Guru Piyare Khalsa jio,

Waheguru ji ka Khalsa, Waheguru ji ki fateh

A little while ago this is what daas posted on different forum and it seems like it is good idea to have constructive vichaars on this here too.

Gurbani is deep Ocean of divinity. The subject of Gurbani pronunciation is the most difficult one to argue upon. It is very true that it is a life long process of learning Sikhi; one can not claim he/she is best one in recitation of Gurbani over others. All we can do is just our best. You will find that the views of a learning Sikh will change on certain things as he/she progresses on Sikhi. Actually this is the way of Sikhi. After all we all are learner through out our life time.

Although the message of Akaal Purakh as dictated by Guru Sahib is written in Gurmukhi script in Guru Granth Sahib but there are several languages used by Guru Sahib to pass the message smoothly to general public (lokai), however, due to different languages used by Guru Sahib in Guru Granth sahib ji it becomes a essential part to learn about those languages. This is known fact that Sri Guru Gobind Singh jee were master in several different languages which includes Brij, Sanskrit, Farsi and many others. If it is not possible to learn that many languages then at least learn proper pronunciation of the words of those languages which are written in Gurmukhi script. In Sikh panth today day by day awareness about proper pronunciation is spreading widely which is a good sign, but still there are some people who are for some reason intentionally or unintentionally holding this myth that Gurbani should be read/speak only as written, no need to read it as native pronunciation of that language or in accordance to Gurbani grammar rather just read it as a cassette player.

Daas agree that we should read what ever written by Guru Sahib in Gurbani, however, reading without proper pronunciation is like doing the disrespect of Gurbani. One must learn the recitation either from Gurmat literature or if possible from senior Sikhs who are well versed on that. The problem arises who is right and who is not and whom to follow. The answer is difficult but the approach can be used that learn from Gurbani itself and wherever Guru Sahib wanted you to correct they will do kirpa and let you know by either a Furna (thought) or by a another Sikh. This approach needs complete faith on Guru Sahib which usually not in common, so we look for the assistance from other Sikhs. Now in this case we have groupies thinking. What ever group we like we consider whatever they say is right. I think seeking assistance from other Sikhs is a good thing but holding the later part is not good. We should listen to others too and if logistics are not good in contrast with Gurbani then do not need to agree. For example the myth hold by some Sikhs that read only as written can be disapproved by Gurbani it self and there are numerous instances in Gurbani from where it is very clear that one must learn how to pronounce. Following is the simple and short analysis to bust this myth:

1) Every day we read ੴ as ਇੱਕ ਓਅੰਕਾਰ because this is a correct (shudh) pronunciation but it is written as ੴ. Why we do not read as ਇੱਕ ਓ or ਇੱਕ ਊੜਾ because it is an incorrect (Ashudh) pronunciation. So read/speak only as written logic can not apply here.

2) For ਮਹਲਾ ੧, ਮਹਲਾ ੨, ਮਹਲਾ ੩, ੪, ੫ we read it as a ਮਹਲਾ ਪਹਿਲਾ, ਦੂਜਾ, ਤੀਜਾ, ਚੌਥਾ, ਪੰਜਵਾ because it is a correct (shudh) pronunciation. Why we do not read as ਮਹਲਾ ਇੱਕ, ਮਹਲਾ ਦੋ, ਮਹਲਾ ਤਿੰਨ, ਮਹਲਾ ਚਾਰ, ਮਹਲਾ ਪੰਜ because it is an incorrect (Ashudh) pronunciation.

3) For ਮ:੧ , ਮ:੨ , ਮ: ੩ we read it as a ਮਹਲਾ ਪਹਿਲਾ, ਦੂਜਾ, ਤੀਜਾ. Why not read as ਮੰਮਾ ਇੱਕ, ਮੰਮਾ ਦੋ ਆਦਿ because this is Ashudh paath.

Furthermore there is another interesting secret in pronunciation of above examples. See the numeric ੧ in both examples. In first example ੧ is pronounced as ਇੱਕ yet in example two it is pronounced as ਪਹਿਲਾ. These pronunciations are accepted in entire panth. In fact who propagate to read only as written myth they too read as above.

So the myth is disapproved by above few facts that read only as written policy do not work in entire Gurbani recitation. One must learn proper Gurbani Santhya and Gurbani Grammar with lot of practice. Daas strongly believes that if today we sweep away this dead end policy of read only as written we will be better readers of tomorrow.

Gurbani is Dhur ki Baani or Khasam ki Baani. There is nothing more or less required in the message of Guru Sahib given to this maat lok (world). From Aad to Anth it is complete only we have to pay complete dedication and surrender before Guru Sahib and then Guru Sahib shower his mercy.
ਚਰਨ ਸਰਨਿ ਗੁਰ ਏਕ ਪੈਂਡਾ ਜਾਇ ਚਲ
ਸਤਿਗੁਰ ਕੋਟਿ ਪੈਂਡਾ ਆਗੇ ਹੋਇ ਲੇਤ ਹੈ ॥ (Vaar Bhai Sahib Bhai Gurdaas ji)

For the interest of sangat daas must present following examples of worldly languages and scripts where myth of read only as written policy do not hold any truth either.

1) There is very sweet word of English and written in Roman script as ‘SUGAR’. Any school going child or kindergartener can read it properly as SHOOGAR however who is not familiarize with English pronunciation but learned the English alphabets will read it as a SOOGAR the way it is written. But the correct pronunciation is by adding ‘Sh’ sound.

2) There is another word of English and written in Roman as ‘KNIGHT’ but generally read as night. Although when listening to this word, the meaning is derived from whole sentence or neighboring words but pronounced as night.

3) There is a city in state of California named and written as ‘SAN JOSE’. The script is Roman but the name belongs to Spanish, on the second word ‘JOSE’ rules of general English pronunciation do not apply and it is pronounced as ‘HOSAY’.

Now from above examples it is very clear that if for worldly script and languages one must learn proper pronunciation then how come one can ignorantly say just read only as written and ignore to learn proper pronunciation about the GURBANI, which actually came from Sachkhand.

Daas hope above analysis will help understanding the importance of proper Gurbani pronunciation and we will pay close attention in future when reciting our daily Nitnem and from Sri Guru Granth Sahib Ji. Gurbani is agadh bodh, so while doing vichaar if any mistake is made daas ask for forgiveness.

With Regards,
JASJIT SINGH

Jasjit Singh Ji, thanks for sharing.

HS.

Gurfateh bhai sahib does have good points but i can never ever compare gurmukhi with foolish english language(english doesnt make sence in many way and has too many words that means the same thing ie. Overboard with descriptions) english has silent letters (which makes no sense) latin is a part of english but english evolves over time ie. Slang. Gurbani has the words kripa and kirpa(spelled specifically in both ways) some read as kirpa for both ways. when i read i dont add wen not written i dont silence an akhar wen written. The only silent letter in gurmukhi i can think of is the letter "a" which wen two consanants are together then it is an "a". im on my mobile so i can write a full essay of my view at this time hehehe but i do love to talk about these deep of issues, but from what i get out of the original post you are promoting asking people who might be confused themselves(makes things worse sometimes) i know a granth who adds "shasha" way too liberally, shiri sounds weird when he does ardas. Ive also heard a bibi doing paat saying "ik oankar satgur PRASHAD" prashad????? Brought me up to start my own invetigation into why people read extra akhars etc. i love these issues but my mobile keyboard is smoking now hahaha vahiguroo

Thanks Bhai Jasjit Singh jeeo for a very informative article on Gurbani pronunciation. Indeed if the paathi does shudh paath of Gurbani with all bishraams and nasal sounds, it becomes much easier for the listeners to understand the paath. Anyone can read as it is written. That’s not shudh paath. What’s the need for santhiya if the paath just has to be read as written? The need for santhiya is because one cannot read as written and a Gursikh who is well-versed in Gurbani can show us how to place proper bishraams, jamkee, and have nasal sounds where required.

A book called “Gurbani Paath Darshan” was written by Sant Gurbachan Singh jee Bhindranwale and published by Giani Mohan Singh jee Bhindranwale. In this book Sant jee has given very good guidance on bishraams and pronunciation. There is a pankiti in Siri Jap jee Sahib that goes as follows:

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥

Sant jee has written that the word ਨਾਵਾ should be pronounced with half haaha under the nanna of this word. Why? Because this word here means doing ishnaan.

Same way the last pankitis of Siri Sohila Sahib are as follows:

ਅੰਤਰਜਾਮੀ ਪੁਰਖ ਬਿਧਾਤੇ ਸਰਧਾ ਮਨ ਕੀ ਪੂਰੇ ॥ ਨਾਨਕ ਦਾਸੁ ਇਹੈ ਸੁਖੁ ਮਾਗੈ ਮੋ ਕਉ ਕਰਿ ਸੰਤਨ ਕੀ ਧੂਰੇ ॥੪॥੫॥

Here the word ਮਾਗੈ means to beg or mangna. Sant jee has clearly instructed us to place a bindi on the kanna of ਮਾਗੈ .

Basically, where the meanings of the word can change by placing a bindi or nasal sound, there we must be careful and diligent in doing proper pronunciation.

Bhai Sahib Randhir Singh jee has strongly advocated the use of nasal sound where required. In his book “Gurbani diyaan Laga Matra dee Vilakhanta”, he has suggested it several times to place bindi on words that don’t have it.

Kulbir Singh

since different gursikhs teach different pronunciations, how do we know who to follow?

Bhain jee 1Kaur jeeo,

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since different gursikhs teach different pronunciations, how do we know who to follow?

This is a difficult question. I personally follow that school of thought with respect to Gurbani pronunciation which mainstream Jatha and puratan Singhs of Bhai Sahib's times used to follow.

As to what school of thought to follow, I guess do what the voice deep inside tells you to do. Do ardaas before Guru Sahib for divine guidance and I am sure, Guru Sahib will not let you down.

Another thing is that Guru Sahib has instructed us to not only read baani but also attempt to understand it. When one reads Gurbani with understanding, then one naturally places correct pauses (big part of Gurbani pronunciation) and bindis (nasal sounds) where required. I guess understanding baani leads one to Shudh Uchaaran (correct pronunciation).

Having said that, I think if a Gursikh makes an earnest effort to pronounce Gurbani as purely as possible, irrespective of the school of thought he follows, Guru Sahib would be pleased with him (or her).

Kulbir Singh

Guru Piyare Khalsa jio,

Waheguru ji ka Khalsa, Waheguru ji ki fateh


In Anand Sahib we read "Anand pya meri maae satguru mai paya, satgur taan paya sehaj seti man vajiyaan vadhaaiyan, raag rattan parvaar pariyaan sabad gaavan aaiyan"

So should we say it as Shabad or sabad? In pothi sahib it is mentioned as Sabad without the bindi

(FYI : Granthi Singh once informed me that if any word is a action then we can add bindi to it on the top like "maange")

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So should we say it as Shabad or sabad? In pothi sahib it is mentioned as Sabad without the bindi

Pronounce it as "Shabad". The alphabet ਸ in modern Punjabi has the sound like "s" but in Gurbani it has two sounds "s" and "sh". So depending on the situation, the sound of this alphabet changes. If we try to read Gurbani with modern Punjabi base, we would pronounce it wrong. Baavan Akhri baani makes it clear that the alphabet ਸ has two sounds as stated above.

Kulbir Singh

Dhanwaad Khalsa ji nut the confusion arises when we hear puritan Gursikhs pronouncing it in a different way. I use to say it as "Shabad" but later on I found from one of the Taksali SIngh that it shoud be recite as SABAD without the SH. So that confuses us alot

Since following this site I also pronounce Sh for words like Shabad and Patshah, and z instead of j for hukam 'razai' chalana OR nanak rehan 'razai'.

Prior, I would read with if you like Taksali pronunciation as that's how I was taught and was staunch in my support for the style, but this way seems more natural to me. I still have not mastered this was of reading where Jaap Sahib is concerned and need to work on it!