Abstract
Shabad-Guru : Idea and Institution
Dr Jodh Singh,
PunjabiUniversity, Patiala
One could easily say that in all mystical and esoteric religions and religious cults at any rate especially in India, one finds the guru playing a very important and significant role ; indeed no religious and spiritual pursuit seems to be conceivable without a guru. There is no doubt that Guru Nanak inherited the totality of this tradition, and in his interpretation of doctrine one finds elements from the entire Indian spirituo-philosophical heritage. However, his interpretation of these elements imparts to his ideology an altogether new body and soul. In the first place there are utterances of his which show that the Guru was none other than God Himself, a point which is made not only by Guru Nanak but by Guru Arjan Dev and Guru Gobind Singh as well. Whatever may be said of the nine successive Gurus in whose case the predecessor Gurus and their words may be collectively called the Guru, one may not have any doubt that in Guru Nanak's case God Himself was the one and only Guru. Then there are other utterances of Guru Nanak which indicate that it was not only God Himself but the Voice of God as revealed to a perceptive soul, which was also the Guru. However, at places it is clearly denoted that the Guru was to be equated with the Word or the Truth of God.
But whatever the interpretation, the fact remains that he wanted to give these interpretations a socially institutionalized form. For him first, God is the Guru and Guru Nanak had not only heard his Voice but had also listened to and followed His Word which was the Truth. Therefore naturally he could claim to be a Guru himself; indeed guruship had descended on him as God's grace. Here was thus a clear case of spiritual succession. Secondly, as a corollary of the above, he could legitimately select and nominate one to succeed him as Guru since he had transmitted to him, his shabad or word which were but the Voice and Word of God. Guru Angad Dev was selected to further this institution of Guruship.
Sabad being a key term of Sikh-ethos, it bears a deeply esoteric meaning, with multiple shades of signification. Literally shabda (Skt) is sound and its applied meaning is Word or holy word. The Word (Logos, Kalam) in other religious systems too bears a mystical meaning. In Sikh religious thought shabda or shabad as pronounced popularly has an especial significance. It is not used only as noun sound, gosti and guruupadesa, Brahm sect, dharma, message and many other allied meanings have been attributed to this term. As the hymns of Namdev and Surdas are famous by the names of abhanga and Vishupadas respectively, the hymns of Guru Granth Sahib are called sabads. The word sabad has a subtle meaning also which refers to the mental world. Sabad in the form of expression of individuality may be understood as parashbda or paravak-pure consciousness, pasyanti-shabda, the subtle ideas which only consciouness directly sees or perceives, madhyama shabda-the midway sound between the ideal form of speech and the articulate sound form of speech, the Vaikhari Shabda- the voice coming out through the co-operative effort of the vocal organs. At the matrika stage the para shabda is represented through phonetic constituents of Vaikhari Shabda in the forms of letters. In Sikhism this Para Shabda of the Gurus and the Bhaktas made visual in the form of Guru Granth Sahib is accepted as Guru and recitation and deeper contemplation upon its hymns are deemed carrying the devotee to the regions of super-consciousness or Parashabad-Brahm.
Contemplating upon the role of Guru and considering him as central to the virtues of contentment dharma, knowledge charity and meditation Guru Nanak says that the 'Guru is part and parcel of life because he is the tree of contentment which flowers in faith and gives fruits of wisdom. Watered by the Lord's love, this tree remains ever green and its fruits ripen through deeds and meditation. Those who taste these fruits are glorious and this tree (Guru) is the Lord's gift' - Nanak guru santokhu rukhu dharamu phulu phal gianu. rasa rasia haria sada pakai karami dhianu. pati ke sada khada lahai dana kai sir danu (GGS,147