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Sabd as the Sound Eternal (Anhad Naad)
Words
anhad, anha,t anahad or anahat are used interchangeably in
Sri Guru Granth Sahib. Anhad means beyond boundaries or limitless; also known as the sound of the abstract. The word
Anaht is from Sanskrit implying unstuck. In Pali, it means pure or immaculate and in Prakrit it means eternal. The suffixes used to
Anaht or
Anahd are
sabd,
toora, jhunkara, bani and
dhuni that stand for word, rhythm, sound or speech. Thus
anaht-sabd would mean the unstuck or pure or eternal sound. In a theistic system,
anaht sabd would signify an eternal voice symbolizing the reality of God
[1][/FONT].
Anhad is the Un-struck Melody which comes out of the body in honor of the God. It is as if the Lord's Harp vibrates within the body.
[2][/FONT] The un-struck melody is the God’s narration. By reciting God’s name the unstruck melody provides perfect sound. The word is sung through unstruck melody. The sweet un-struck melody originated by the recitation of
naam smoothly tuned provides pleasure of natural ecstasy.
[3][/FONT]
<tt>When two or more things strike, a sound is created. This is known as
Aaht Naad. When the sound is created without any strike it is called
Anaht Naad.
Siddhas believe that when the
kundlini is awakened through
yoga, it rises up. With this rise a sound is created which is heard by the
yogi alone. According to
Siddh Yogis, the body has six
chakras i.e.,
mooladhar,
swavdhisthhan, manipoor, anaht, visudh and
agya chakra. When
kundlini rises from
sukhmani and reaches
anaht chakar, anaht naad is heard. The experienced
yogis claim; first this sound is like that of the ocean sound or that of the clouds; then it changes to sounds of
shankh and
ghadial of temples. At the end, it is like that of flute. Actually this is the sound produced in various positions in veins (
nadis) which is heard due to the concentration of attention inside. According to Hath Yog Pardeepika: “Till the
Anaht sabd is heard, the
Akaash is in action. The wordless is
Paarbrahm or
parmatma. What ever is heard as
naad is energy. Where all elements vanish, the shapeless exists and that is the God.” </tt>
[4][/FONT]<tt> </tt>
<tt>The Sound of the Abstract is called
Anahd in the
Vedas, meaning unlimited sound. The Sufis name it
Sarmad, which suggests the idea of intoxication. The word intoxication is here used to signify ecstasy or upliftment; the freedom of the soul from its earthly bondage. Those who are able to hear the
Saute Sarmad and meditate on it, are relieved from all worries, anxieties, fears and diseases; and the soul is freed from captivity in the senses and in the physical body. The soul of the listener becomes All-pervading Consciousness; and his spirit becomes the battery which keeps the whole Universe in motion. </tt>
<tt>
The Mysticism of Sound</tt>
In the Muslim scriptures, it is variously described as
Kalam-i-Ilahi (The Voice of God),
Nida-i-Asmani (the Sound from Heaven),
Ism-i-Azam (the Great Name),
Saut-i-Sarmadi (the intoxicating sound),
Saut-i-Nasira (the sound melodious),
Kalam-i-Majid (the Great Commandment) and
Kalam-i-Haq (the Voice of Truth) which can be heard inside, and it was taught as
Sultan-ul-Azkar or the king of prayers.
<tt>According to Sarmad, this Sound develops through ten different aspects because of its manifestation through the different tubes of the body (
Nadis); it sounds like thunder, the roaring of the sea, the jingling of bells, running water, the buzzing of bees, the twittering of sparrows, the
Veena, the whistle, or the sound of
Shankha (Conch) until it finally becomes
Hu the most sacred of all sounds. This Sound
Hu is the beginning and end of all sounds, be they from man, bird, beast, or thing.</tt>
We have other innumerable references to this Sound of Heavenly Music in the teachings of the Mohammedan fakirs:
Rise above thy mental horizon, O brave soul,
And listen to the call of Music coming from above.
The whole world is reverberating with Sound, To listen to it you must unseal your inner ears; then shall you hear an Unending Music, and that shall lead you beyond the confines of death. (Shah Niaz)
An unceasing Sound is floating down from the heaven; I wonder how you are engaged in pursuits of no avail. (Hafiz)
Drive away all skepticism from your mind, and listen to the strains of heavenly music; and receive within your soul the messages of God; for these come only by holy communion with the self. The Prophet declared that he heard the Voice of God; and it fell on his ears as clearly as any other sound; but God has sealed your ears; and so you do not listen to His Voice. (Maulana Rumi)
About the Prophet Mohammed it is said
[5][/FONT] that at the age of forty he began receiving messages from God, after he had for fifteen years practiced communion with
Awaz-Mustqim (
Anahd Sabd or the Ceaseless Word), and had seen the glimpses of Truth (flashes of heavenly light) for seven years. At one time he remained for two years in the cave of Hira in meditation. It is further stated that the prophet practiced in the cave of Hira, for six years, the
Sultan-ul-Azkar (
Surat Sabd Yoga) and that Hazrat Abdul Qadir Jillani, did the same for twelve years in that sacred cave.
[6][/FONT]
Anahd, Anhad and Anaht in Sri Guru Granth Sahib.
The concept of
anahat has to be understood in the concept of
Sri Guru Granth Sahib, which is different from that of
Sidhas-yogis or Muslim faqirs. In the Sikh concept of reality, it is not the mystic sound which is of consequence but it is the source i.e., the God which matters. It is the constant mindfulness of God (
nam simran) which has to be made the life-breath (
prana-pavan) of the devotee. All the Sikh Gurus and other saints, time and again, taught this very thing in very clear terms. They sing
anhad naad as the ecstasy of meeting of
aatma with
parmatma (soul with God). This is different from that of
yogis. It is used to depict a state of ecstasy.
[7][/FONT] Guru Nank meditated fro years and ultimately came in communion with the God while praying in Bein.
Anahd appears as
anaht, anahd-sabd, anhad-naad, anhad-dhuni, anhad-toora, anhad-jhunkara, anhad-bani and
anhad-bain in
Sri Guru Granth Sahib. In our own times from Saint Kabir and Guru Nanak down to Guru Gobind Singh, the ten Sikh Gurus, and many others preached
Sabd and it is through sabd they were able to listen to
anhad naad the sound eternal. Saint Kabir uses the word
anahat as an epithet of God who is of the form of light (
joti sarup anahat). This interpretation is paralleled in Guru Nanak’s
Japu where he refers to God, the Creator, as the original, the pure, the beginning-less and the eternal (
adi aneelu anadi anahat).
The Process:
Contemplating the Guru, the beautiful, Un-struck Sound of the
Sabd is obtained.
[8][/FONT] The five primal sounds (words) of the
Guru’s guidance make one lucky to listen to the un-struck melody.
[9][/FONT] After receiving instructions from the True Guru, one gets detached from the maya and the detached one is imbued with His Name, the un-struck melody, and the celestial vibrations. The un-struck melody, the sound current of the
Naad, vibrates and resounds with the vibrations of the celestial instruments and sings the songs of the God with great devotion, dedication and sweetness. Then the celestial flutes play the un-struck melody in tranquil peace and poise.
[10][/FONT] The un-struck celestial melody resounds and resonates vibrates in the one who concentrates on the true God. The resounding and resonating is like all the
guitars, tambourines cymbals,
shankhs etc and the un-blown bugles of ecstasy vibrate for him. The skinless drum (internal body) plays and the sound vibrates as if the clouds shake with thunder without the rainy season. Without clouds, the rain falls, if one contemplates the essence of reality.
[/FONT]
The happiness comes from devotional worship of the
Naam at His Door. Once the body in the form of musical instrument vibrates with the un-struck melody, the string of the soul becomes steady, and concentration does not break singing the
Bani of the True
Guru. The Un-struck Melody resounds and resonates in peaceful ease.
[11][/FONT] When it vibrates, beyond the nine gates, the Tenth Gate is found, and liberation is obtained and the sweet melodies in God’s honor sprung.
[12][/FONT] This is how the meeting with the Beloved God makes devotees’ body beauteous and sublime. It is as if by touching the philosopher's stone, one is transformed into gold and one gets threaded with jewels into mouth and mind. The eternal love with the God dispels all fear and doubt. Seeking the Guru's guidance, mind gets contented.
[13][/FONT] The wonder and marvel of it cannot be described.
[14][/FONT][/FONT]
The un-struck melody comes out with the true word hence one must tune oneself to the True God.
[15][/FONT] It vibrates only when we truthfully remember Him. The unstuck sound current of the
Naad are heard once in the deepest
Samadhi. Anhad Naad does not appear when there are worries.
[16][/FONT] Only the one who renounces ego enjoys it.
[17][/FONT]
From the above it is sufficiently clear that all Master-souls, whether Hindus, Muslims, Christians, and countless others, were conversant with the practice of the Word, though they did not necessarily expound it as a regular science. Most of them tell us of
Anhad Sabd only, leading up to Und and
Brahmand or the subtle and cosmic regions. But perfect saints, irrespective of whether they belonged to one religion or the other, have gone even beyond this and have spoken of Sar Sabd and Sat Sabd as well, and of regions beyond
Brahmand (
Par-Brahmand, i.e.,
Sach Khand, Alakh and Agam Deshas).
Benefits of Anhad?
- Egotism is eliminated once the Un-struck Melody of Gurbani is obtained.[18][/FONT]
- One is blessed with intuitive peace and poise as the vibrations of the Un-struck Celestial Bani tune one to the True God and reaches the stage of pure bliss and peace. Thereafter there are no sufferings.[19][/FONT]
- Day and night, the celestial bugles vibrate the un-struck melody.[20][/FONT]
- When the Un-struck Melody constantly vibrates within; one’s mind is exalted and uplifted-as one is lovingly absorbed in the Lord.[21][/FONT]
- Chanting the Naam, (the Name of the Lord); the un-struck melody of the sound vibrates and resounds and one gets celestial peace, tranquility and ecstasy. [22][/FONT] The Ambrosial Nectar, the Un-struck Melody of Gurbani rains down continually.[23][/FONT]
- One obtains the nine treasures; merriments are showered as the un-struck melody resounds.[24][/FONT]
- Once mind is enticed by the un-struck celestial melody; its flavor is amazing![25][/FONT]
- When the Lord of the Universe reveals Himself, and the un-struck melody of the sound current vibrates, the drama of wondrous splendor is enacted.[26][/FONT]
- There is bliss and ecstasy always and the un-struck celestial melody resounds there.[27][/FONT]
- As the un-struck celestial melody vibrates at meditator’s door; he is in the process of merging with the Lord. [28][/FONT]
- The Immaculate Bani and the Un-struck Melody of the Sound-current vibrate for the blessed at the God's Door, and honor of being at the True Door is obtained.[29][/FONT]
- The Un-struck Melody vibrates, as one dwells within the home of the self.[30][/FONT]
Relationship to Sabd?
The
Sabd is heard through the
Guru's Teachings. The mind contemplates on the
sabd Meditating on the
Sabd vibrates the un-struck melody.
[31][/FONT] Hearing the un-struck music of the sound current the mind accepts it.
[32][/FONT] Thereafter the Un-struck Melody of the
Sabd vibrates day and night.
[33][/FONT] The fire inside becomes cool and one is in ecstasy hearing the wonderful, Unstruck Sound of the
Sabd.
[34][/FONT],
[35][/FONT]. The Un-struck Melody vibrates, as the
naad dwells within the home of the self.
[36][/FONT] The unstruck sound current of the
Sabd resounds and contains all sounds of the guitar, tambourine and cymbals.
[37][/FONT] The lotus of one’s heart blossoms forth; one is ever imbued with the Lord's Love, and the un-struck melody of the
Sabd resounds within.
[38][/FONT] The
Gurmukh meets the God at His place.
[39][/FONT]
<hr align="left" size="1" width="33%">
[1][/FONT] Harbans Singh (Ed.), The Encyclopaedia of Sikhism, Patiala, Punjabi University, 1995, p.117.
[2][/FONT] ਰਾਜਾ ਰਾਮ ਅਨਹਦ ਕਿੰਗੁਰੀ ਬਾਜੈ ॥ (ਭਗਤ ਕਬੀਰ ਜੀ ਪੰਨਾ 92, ਸਤਰ 15)
[3][/FONT] (a) hir kI kQw Anwhd bwnI ](kbIr, 483 ਸਤਰ [/FONT]
15)
(A) nwmu lYq Anhd pUry nwd ](5,1144 ਸਤਰ [/FONT]
8)
(e) nwmu vsY iqsu Anhd vwjy ](5,1082 ਸਤਰ [/FONT]
2)
(s) Anhd bwxI sbdu suxwieAw ](3,1154 ਸਤਰ [/FONT]
2)
(h) sUK shj AwnMd nwm rsu Anhd bwxI shj Dunw ](5,1079 ਸਤਰ [/FONT]
12)
(k) gux gwvih Anhd Duin bwxI qh nwnk dwsu icqwrxw ](5,1077 ਸਤਰ [/FONT]
7)
[4][/FONT] <tt>Hath Yog Pardeepika, 4<sup>th</sup> Lesson,
Shloka 106-7,</tt>
[5][/FONT] Al-anwar of Maulana Sheikh Mohd. Akram Sabri p. 105
[6][/FONT] . Ibid., p. 106
[7][/FONT] (a) sMun smwiD Anhq nwd[[khnu n jweI Acrj ibsmwdu[[(suKmnI m:5, pMnw 293)
(A) ibnvMiq nwnk gurcrx lwgy bwjy Anhd QUry[[ (rwmklI AnMd 3, pMnw 922)
[8][/FONT] [/FONT]
ਅਨਹਦ ਸਬਦਿ ਸੁਹਾਵਣੇ ਪਾਈਐ ਗੁਰ ਵੀਚਾਰਿ ॥( ਮਃ 1, ਪੰਨਾ 21, ਸਤਰ 2)
[9][/FONT] (a) pMcy sbd vjy miq gurmiq vfBwgI Anhdu vijAw ](m 4,1315- ਸਤਰ [/FONT]
18)
(A) pMc sKI imil mMglu gwieAw ] Anhd bwxI nwdu vjwieAw ](m 5,375 ਸਤਰ [/FONT]
11)
[10][/FONT] (a) ਵਾਜੇ ਤਾ ਕੈ ਅਨਹਦ ਤੂਰਾ [[(ਮਃ 5, ਪੰਨਾ 393, ਸਤਰ 16)[/FONT]
[/FONT]
(A) ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਅਨਹਦ ਝੁਨਕਾਰ ॥ (ਮਃ 5, ਪੰਨਾ 263, ਸਤਰ 14)[/FONT]
(e) nwਨਕ ਨਾਮਿ ਰਤੇ ਬੈਰਾਗੀ ਅਨਹਦ ਰੁਣ ਝੁਣਕਾਰੇ ॥ (ਮਃ 1, ਪੰਨਾ 436, ਸਤਰ 15)
(s) ਤਉ ਅਨਹਦ ਬੇਣੁ ਸਹਜ ਮਹਿ ਬਾਇ ॥ (ਭਗਤ ਕਬੀਰ ਜੀ ਪੰਨਾ 344, ਸਤਰ 11)
[/FONT]
(h) ਤਹ ਬਾਜੇ ਨਾਨਕ ਅਨਹਦ ਤੂਰੇ ॥ (ਮਃ 5, ਪੰਨਾ 258, ਸਤਰ 1)
[11][/FONT] (a)ਅਨਹਦੋ ਅਨਹਦੁ ਵਾਜੈ ਰੁਣ ਝੁਣਕਾਰੇ ਰਾਮ ॥ (ਮਃ 5, ਪੰਨਾ 436, ਸਤਰ 13)
(A)ਥਿਰੁ ਭਈ ਤੰਤੀ ਤੂਟਸਿ ਨਾਹੀ ਅਨਹਦ ਕਿੰਗੁਰੀ ਬਾਜੀ ॥ (ਭਗਤ ਕਬੀਰ ਜੀ ਪੰਨਾ 334, ਸਤਰ 19)
(e)ਅਨਹਦ ਧੁਨਿ ਵਾਜਹਿ ਨਿਤ ਵਾਜੇ ਗਾਈ ਸਤਿਗੁਰ ਬਾਣੀ ॥ (ਮਃ 4, ਪੰਨਾ 442, ਸਤਰ 8)
(s) ਅਨਹਦੁ ਵਾਜੈ ਸਹਜਿ ਸੁਹੇਲਾ ॥ (ਮਃ 5, ਪੰਨਾ 97, ਸਤਰ 10)[/FONT]
[12][/FONT] (a) ਅਨਹਦ ਬਾਣੀ ਨਾਦੁ ਵਜਾਇਆ ॥(ਮਃ 5, ਪੰਨਾ 375, ਸਤਰ 11)[/FONT]
(A) ਬਿਨਵੰਤਿ ਨਾਨਕ ਸੁਖੁ ਨਾਮਿ ਭਗਤੀ ਦਰਿ ਵਜਹਿ ਅਨਹਦ ਵਾਜੇ ॥ (ਮਃ 5, ਪੰਨਾ 578, ਸਤਰ 16) [/FONT]
(e) bwjy Anhd bwjw]rsik rsik gux gwvih hir jn ApnY gurdyiv invwjw](5,892,11)
(s) ਨਉ ਦਰਵਾਜੇ ਦਸਵੈ ਮੁਕਤਾ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵਣਿਆ ॥(ਮਃ 3, ਪੰਨਾ 110, ਸਤਰ 5)[/FONT]
(h) khu nwnk ris mMgl gwey sbd Anwhdu bwijE ](5,1204-4)
[13][/FONT] AxmiVAw mMdlu bwjY ] ibnu swvx Gnhru gwjY ]
bwdl ibnu brKw hoeI ] jau qqu ibcwrY koeI ]
mo kau imilE rwmu snyhI ] ijh imilAY dyh sudyhI ]
imil pwrs kMcnu hoieAw ] muK mnsw rqnu proieAw ]
inj Bwau BieAw BRmu Bwgw ] gur pUCy mnu pqIAwgw ]
(soriT, Bgq nwmdyv jI, 657 ਸਤਰ [/FONT]
10-13)
[14][/FONT] suMn smwiD Anhq qh nwd ] khnu n jweI Acrj ibsmwd ] (293-17, gauVI suKmnI(, mÚ 5)
[15][/FONT] swcY sbid shj Duin aupjY min swcY ilv lweI ](3,1234-7)
[16][/FONT] AicMq hmwrY Anhq vwjY] (5,1157 ਸਤਰ [/FONT]
10)
[17][/FONT] haumY iqAwgI Anhid rwqw ](1,1040 ਸਤਰ [/FONT]
4)
[18][/FONT] ਅਨਹਦ ਬਾਣੀ ਪਾਈਐ ਤਹ ਹਉਮੈ ਹੋਇ ਬਿਨਾਸੁ ॥ (
ਮਃ 1,
ਪੰਨਾ 21, ਸਤਰ 3)
[19][/FONT] ਸਹਜ ਅਨਦ ਅਨਹਦ ਧੁਨਿ ਬਾਣੀ ਬਹੁਰਿ ਨ ਭਏ ਬਿਖਾਦ ॥(
ਮਃ 5,
ਪੰਨਾ 1224, ਸਤਰ 6)
[20][/FONT] ਅਹਿਨਿਸਿ ਬਾਜੇ ਅਨਹਦ ਤੂਰ ॥ (
ਭਗਤ ਕਬੀਰ ਜੀ ਪੰਨਾ 344, ਸਤਰ 3)
[21][/FONT] ਅਨਹਦ ਧੁਨੀ ਸਦ ਵਜਦੇ ਉਨਮਨਿ ਹਰਿ ਲਿਵ ਲਾਇ ॥ (
ਮਃ 3,
ਪੰਨਾ 91, ਸਤਰ 12)
[22][/FONT] ਸਾਂਤਿ ਸਹਜ ਆਨੰਦ ਨਾਮੁ ਜਪਿ ਵਾਜੇ ਅਨਹਦ ਤੂਰਾ ॥ (
ਮਃ ਪੰਨਾ 618, ਸਤਰ 9)
[23][/FONT] ਅੰਮ੍ਰਿਤੁ ਵਰਖੈ ਅਨਹਦ ਬਾਣੀ ॥ (
ਮਃ 5,
ਪੰਨਾ 105, ਸਤਰ 15)
[24][/FONT] ਨਉ ਨਿਧਿ ਪਾਈ ਵਜੀ ਵਾਧਾਈ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥ (
ਮਃ 5,
ਪੰਨਾ 577, ਸਤਰ 6)
[25][/FONT] ਅਨਹਦ ਧੁਨੀ ਮੇਰਾ ਮਨੁ ਮੋਹਿਓ ਅਚਰਜ ਤਾ ਕੇ ਸ੍ਵਾਦ ॥(
ਮਃ 5,
ਪੰਨਾ 1226, ਸਤਰ 17)
[26][/FONT] ਗੋਵਿੰਦ ਗਾਜੇ ਅਨਹਦ ਵਾਜੇ ਅਚਰਜ ਸੋਭ ਬਣਾਈ ॥ (
ਮਃ 5,
ਪੰਨਾ 452, ਸਤਰ 18)
[27][/FONT] ਤਹ ਅਨਦ ਬਿਨੋਦ ਸਦਾ ਅਨਹਦ ਝੁਣਕਾਰੋ ਰਾਮ ॥(
ਮਃ 5,
ਪੰਨਾ 545, ਸਤਰ 3)
[28][/FONT] ਨਾਨਕ ਅਨਹਦ ਧੁਨੀ ਦਰਿ ਵਜਦੇ ਮਿਲਿਆ ਹਰਿ ਸੋਈ ॥ (
ਮਃ 4,
ਪੰਨਾ 1248, ਸਤਰ 8)
[29][/FONT] ਨਿਰਮਲ ਵਾਜੈ ਅਨਹਦ ਧੁਨਿ ਬਾਣੀ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਵਣਿਆ ॥ (
ਮਃ 3,
ਪੰਨਾ 121, ਸਤਰ 8)
ਅਨਹਦ ਧੁਨੀ ਦਰਿ ਵਜਦੇ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਇ ॥(
ਮਃ 4,
ਪੰਨਾ 42, ਸਤਰ 3)
[30][/FONT] ਅਨਹਦੁ ਵਾਜੈ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥ (
ਮਃ 3,
ਪੰਨਾ 161, ਸਤਰ 18)
[31][/FONT] ਅਨਹਦ ਬਾਣੀ ਸਬਦੁ ਵਜਾਏ ॥ (
ਮਃ 3,
ਪੰਨਾ 231, ਸਤਰ 16)
[32] ਅਨਹਦ ਸੁਣਿ ਮਾਨਿਆ ਸਬਦੁ ਵੀਚਾਰੀ ॥ (ਮਃ 1, ਪੰਨਾ 415, ਸਤਰ 16)[/FONT]
[33] ਓਥੈ ਅਨਹਦ ਸਬਦ ਵਜਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮਤੀ ਸਬਦੁ ਸੁਣਾਵਣਿਆ ॥(ਮਃ 3, ਪੰਨਾ 124, ਸਤਰ 14)[/FONT]
[34] ਤਪਤਿ ਬੁਝੀ ਸੀਤਲ ਆਘਾਨੇ ਸੁਨਿ ਅਨਹਦ ਬਿਸਮ ਭਏ ਬਿਸਮਾਦ ॥ (ਮਃ 1, ਪੰਨਾ 1217, ਸਤਰ 19)[/FONT]
[35] ਪੰਚੇ ਸਬਦ ਵਜੇ ਮਤਿ ਗੁਰਮਤਿ ਵਡਭਾਗੀ ਅਨਹਦੁ ਵਜਿਆ ॥ (ਮਃ 4, ਪੰਨਾ 1315, ਸਤਰ 18)[/FONT]
[36] Anhdu vwjY inj Gir vwsw ] (gauVI guAwryrI, mÚ 3, 161, ਸਤਰ [/FONT]
18)
[37][/FONT]ਰਬਾਬੁ ਪਖਾਵਜ ਤਾਲ ਘੁੰਘਰੂ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵੈ ॥ (
ਮਃ 5,
ਪੰਨਾ 381, ਸਤਰ 11)
[38][/FONT] ਕਮਲੁ ਪ੍ਰਗਾਸਿ ਸਦਾ ਰੰਗਿ ਰਾਤਾ ਅਨਹਦ ਸਬਦੁ ਵਜਾਇਆ ॥ (
ਮਃ 3,
ਪੰਨਾ 602, ਸਤਰ 14)
[39][/FONT]ਗੁਰਮੁਖਿ ਜਾਇ ਮਿਲੈ ਨਿਜ ਮਹਲੀ ਅਨਹਦ ਸਬਦੁ ਬਜਾਵੈਗੋ ॥ (
ਮਃ 4,
ਪੰਨਾ 1310, ਸਤਰ 10
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