri Guru Granth Sahib (Page 1-1430) completed in 48 hours which is undertaken to celebrate any joyous occasion, such as birth, marriage, moving into a new house, Gurpurbs/Birth or Death of Sikh Gurus or in times of hardship as death etc.

Completed Akhand Path on the shelf can be bought by paying the proper price-it was offered to my wife in 2005 at Golden Temple Amritsar.

Many Akhand Paths (ਲੜੀ) is commonly seen in most of the Gurudwaras being run in a row as if they are in some sort of competition to win thus making it a form of joke IMHO...

Saptah Path: As the name implies, recitation of the entire Gurbani is completed in a week.

Sadharan or Open ended Path: Recitation from the beginning to the end of Sabd Guru is completed slowly depending on an individual’s speed of reading. This recitation is more enjoyable if done few pages at a time with understanding and reflection. There is no speed prescribed for the recitation. The recitation done at a speed to be finished in a specific time is a waste of time and energy.  It brings no spiritual benefit to anyone except for the hired reader who gets paid for reading Gurbani.  Those paying money have an unfounded faith that some benefit would accrue from their superstition.

The notion of Akhand Paths performed after the death or at yearly anniversaries should evoke the memory of two incidents, enough to discontinue these:

  1. If Guru Nanak’s watering his fields in Punjab from Hardwar is seen as implausible, how can an Akhand Path be beneficial to those already departed, after their recent death or at the anniversary of a death?
  2. Kabir throws a truthful satire on the relatives of the deceased in Raag Gauri Cheti:
ਜੀਵਤ ਪਿਤਰ ਨ ਮਾਨੈ ਕੋਊ ਮੂਏਂ ਸਿਰਾਧ ਕਰਾਹੀ
ਪਿਤਰ ਭੀ ਬਪੁਰੇ ਕਹੁ ਕਿਉ ਪਾਵਹਿ ਕਊਆ ਕੂਕਰ ਖਾਹੀ
Jīvaṯ piṯar na mānai ko­ū mū­ėʼn sirāḏẖ. Piṯar bẖī bapure kaho ki▫o pāvahi ka▫ū▫ā kūkar kẖāhī.

Individuals do not honor his ancestors while they are alive, but they hold feasts in their honor after they have died. Tell me, how can his poor ancestors receive what the crows and the dogs have eaten up?-----Kabir, Raag Gauri, AGGS, Page, 332-10

The non stop reading takes approximately 48 hours and is usually carried out by hired recites and in the presence of the family members, who are rarely seen around. In the majority of cases no one is present to listen to the Path (Recitation of the hymns of Sikh gurus and Bhagats) and the family members only show up at the end, during Bhog (Completion of reading of AGGS) ceremony. There has been a change in the time factor from 39 to 48 hours. But unfortunately these Akhand Paths are bought in a sense of spiritual ignorance and superstition for the fulfillment of desires against the teachings incorporated in the Sabd Guru.  Spiritually ignorant Sikhs assume that God can be bribed. A reference to the reply of Guru Arjan to a Sikh named Samman in Chaubolay Slokes is relevant here:
ਸੰਮਨ ਜਉ ਇਸ ਪ੍ਰੇਮ ਕੀ ਦਮ ਕ੍ਯ੍ਯਿਹੁ ਹੋਤੀ ਸਾਟ
ਰਾਵਨ ਹੁਤੇ ਸੁ ਰੰਕ ਨਹਿ ਜਿਨਿ ਸਿਰ ਦੀਨੇ ਕਾਟਿ
Samman ja­o is parėm kī ḏam ki­yahū hoṯī sāt. Rāvan huṯė so rank neh jin sir ḏīnė kāt.

O Samman, if one could buy the love of God with money, then consider king Rawan.  He was not poor, but he could not buy it, even though he offered one of his head to Shiva.-----Guru Arjan, Chaubolay Slokes, AGGS, Page, 1368-18 

Guru Arjan and Kabir say in Raag Gauri, that god can only be bought through devotion;

ਤਜਿ ਅਭਿਮਾਨੁ ਲੇਹੁ ਮਨ ਮੋਲਿ
ਰਾਮ ਨਾਮੁ ਹਿਰਦੇ ਮਹਿ ਤੋਲਿ
Ŧaj abẖimān lėho man mol, Rām nām hirḏė meh ṯol.

Renounce your egotistical pride, and with your mind, purchase the God's Name - measure it out within your heart.-----Guru Arjan, Raag Gauri, AGGS, Page, 283-4

ਕੰਚਨ ਸਿਉ ਪਾਈਐ ਨਹੀ ਤੋਲਿ
ਮਨੁ ਦੇ ਰਾਮੁ ਲੀਆ ਹੈ ਮੋਲਿ
Kancẖan si­o pā­ī­ai nahī ṯol. Man ḏė rām lī­ā hai mol.

God cannot be obtained by offering your weight in gold. But I have bartered It with my mind.-----Kabir, Raag Gauri, AGGS, Page, 327-10

The reading must be clear and correct so that it can be understood by all listeners, but unfortunately the hired guns for the ceremony are so busy in running many Paths that some time they are speed reading or dozing off actually making a joke out of religious ceremony. After the completion of the reading the Bhog ceremony takes place. Traditionally scripture is opened by randomly opening It and reading the hymn on the left top and if the Sabd starts from the previous page than turning the page and reading from the beginning of the Sabd. But I do not agree with this superstition. IMHO scripture can be randomly opened and any Hymn can be read as the Order of the day. Karhaa Parshad (sacred pudding) is normally distributed to all those present at this time.

This ceremony evolved in the mid 18th century when there were few hand written copies of Siri Guru Granth Sahib. Sikhs were fighting for their lives at this time and hiding in jungles. They wanted to perform the ceremony before any battles etc. Performance of Akhand Path is a blind and empty ritual with out any spiritual value.  It is contrary to the teachings of the Sabd Guru.

Q. Does reading of Sabd Guru confer any spiritual benefit?

A.  No, except when reading is done with understanding, contemplation, and deliberation on the message in one’s daily life. AGGS is inundated with Sikh Gurus’ comments on such readings. The following few hymns reflect on the subject;

ਸਮਝੈ ਸੂਝੈ ਪੜਿ ਪੜਿ ਬੂਝੈ ਅੰਤਿ ਨਿਰੰਤਰਿ ਸਾਚਾ
ਗੁਰਮੁਖਿ ਦੇਖੈ ਸਾਚੁ ਸਮਾਲੇ ਬਿਨੁ ਸਾਚੇ ਜਗੁ ਕਾਚਾ
Samjẖai sūjẖai paṛ paṛ būjẖai anṯ niranṯar sācẖā. Gurmukẖ ḏėkẖai sācẖ samālė bin sācẖė jag kācẖā.

If one understands, and comprehends what he reads and studies, in the end he shall realize that the True God dwells deep within his conscience. The Guru oriented sees and contemplates the True God; without It, the world is false. -----Guru Nanak, Raag Ramkali, AGGS, Page, 930-4

ਵੇਦ ਕਹਹਿ ਵਖਿਆਣ ਅੰਤੁ ਨ ਪਾਵਣਾ
ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ
vėḏ kaheh vakẖi­āṇ anṯ na pāvṇā. Paṛi­ai nāhī bẖėḏ bujẖi­ai pāvṇā.

The Vedas (Hindu Scriptures) speak and expound on the God, but they do not know Its limits. Not by studying, but through understanding, is God's Mystery revealed.-----Guru Nanak, Raag Majh Ki Vaar, AGGS, Page, 148-2                                                                                                                   
ਛੋਡਿਹੁ ਨਿੰਦਾ ਤਾਤਿ ਪਰਾਈ
ਪੜਿ ਪੜਿ ਦਝਹਿ ਸਾਤਿ ਨ ਆਈ
ਮਿਲਿ ਸਤਸੰਗਤਿ ਨਾਮੁ ਸਲਾਹਹੁ ਆਤਮ ਰਾਮੁ ਸਖਾਈ ਹੇ ॥੭॥
Cẖẖodihu ninḏā ṯāṯ parā▫ī. Paṛ paṛ ḏajẖeh sāṯ na ā­i. Mil saṯsangaṯ nām salāhahu āṯam rām sakẖā▫ī he. ||7||

Abandon slander and envy of others. Reading and studying, they burn, and do not find tranquility. Joining the True Congregation, praise the Name of the God. The Supreme Soul, shall be your helper and companion. ||7||-----Guru Nanak, Raag Maru, AGGS, Page, 1026-1

ਗੁਰ ਪਰਸਾਦੀ ਵਿਦਿਆ ਵੀਚਾਰੈ ਪੜਿ ਪੜਿ ਪਾਵੈ ਮਾਨੁ
ਆਪਾ ਮਧੇ ਆਪੁ ਪਰਗਾਸਿਆ ਪਾਇਆ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ
Gur parsādī viḏi­ā vīcẖārai paṛ paṛ pāvai mān. Āpā maḏẖe āp pargāsi▫ā pā▫i▫ā amriṯ nām.
By Guru's Grace, contemplate on spiritual knowledge; read it and study it, and you shall be honored. Within the self, the Self is revealed, when one is blessed with the Nectar of True God’s name.-----Guru Nanak, Raag Parbhati, AGGS, Page, 1329-5
ਕਥਨੀ ਬਦਨੀ ਰਹੈ ਨਿਭਰਾਂਤਿ
ਸੋ ਬੂਝੈ ਹੋਵੈ ਜਿਸੁ ਦਾਤਿ
ਅਹਿਨਿਸਿ ਅੰਤਰਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥
ਸੋਈ ਪੁਰਖੁ ਜਿ ਸਚਿ ਸਮਾਇ ॥੩॥
Kathnī baḏnī rahai nibẖrāʼnṯ. So būjẖai hovai jis ḏāṯ. Ahinis anṯar rahai liv lā▫e. So▫ī purakẖ jė sacẖ samā▫e. ||3||.
Undoubtedly, words fail me. That person alone understands who is blessed. One who day and night, deep within, remains lovingly attuned to the God is the true person, and is merged in the True God. ||3||-----Guru Nanak, Raag Malar, AGGS, Page, 1256-10
ਕਥਨੀ ਬਦਨੀ ਪੜਿ ਪੜਿ ਭਾਰੁ ॥
ਲੇਖ ਅਸੰਖ ਅਲੇਖੁ ਅਪਾਰੁ ॥

Kathnī baḏnī paṛ paṛ bẖār. Lėkẖ asaʼnkẖ alėkẖ apār.
Words, spoken and read again and again, are useless loads. There are innumerable writings, but the Infinite God remains unwritten.-----Guru Nanak, Raag Asa, AGGS, Page, 412-14
ਪੜਿ ਪੜਿ ਪੰਡਿਤੁ ਬਾਦੁ ਵਖਾਣੈ ॥
ਭੀਤਰਿ ਹੋਦੀ ਵਸਤੁ ਨ ਜਾਣੈ ॥

Paṛ paṛ pandiṯ bāḏ vakẖāṇai. Bẖīṯar hoḏī vasaṯ na jāṇai.

The Pundits, the religious scholars, read and read endlessly; they stir up arguments and controversies, but they do not know the secret deep within.-----Guru Nanak, Raag Gauri, AGGS, Page, 152-6

ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਜਿਨ੍ਹ੍ਹੀ ਕਮਾਣਾ ਨਾਉ ॥
ਪਹਿਲੋ ਦੇ ਜੜ ਅੰਦਰਿ ਜੰਮੈ ਤਾ ਉਪਰਿ ਹੋਵੈ ਛਾਂਉ ॥

So paṛi­ā so pandiṯ bīnā jinĥī kamāṇā nā­o. Pahilo ḏe jaṛ anḏar jammai ṯā upar hovai cẖẖāʼn▫o.
He alone is learned, wise, and  a scholar, who practices the Name. First, the tree puts down its roots, and then it spreads out its shade above.-----Guru Nanak, Raag Malar, AGGS, Page, 1288-6
ਪੜਿ ਪੜਿ ਪੋਥੀ ਸਿੰਮ੍ਰਿਤਿ ਪਾਠਾ
ਬੇਦ ਪੁਰਾਣ ਪੜੈ ਸੁਣਿ ਥਾਟਾ
ਬਿਨੁ ਰਸ ਰਾਤੇ ਮਨੁ ਬਹੁ ਨਾਟਾ
Paṛ paṛ pothī simriṯ pāṯẖā. Bėḏ purāṇ paṛai suṇ thātā. Bin ras rāṯė man baho nātā.

You may read, recite and study the scriptures, the Simritees, and read Vedas and Puraanas until tired; but without being imbued with God's essence, the mind wanders endlessly.----Guru Nanak, Raag Gauri, AGGS, Page, 226-3                             
ਪੜਿਆ ਬੂਝੈ ਸੋ ਪਰਵਾਣੁ
ਜਿਸੁ ਸਿਰਿ ਦਰਗਹ ਕਾ ਨੀਸਾਣੁ
Paṛi­ā būjẖai so parvāṇ. Jis sir ḏargeh kā nīsāṇ.

One who reads and understands is acceptable. Upon his forehead is the Insignia of the Court of God.-----Guru Nanak, Raag Dhanasari, AGGS, Page, 662-15

ਨਾਨਕ ਹੁਕਮੈ ਜੋ ਬੁਝੈ ਸੋ ਫਲੁ ਪਾਏ ਸਚੁ
ਕਥਨੀ ਬਦਨੀ ਕਰਤਾ ਫਿਰੈ ਹੁਕਮੁ ਨ ਬੂਝੈ ਸਚੁ
Nānak hukmai jo bujẖai so fal pā­ė sacẖ. Kathnī baḏnī karṯā firai hukam na būjẖai sacẖ.

One, who merely mouths the words, does not understand the Command of the True God.-----Guru Amar Das, Raag Ramkali, AGGS, Page, 950-14

ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਜੋਤਕੀ ਵਾਦ ਕਰਹਿ ਬੀਚਾਰੁ
ਮਤਿ ਬੁਧਿ ਭਵੀ ਨ ਬੁਝਈ ਅੰਤਰਿ ਲੋਭ ਵਿਕਾਰੁ
Paṛ paṛ pandiṯ joṯkī vāḏ karahi bīcẖār. Maṯ buḏẖ bẖavī na bujẖ­ī anṯar lobẖ vikār.

After all their reading, the Pundits, the religious scholars, and the astrologers argue and debate. Their intellect and understanding are perverted; they just don't understand. They are filled with greed and corruption.-----Guru Amar Das, Sri Raag, AGGS, Page, 27-6                                                                                                                                   
ਪੰਡਿਤ ਪੜਹਿ ਸਾਦੁ ਨ ਪਾਵਹਿ ॥
ਦੂਜੈ ਭਾਇ ਮਾਇਆ ਮਨੁ ਭਰਮਾਵਹਿ ॥
ਮਾਇਆ ਮੋਹਿ ਸਭ ਸੁਧਿ ਗਵਾਈ ਕਰਿ ਅਵਗਣ ਪਛੋਤਾਵਣਿਆ ॥

Pandiṯ paṛeh sāḏ na pāvahi. Ḏūjai bẖā­ė mā­i­ā man bẖarmāveh. Mā­i­ā mohi sabẖ suḏẖ gavā­ī kar avgaṇ pacẖẖoṯāvaṇi­ā.

The religious scholars read, but they do not taste the essence due to unfocussed mind in the love of duality and Maya. The love of Maya has displaced all their understanding; making mistakes, they live in regret.-----Guru Amar Das, Raag Majh, AGGS, Page, 116-18
ਪਾਠੁ ਪੜੈ ਨਾ ਬੂਝਈ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ ॥
ਗੁਰਮਤੀ ਹਰਿ ਸਦਾ ਪਾਇਆ ਰਸਨਾ ਹਰਿ ਰਸੁ ਸਮਾਇ ॥

Pāṯẖ paṛai nā būjẖ­ī bẖėkẖī bẖaram bẖulā­ė. Gurmaṯī har saḏā pā­i­ā rasnā har ras samā­ė.

God cannot be understood by reading scriptures; the deceitful pretenders are deluded by doubt. It is always found through the Guru’s teachings, and the tongue is permeated with the Sublime Essence of God.-----Guru Amar Das, Sri Raag, AGGS, Page, 66-18

ਅੰਤਰਿ ਰਤਨੁ ਮਿਲੈ ਮਿਲਾਇਆ ॥
ਤ੍ਰਿਬਿਧਿ ਮਨਸਾ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ॥
ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਮੋਨੀ ਥਕੇ ਚਉਥੇ ਪਦ ਕੀ ਸਾਰ ਨ ਪਾਵਣਿਆ ॥

Anṯar raṯan milai milā▫i▫ā. Ŧaribaḏẖ mansā ṯaribaḏẖ mā▫i▫ā. Paṛ paṛ pandiṯ monī thakė cẖa­uthė paḏ kī sār na pāvṇi­ā.

Deep within the nucleus of the self is the jewel; we receive it only if the God inspires us to receive it. The mind is bound by the three dispositions-the three modes of Maya.  Reading and reciting, the Pundits, the religious scholars, and the silent sages have grown weary, but they have not found the supreme essence of the fourth state.-----Guru Amar Das, Raag Majh, AGGS, Page, 117-3
ਗੋਵਿਦੁ ਗੁਣੀ ਨਿਧਾਨੁ ਹੈ ਅੰਤੁ ਨ ਪਾਇਆ ਜਾਇ ॥
ਕਥਨੀ ਬਦਨੀ ਨ ਪਾਈਐ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ॥

Goviḏ guṇī niḏẖān hai anṯ na pā­i­ā jā­ė. Kathnī baḏnī na pā­ī­ai ha­umai vicẖahu jā­ė.

God of the Universe is the Treasure of Excellence; Its limits cannot be found. It is not obtained by mouthing mere words, but by rooting out ego from within.-----Guru Amar Das, Sri Raag, AGGS, Page, 32-19
ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਈਐ ਮਨਮੁਖਿ ਫਿਰੈ ਦਿਵਾਨੁ ॥
ਸਬਦੁ ਨ ਚੀਨੈ ਕਥਨੀ ਬਦਨੀ ਕਰੇ ਬਿਖਿਆ ਮਾਹਿ ਸਮਾਨੁ ॥

Bin saṯgur mukaṯ na pā­ī­ai manmukẖ firai ḏivān. Sabaḏ na cẖīnai kathnī baḏnī karė bikẖi­ā māhi samān.

Without the True Guru, the self-willed do not find liberation; they wander around like lunatics. They do not contemplate the Sabd; engrossed in corruption, they utter only empty words.-----Guru Amar Das, Sri Raag, AGGS, Page, 39-2
ਪੜਿ ਪੜਿ ਥਾਕੇ ਸਾਂਤਿ ਨ ਆਈ ॥
ਤ੍ਰਿਸਨਾ ਜਾਲੇ ਸੁਧਿ ਨ ਕਾਈ ॥
Paṛ paṛ thākė sāʼnṯ na ā­ī. Ŧarisnā jālė suḏẖ na kā­ī.

People read and recite until they grow weary, but they do not find peace. Consumed by desire, they have no understanding at all.-----Guru Amar Das, Raag Majh, AGGS, Page, 120-6

ਨਾਨਕ ਹੁਕਮੁ ਬੁਝਿ ਪਰਵਾਣੁ ਹੋਇ ਤਾ ਫਲੁ ਪਾਵੈ ਸਚੁ॥
ਕਥਨੀ ਬਦਨੀ ਕਰਤਾ ਫਿਰੈ ਹੁਕਮੈ ਮੂਲਿ ਨ ਬੁਝਈ ਅੰਧਾ ਕਚੁ ਨਿਕਚੁ ॥

Nānak hukam bujẖ parvāṇ ho­ė ṯā fal pāvai sacẖ. Kathnī baḏnī karṯā firai hukmai mūl na bujẖ­ī anḏẖā kacẖ nikacẖ.

O Nanak, by understanding the God's Command, one becomes acceptable, and then obtains the fruit of Truth. Those who wander around babbling and speaking do not understand It's Command is blind and falsest of the false.-----Guru Amar Das, Raag Gujri Ki Vaar, AGGS, Page, 509-8

ਕਥਨੀ ਬਦਨੀ ਜੇ ਕਰੇ ਮਨਮੁਖਿ ਬੂਝ ਨ ਹੋਇ ॥
ਗੁਰਮਤੀ ਘਟਿ ਚਾਨਣਾ ਹਰਿ ਨਾਮੁ ਪਾਵੈ ਸੋਇ ॥

Kathnī baḏnī jė karė manmukẖ būjẖ na ho­ė. Gurmaṯī gẖat cẖānṇā har nām pāvai so­ė.

The self-willed babbles on and on, but he does not understand. One, whose heart is illumined, by Guru's Teachings, obtains the Name of God.-----Guru Amar Das, Raag Gujri, AGGS, Page, 492-4

ਙੰਙਾ ਙਿਆਨੁ ਨਹੀ ਮੁਖ ਬਾਤਉ
ਅਨਿਕ ਜੁਗਤਿ ਸਾਸਤ੍ ਕਰਿ ਭਾਤਉ
ਙਿਆਨੀ ਸੋਇ ਜਾ ਕੈ ਦ੍ਰਿੜ ਸੋਊ
ਕਹਤ ਸੁਨਤ ਕਛੁ ਜੋਗੁ ਨ ਹੋਊ
Ńańā ńi­ān nahī mukẖ bāṯa­o. Anik jugaṯ sāsṯar kar bẖāṯa­o. Ńi­ānī so­ė jā kai ḏariṛ so­ū. Kahaṯ sunaṯ kacẖẖ jog na ho­ū.

NGANGA: Spiritual wisdom is not obtained by mere words of mouth. It is not obtained through the various debates of the Shaastras and scriptures. They alone are spiritually wise, whose minds are firmly fixed on God. By hearing and telling stories, no one attains Yoga.-----Guru Arjan, Raag Gauri, AGGS, Page, 251-5
ਕਥਨੀ ਬਦਨੀ ਕਹਨੁ ਕਹਾਵਨੁ
ਸਮਝਿ ਪਰੀ ਤਉ ਬਿਸਰਿਓ ਗਾਵਨੁ
Kathnī baḏnī kahan kahāvan. Samajẖ parī ṯa­o bisri­o gāvan.

All preaching, ranting and raving, and arguing, is forgotten when one comes to understand.-----Kabir, Raag Asa, AGGS, Page, 478-12 


This requires deep understanding and total knowledge of the AGGS to find a reference for whatever reason. Simply looking at the Sabd Guru does not impart the spiritual knowledge or lead one to find the reference he is looking for.

ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ
ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ
ਹਉਮੈ ਮੈਲੁ ਨ ਚੁਕਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ
ਇਕਿ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਦੁਬਿਧਾ ਤਜਿ ਵਿਕਾਰ
ਨਾਨਕ ਇਕਿ ਦਰਸਨੁ ਦੇਖਿ ਮਰਿ ਮਿਲੇ ਸਤਿਗੁਰ ਹੇਤਿ ਪਿਆਰਿ
Satgur No Sabh Ko Vaykhda Jayta Jagat Sansaar, Dithai Mukat Na Hova-ee Jichar Sabd Na Karay Veechaar, Ha-umai Mail Na Chuk-ee Naam Na Lagai Pi-aar, Ik Aapay Bakhas Milaa-i-an DubiDhaa Taj Vikaar, Nanak Ik Darsan Daykh Mar Milay Satgur Hayt Pi-aar.

All the living beings of the world behold the True Guru. One is not liberated by merely seeing Him, unless one contemplates the Word of His Sabd. The filth of ego is not removed, and he does not enshrine love for the Naam. God forgives some, and unites them with It self; they forsake their duality and sinful ways. O Nanak, some behold the Blessed Vision of the True Guru's sight, with love and affection; conquering their ego, they meet with God.-----Guru Amar Das, Raag Vadhans, AGGS, Page, 594-11                                              
ਸੇਵਕ ਸਿਖ ਪੂਜਣ ਸਭਿ ਆਵਹਿ ਸਭਿ ਗਾਵਹਿ ਹਰਿ ਹਰਿ ਊਤਮ ਬਾਨੀ
ਗਾਵਿਆ ਸੁਣਿਆ ਤਿਨ ਕਾ ਹਰਿ ਥਾਇ ਪਾਵੈ ਜਿਨ ਸਤਿਗੁਰ ਕੀ ਆਗਿਆ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨੀ
ਬੋਲਹੁ ਭਾਈ ਹਰਿ ਕੀਰਤਿ ਹਰਿ ਭਵਜਲ ਤੀਰਥਿ
ਹਰਿ ਦਰਿ ਤਿਨ ਕੀ ਊਤਮ ਬਾਤ ਹੈ ਸੰਤਹੁ ਹਰਿ ਕਥਾ ਜਿਨ ਜਨਹੁ ਜਾਨੀ
Sayvak Sikh PoojaN Sabh Aaveh Sabh Gaaveh Har Har Ootam Baanee, Gaave-aa SuNe-aa Tin Ka Har Thaa-ey Paavai Jin Sat Gur Ki Aage-aa Sat Sat Kar Maanee, Bolhu Bhaa-ee Har Keerat Har Bhavjal Tirath, Har Dar Tin Kee Ootam Baat Hai Santahu Har Kathaa Jin Janhu Jaanee.

All the Sikhs and servants come to worship and adore You.  They sing the sublime Sabds of the Creator God. Their singing and listening is approved by God; they accept the Order of the True Guru as True, totally True.  Chant the It's Praises, O Siblings of Destiny; God is the sacred shrine of pilgrimage in the terrifying world-ocean. They alone are praised in Its Court, O Saints, who know and understand the It's sermon.-----Guru Ram Das, Raag Dhanasari, AGGS, Page, 669-14,15
Sabd Guru is a holy book of repetition of the messages given by each of 6 Sikh Gurus and other Bhagats, who keep on hammering the message till it becomes a second nature. In consulting the Sabd Guru one has to look at the totality of the Sabd and the message. Literal meaning of a poetical hymn or Sabd is not enough to understand its message.  One also has to consider the unwritten meaning embedded in between the lines.  


Any kind of mechanical reading of the AGGS/Sabd Guru with out understanding does not carry any spiritual benefit, but is a meaningless ritual.  It may become an egotistical, pretentious and showy act. There is a mistaken belief in the superstitious benefits of already completed Akhand Path (ਕੀਤਾ ਕਰਾਇਆ) lying on the shelf.  Yet this is now a common practice in Punjab. It is quite a scene to see multiple Akhand Paths being performed in line (ਲੜੀ) or in different rooms in Gurudwaras now days.  This is a source of money from gullible clients who expect liberation believing in the magical aspect of Gurbani.  It is the spiritual ignorance of the Sikhs which is being exploited by the uneducated clergy.  Politics may share the blame for importing superstitions into ritualistic recitation in Akhand Paths.
ਕਥਾ ਕਹਾਣੀ ਬੇਦੀਂ ਆਣੀ ਪਾਪੁ ਪੁੰਨੁ ਬੀਚਾਰੁ
ਦੇ ਦੇ ਲੈਣਾ ਲੈ ਲੈ ਦੇਣਾ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰ
ਉਤਮ ਮਧਿਮ ਜਾਤੀਂ ਜਿਨਸੀ ਭਰਮਿ ਭਵੈ ਸੰਸਾਰੁ
Kathā kahāṇī beḏīʼn āṇī pāp punn bīcẖār. Ḏe ḏe laiṇā lai lai ḏeṇā narak surag avṯār.Uṯam maḏẖim jāṯīʼn jinsī bẖaram bẖavai sansār.

The Vedas bring forth stories and legends, and thoughts of vice and virtue. What is given, they receive, and what is received, they give. They are reincarnated in heaven and hell. High and low, social class and status - the world wanders lost in superstition.-----Guru Angad, Raag Sarang, AGGS, Page, 1243 -15                                                        

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