This document discusses the Anhad Shabad, which is described as the celestial sound within that is not produced by the striking of objects. It originates from Waheguru. The document explains that focusing conscious awareness on the Anhad Shabad through simran is the spiritual practice of saints to merge with the creator. It provides passages from the Guru Granth Sahib that reference the Shabad and how it can be used to cross over the worldly ocean and facilitate union with God. The document aims to convey that the Shabad is the creative vibration of the universe and the means to realize Naam, which is our true essence and union with the creator.

1.
www.naamaukhad.blogspot.com

2.
Anhad Shabad : The Celistial Sound Within
The celestial sound within is known as naad and also as Anhad Shabad .
Anhad means the sound that is not produced by striking of two objects . This
sound is there as such and has devine origin. Listening to the Shabad is a
spiritual jugat (technique) of the saints who aim to reach the highest state of
merger with their origin – the creator Lord.This jugat can be appreciated
only when the shabad is understood further.
This practice was described by Guru Nanak (20th October 1469 – 7 May
1539), the founder of Sikhism, and the first of the ten Sikh Gurus during his
meeting with sidhas and the conversation account is described in Sidh Gosht
.
The spirtual path through the Shabad ( celistial Sound) is described in the
hymns in Shri Guru Granth Saheb ji – the only among the words those
comes frequently are ‘Naam’ and ‘Shabad’. These are also the words that
have deep meaning and needs to be given much thought.
Guru Sahebji says that :
gurmtI Gio canNa sbiw iml{ hir naxu .
‐ SGGS 30
Through the Guru's Teachings, illumination (knowledge) is received.
And through the Shabad, is received the Lord as Naam.
‐ SGGS 30
The gurbani in the words of Guruji is ‘Braham Vichar’ – it expounds and
presents spiritual knowledge. The gurbani meanings also change as per stage
of the devotee who then begins to perceive subtle meanings and explanations
about the subtle spiritual realm. The same words which earlier had been read
in a go suddenly begin to hold the attention.
Let us now look at the word ‘Shabad ‘which is commonly thought to mean a
hymn or sections of SGGSji. The shabad is sung as kirtan.

3.
We listen to Guru’s shabad in kirtan (singing of hymns from SGGSji). But
the word shabad has a different meaning also. Let us try to the subtle hints
in SGGSji.
Here Guruji says:
mn r[ sbiw trhu ictu laie .
‐SGGS 19
O mind, swim across,
by focusing your consciousness on the Shabad.
‐ SGGS 19
Here we are being asked to focus conscious attention on the shabad.
And this is what the focus does to the mind.
sc{ sbiw mnu m]ihAa pRiB Aap[ le[ imlaie .
‐ SGGS 35
The Shabad of the True one fascinates the mind;
And then God Himself arranges the meeting.
‐ SGGS 35
What is the secret of this ‘shabad’ that Guru ji says makes possible the
merger,a devotee yearns for. Here is another explanation from SGGSji.
gurmuiK baNI bRhmu h{ sbiw imlava h]ie .
‐ SGGS 39
As Gurmukh we understand that Bani (Guru’s word) is Braham;
through shabad we meet HIM.
‐ SGGS 39
Braham is the unchanging reality which is the aspect of oneness that is all
matter, energy, time, space, beings and everything even beyond in this
universe.

4.
We as Sikhs (disciples) are well aware of Anhad Shabad being a shabad
(celestial sound) which is heard at the tenth gate and about hearing of which
Guru Amardas ji has uttered the Bani ‘ Anand Sahib’. He exhorts us to hear
the shabad.
This hearing of the shabad and keeping our focus on the heard shabad is the
essence of our effort for Surt - Shabad meeting.This is the effort we have to
keep doing.Guru ji tells us to do udham(effort).A sikh does not do any
practice of simran. There is no skill to be perfected . The sikh’s simran is an
effort at reconnection with his divine origin. The Guru’s wisdom tells him
that this world is real although ever changing and HE is the World and the
Player also. There is only HIM.Through effort we have to go across the
barrier of our ego .Through Simran which initially is jap takes our awareness
within and reachis a stage for surt to connect with Shabad. The Shabad is
ever there and so is the surt, only through repeated effort we have to keep
surt (conscious awareness) towards hearing of Shabad. This effort is so
pleasing and full of anand that a yearning begins to develop.In this effort
there is ever accompanying feeling of oneness and presence of ‘waheguru’.
mukit BeI b;Wn guir K]l[ sbiw surit pit paeI .
‐ SGGS 1255
Liberation is when the Guru unties the bonds; and the honor is obtained by
focusing conscious awareness on the Shabad,
‐ SGGS 1255
Shabad in physical form is the Guru’s bani and shabad is also within us. The
Shabad within is the creator , the intelligence , the consciousness , the
intuition , the wisdom, the creative vibration, … THE WAHEGURU
HIMSELF as Shabad Guru Roop.

5.
A sikh who does regular simran , hears within the shabad (celestial
sound)inside coming from the area of tenth gate.
This celestial sound some say is like a HUMMMM sound and even is
compared with night sounds of insects. At the gross level where our surt is
generally the sound is heard as such by our inner ears.
As we keep our Surt focused on the shabad we gradually begin to get
absorbed it in. On further progress this celestial sound heard is very pleasant.
This sound is Anahat meaning that which is formed without any object
striking another. Gurbani therefore calls it Anhad Shabad. This shabad has
quality of light also and this is why many a devotee sees celestial light as
well. The shabad is the one that pulls the Surt through the tenth gate known
as Dasam Dwar. Here is how Guruji describes the importance of Shabad.
Shabad is guru in the physical form of SGGSji. On reading the shabad’s we
get gyan and through recitation and kirtan our consciousness is lifted and we
become more ‘sato guni’.
We then move more inward and hear the shabad guru. Shabad is an aspect
of Karta . The Guru is not a physical form. Only the formless one can be our
Guru who is ever present within and without.
guru m[r{ s;ig swa h{ nal[ . ismir ismir itsu swa smal[ .
-SGGS 394
My Guru is always with me, near at hand. Through simran and simran by
remembering Him, I keep Him with me ever.
-SGGS 394
Shabad as guru gives us intuitive understanding of spiritual realms and also
guidance relevant to the physical life. As the physical guru guides us so also
does the Shabad Guru who is ever present.

6.
iehu Bvjlu jgtu sbiw gur trIA{ .
A;tr kI wuibWa A;tir jrIA{ .
p;c baN l[ jm kxu mar{ ggn;tir WNKu czaieAa .9.
sakt nir sbw surit ikxu paeIA{ .
sbwu surit ibnu AaeIA{ jaeIA{ .
‐ SGGS 1042
Through the Shabad Guru, one crosses over this world‐ocean.
The duality (separation belief) within is burnt within.
The five celestial sounds ( panch shabads) being the arrow and the drawn
bow is aimed at the Tenth Gate in the Sky within, the death is beaten.
The faithless cynics cannot attain enlightened awareness of the Shabad.
Without awareness of the Shabad, they come and go in reincarnation.
‐ SGGS 1042
The duality is the feeling of separation that we have while living in the
material world.We ever have doubt that ‘I’ and ‘HIM’ are same. ‘I ‘ever
strives to keep its self identity separate by keeping us ever in doubt.
The panch sounds referred in the above hymn are the five elements: Earth,
Water, Fire, Air and the Sky. These five have been created by the celestial
shabad.
Gurbani explains that the ‘Nirankar’ has taken first as formless ‘Ekongkar’
(the oneness in the universe).This oneness is our origin and from the
‘Ekongkar’ has emanated ‘Braham’ swaroop. The Braham is also shabad
roop. The shabad has given rise to the five elements and the material form in
the universe. If we consider the scientific view then the quantum physics is
very near here, as it tells everything is vibration.
A question that comes in mind is that as to where the shabad is coming from.
Guruji has given a hint in these lines from SGGSji.

7.
Anhw ruN JuNkaru swa Wuin inrBxu k{ Gir vaiewa .
‐SGGS 1033
The sweet, melodious, unstruck sound current vibrates continuously
in the home of the Nirbhau.
‐SGGS 1033
Guru ji has explained in the mool mantar that the Ekongkar is also Nirbhau.
When Guruji talks about Nirbhau the word is used as an explanation in the
sense that we can understand and relate to. The world we live in a world of
duality. It is a world of relationship. The opposites exist so that the other is
defined and experienced. We can understand love if fear is there. We can
understand big if small is there. We can also understand Cold only if Hot is
there. Look around and this relationship is seen around in all existence
whether material or abstract. So also we have been created to live as if
separate, in order that HE is experienced.
Our houme (ego) ensures we feel and live as a distinct separate being.
When this veil is lifted there is only HE.
Nirbhau can be translated to mean ‘fearless’. HE is SAT meaning truth .Here
the meaning is that HE is not a creation like this created world which is ever
changes but is same SAT ever. It is only in the created world that fear exists.
The SAT swaroop is only love and anand. Fear does not exist in SAT
swaroop. IT is from this SAT swaroop Ekongkar that home of Nirbhau that
the shabad is originating. Guru ji has also explained in these lines :
xutpit prlxu sbw[ h]v{ . sbw[ hI iPir Xpit h]v{ .
‐‐SGGS 117
Creation and destruction happen through the Shabad.
Through the Shabad, creation happens again.
‐‐SGGS 117
This shabad has given rise to material world and this shabad is also the
“thought energy” in our mind that makes possible thinking. This shabad also
takes the form of words and language like everything else in the universe.

8.
Here is an illustration to explain shabad :
The shabad is the creative blue print of existence.
The hymns in SGGSji are called also Shabad because their origin is the
shabad and these makes possible our meeting with the shabad within.
The ‘shabad roop hymns’ of SGGS ji give us gyan or spiritual wisdom.
These ‘shabad roop hymns’ change our state of mind and lift our
consciousness.
Listening to the ‘shabad roop hymns’ our Surt goes within.
These ‘shabad roop hymns’ enable us to do Simran.
We hear the Shabad within and our surt meets with this shabad. The shabad
then pulls the surt upward through Dasam Dwar in a state of merger.
Next is the question of relationship between Shabad and Naam.
Naam is our origin.
Naam is received truly when we reach and become OUR ORIGIN instead of
living with a feeling of being separate. We have Naam when we live as jyote
swaroop.
This line from SGGSji clarifies much.
sbw[ namu iWAaeIA{ sbw[ sic smaie .
‐ SGGS 67
Through the Shabad, meditate on the Naam;
through the Shabad, you shall merge in Truth.
‐ SGGS 67

9.
The form of Naam in the material world is the Name of the Lord or God.
Gurbani HE has many names. It is immaterial to call him by any name
exclusively as any name would be only limited and cannot connect fully
with the limitless. The knowledge of Naam can only be obtained from Guru.
sbw[ hI naxu xUpj{ sbw[ m[il imlaieAa .
ibnu sbw{ sBu jgu bxurana ibrTa jnmu gvaieAa .
A;imRtu e[k] sbwu h{ nank gurmuiK paieAa .
‐ SGGSji 644
Through the Shabad Naam blossoms within
and through shabad we embrace the Naam;
Without the (awareness of) Shabad, the whole world lives as insane, and
the earth life is lost in vain. The Shabad alone is Ambrosial Nectar;
Says Nanak, as Gurmukh obtain it.
‐ SGGSji 644
We use names of God for the purpose of jap and simran. We use name as
‘Guru Mantra’ also.
When the purpose of a name ,a form of Naam in the physical world, is
served by arranging a meeting with Sat Saroop (the truth )within there is no
need for any name. Then we have Naam – our origin.
We then see him existing every where and in everything.
j[ta kIta t[ta naxu . ivNu nav{ nahI k] Taxu .
‐ SGGS 4
The created universe is the manifestation of the Naam.
Without the Naam, there is no place at all.
‐ SGGS 4

10.
We only have to ACCEPT and SEE and keep SEEING and the law of HIS
Nadar (grace) comes in operation to make us actually SEE and FEEL the
oneness all around.We feel one with everything.
Guru’s words are our ever guides. We keep coming across them in SGGSji.
Here are some :
gurmtI Gio canNa sbiw iml{ hir naxu .2.
‐ SGGS 30
Through the Guru's Teachings, the heart is illuminated.
Through the Shabad, the Naam Lord is received. || 2 ||
‐ SGGS 30
nav{ A;wir hxu vsa: naxu vs{ min Aaie .5.
‐ SGGS 55
I attempt to dwell deep within the Naam;
And the Naam comes to dwell within the mind. || 5 ||
‐ SGGS 55
vd{ Baig naxu paeIA{ gurmit sbiw suhaeI .
‐ SGGS 69
By great good fortune, the Naam is obtained. Following the Guru's
Teachings, through the Shabad, you shall be exalted.
‐ SGGS 69
sbiw gurU Bv sagru trIA{ iet xut e[k] jaN{ .
ichnu vrnu nhI CaieAa maieAa nank sbwu pCaN{ .
‐SGGS 944
The Shabad is the Guru, to carry you across the terrifying world‐ocean.
Know the One Lord alone, here and hereafter. He has no form or color,
shadow or illusion; O Nanak, this is realized through the Shabad.
‐SGGS 944

11.
ijxu l]ha tirX s;ig kaso lig sbiw gurU hir pav{g] .2.
‐SGGS 1309
As iron is carried across if it is attached to wood, one who is attached to the
Word of the Guru's Shabad finds the Lord.
‐SGGS 1309
sbiw iml{ s] imil rh{ ijs nxu Aap[ le[ imlaie .
‐SGGS 27
Merging in the Shabad is to merge with the Lord,
HE Himself arranges the merger
‐SGGS 27
maJ mhla 3 .
xutpit prlxu sbw[ h]v{ . sbw[ hI iPir Xpit h]v{ .
gurmuiK vrt{ sBu Aap[ sca gurmuiK xupaie smaviNAa .1.
hxu varI jIxu varI guru pUra m;in vsaviNAa .
gur t[ sait Bgit kr[ iwnu ratI guN kih guNI smaviNAa .1.
rhaxu .
gurmuiK WrtI gurmuiK paNI . gurmuiK pvNu b{s;tru K[l{ ivdaNI .
s] ingura j] mir mir j;m{ ingur[ AavN javiNAa .2.
itin krt{ ieku K[lu rcaieAa . kaieAa srIr{ ivic sBu ikCu paieAa .
sbiw B[iw k]eI mhlu pae[ mhl[ mhil bulaviNAa .3.

12.
sca sahu sc[ vNjar[ . scu vN;jih gur h[it Apar[ .
scu ivhaJih scu kmavih sc] scu kmaviNAa .4.
ibnu rasI k] vTu ikxu pae[ . mnmuK BUl[ l]k sbae[ .
ibnu rasI sB KalI cl[ KalI jaie wuKu paviNAa .5.
ieik scu vN;jih gur sbiw ipAar[ . Aaip trih sgl[ kul tar[ .
Aae[ s[ prvaNu h]e[ imil pRItm suKu paviNAa .6.
A;tir vstu mUza bahru Bal[ . mnmuK A;W[ iPrih b[tal[ .
ijT{ vTu h]v{ itThu k]ie n pav{ mnmuK Brim BulaviNAa .7.
Aap[ w[v{ sbiw bulae[ . mhlI mhil shj suKu pae[ .
nank naim iml{ vidAaeI Aap[ suiN suiN iWAaviNAa .
‐SGGS 117
MAAJH, THIRD MEHL:
Creation and destruction happen through the Word of the Shabad.
Through the Shabad, creation happens again.
The Gurmukh knows that the True Lord is all‐pervading.
The Gurmukh understands creation and merger. || 1 ||
I am a sacrifice, my soul is a sacrifice, to those
who enshrine the Perfect Guru within their minds.
From the Guru comes peace and tranquility;
worship Him with devotion, day and night.
Chanting His Glorious Praises, merge into the Glorious Lord.
|| 1 || Pause ||
The Gurmukh ( who acts on Guru’s wisdom)sees the Lord on the earth,
and the Gurmukh sees Him in the water.
The Gurmukh sees Him in wind and fire;
such is the wonder of His Play.
One who has no Guru, dies over and over again, only to be re‐born.

13.
One who has no Guru continues coming and going in reincarnation. || 2 ||
The One Creator has set this play in motion.
In the frame of the human body, He has placed all things.
Those few who are pierced through by the Word of the Shabad,
obtain the Mansion of the Lord's Presence.
He calls them into His Wondrous Palace. || 3 ||
True is the Banker, and true are His traders.
They purchase Truth, with infinite love for the Guru.
They deal in Truth, and they practice Truth.
They earn Truth, and only Truth. || 4 ||
Without investment capital, how can anyone acquire merchandise?
The self‐willed manmukhs (who act on minds dictates) have all gone astray.
Without true wealth, everyone goes empty‐handed;
going empty‐handed, they suffer in pain. || 5 ||
Some deal in Truth, through love of the Guru's Shabad.
They save themselves, and save all their ancestors as well.
Very auspicious is the coming of those who meet their Beloved
and find peace. || 6 ||
Deep within the self is the secret, but the fool looks for it outside.
The blind self‐willed manmukhs wander around like demons;
but where the secret is, there, they do not find it.
The manmukhs are deluded by doubt. || 7 ||
He Himself calls us, and bestows the Word of the Shabad.
The soul‐bride finds intuitive peace and poise
in the Mansion of the Lord's Presence.
Says Nanak, she obtains the glorious greatness of the Naam;
she hears it again and again, and she meditates on it. ||
‐SGGS 117

14.
Ekongkar
Worship , seeing Him ever-present ( within and about).
SGGS 1173
Hearing the Anhad Shabad
The Anhad Shabad is not a physical sound as such the hearing of it is
through consciousness when it is finely attuned.When there are gross
feelings like fear , anxiety ,anger within us the acess to the Anhad Shabad is
clouded. This is the reason it is heard by devouts who wake up during Amri
Vela (ambrosial hour) early morning for simran and recite gurbani during
day time. In them well up the feelings of love ,devotion , helpfulness ,
cooperation , peace , confidence , trust and tremendous positivity as they
continue the simran. We within us have acess to both. It is our daily choices
that determine what type of feelings and behavior is dominant.When love
and peace dominates the surt is finely attuned.
Simply shift surt inward and place awareness at the point on the upper palate
of the mouth where roughly the breath also strikes , the Anhad Shabad
would begin to be heard.
Hearing of Anhad Shabad and feeling of HIS presence go together.

15.
Shree Guru Granth Sahebji
Inside Golden Temple , Amritsar, India
gurmit singh
gurmit.mail@gmail.com
(This ebook can be shared freely .)