Gurbani is a deep ocean of divinity. The subject of Gurbani pronunciation is one of the most complex topics to discuss. It is undeniable that learning Sikhi is a lifelong process; no one can claim to be the best at reciting Gurbani over others. All we can do is our best. As a Sikh progresses in Sikhi, their understanding and views on certain aspects may change. This evolution is natural in the path of Sikhi, as learning never stops throughout one’s life.
Although the message of Akaal Purakh, as dictated by Guru Sahib, is written in Gurmukhi script in Sri Guru Granth Sahib Ji, multiple languages were used by Guru Sahib to convey the message effectively to the general public (lokai). Due to the presence of various languages in Sri Guru Granth Sahib Ji, it becomes essential to learn about those languages. It is well-known that Sri Guru Gobind Singh Ji was a master of several languages, including Brij, Sanskrit, Farsi, and others. If learning multiple languages is not feasible, at the very least, one should strive to learn the correct pronunciation of the words used in Gurbani, which are written in Gurmukhi script.
Awareness about proper pronunciation in the Sikh Panth is growing day by day, which is a positive sign. However, some individuals, either intentionally or unintentionally, hold onto the mistaken belief that Gurbani should be read exactly as it is written, without considering its native pronunciation or proper grammatical structure. This approach is akin to reading Gurbani like a cassette player, without truly understanding its depth and correctness.
Reading Gurbani without proper pronunciation can alter the meaning. One must learn the correct recitation from Gurmat literature or from knowledgeable Sikhs who are well-versed in Gurbani pronunciation. The challenge lies in determining who is correct and whom to follow. The best approach is to learn from Gurbani itself and trust that Guru Sahib will provide guidance, either through an inner realization (Furna) or through another Sikh.
However, since having complete faith in Guru Sahib is uncommon, most individuals seek guidance from other Sikhs. The issue arises when people blindly follow a specific group without evaluating whether their teachings align with Gurbani. Instead of adhering to one rigid viewpoint, it is important to analyze different perspectives and ensure that they align with the teachings of Gurbani.
The belief that Gurbani should be read exactly as written, without considering pronunciation rules, is incorrect. Several examples from Gurbani itself prove that proper pronunciation must be followed:
เฉด is pronounced as เจเฉฑเจ เจเจ เฉฐเจเจพเจฐ because it is the correct pronunciation. Although it is written as เฉด, we do not read it as เจเฉฑเจ เจ or เจเฉฑเจ เจเฉเจพ, as that would be incorrect.
For เจฎเจนเจฒเจพ เฉง, เจฎเจนเจฒเจพ เฉจ, เจฎเจนเจฒเจพ เฉฉ, เฉช, เฉซ, we read it as เจฎเจนเจฒเจพ เจชเจนเจฟเจฒเจพ, เจฆเฉเจเจพ, เจคเฉเจเจพ, เจเฉเจฅเจพ, เจชเฉฐเจเจตเจพ because this is the correct pronunciation. Reading it as เจฎเจนเจฒเจพ เจเฉฑเจ, เจฎเจนเจฒเจพ เจฆเฉ, เจฎเจนเจฒเจพ เจคเจฟเฉฐเจจ, เจฎเจนเจฒเจพ เจเจพเจฐ, เจฎเจนเจฒเจพ เจชเฉฐเจ would be incorrect.
In some places in Gurbani, โเจฎ :โ is an abbreviated form of โเจฎเจนเจฒเจพ.โ For เจฎ:เฉง, เจฎ:เฉจ, เจฎ:เฉฉ, we pronounce it as เจฎเจนเจฒเจพ เจชเจนเจฟเจฒเจพ, เจฆเฉเจเจพ, เจคเฉเจเจพ. Reading it as เจฎเฉฐเจฎเจพ เจเฉฑเจ, เจฎเฉฐเจฎเจพ เจฆเฉ, เจฎเฉฐเจฎเจพ เจคเจฟเฉฐเจจ is incorrect.
Adhak and its Application: While Guru Granth Sahib does not explicitly write adhak, individuals who claim we should read Gurbani only as written still apply adhak to many words for correct pronunciation, contradicting their own rule.
For example, “เจฎเฉเจธเจฒเจพ” is read as “เจฎเฉเจธเฉฑเจฒเจพ,” “เจฒเจ” as “เจฒเฉฑเจ,” and “เจเจฒเฉ” as “เจเฉฑเจฒเฉเจ” with adhak.
Visarga (:) Marks: Those who insist that Gurbani should be read exactly as written are requested to explain how they would pronounce the following words:
เจฆเฉเจฐเจฟเฉเฉฐเจคเจฃ :, เจธเฉฐเจชเฉเจฐเจฃ :, เจฐเฉฐเจเจฃ :
According to their logic, the pronunciation should be โเจฆเฉเจฐเจฟเฉเฉฐเจคเจฃ เจฆเฉ เจฌเจฟเฉฐเจฆเฉเจเจ,โ โเจธเฉฐเจชเฉเจฐเจฃ เจฆเฉ เจฌเจฟเฉฐเจฆเฉเจเจ,โ โเจฐเฉฐเจเจฃ เจฆเฉ เจฌเจฟเฉฐเจฆเฉเจเจ.โ
However, in Sanskrit, these visarga (:) marks are pronounced as a soft โhโ sound. Even those who insist on reading Gurbani exactly as written actually pronounce these words as โเจฆเฉเจฐเจฟเฉเฉฐเจคเจฃเจนเจฟ, เจธเฉฐเจชเฉเจฐเจฃเจนเจฟ, เจฐเฉฐเจเจฃเจนเจฟ,โ rather than saying โtwo dots.โ
A key observation in the above examples is how the numeric เฉง is pronounced differently depending on the context. In one instance, it is read as เจเฉฑเจ, while in another, it is pronounced as เจชเจนเจฟเจฒเจพ. These variations are universally accepted across the Sikh Panth, including by those who advocate the ‘read only as written’ approach.
To those who insist that Gurbani should be read exactly as written, a humble request is made to explain how they would pronounce the following words:
เจจเจฐเจ, เจจเจฐเจเฉ, เจจเจฐเจเจฟ
Such individuals will pronounce all three forms simply asย โเจจเจฐเจโ (narak). However, according to their own rigid rule, the form withย aunkar (เฉ)ย should be pronouncedย โเจจเจฐเจเฉโ (narako), and the form withย sihari (เจฟ)ย should be pronouncedย โเจจเจฐเจเฉโ (narke).
Why do these individuals, who claim to read Gurbani exactly as written, conveniently ignore aunkar and sihari when pronouncing words? If asked about this, they will reply thatย the final aunkar and sihari indicate grammatical meaning, not pronunciation.
It is surprising that they understand and follow this rule, but refuse to acknowledge or apply other grammatical principles. If Gurbani must be read exactly as written, then why do they drop the final aunkar and sihari in pronunciation?
Their own argument proves that just as the finalย aunkarย andย sihariย are not meant for pronunciation according to Gurbani grammar, similarly, other grammatical rules, including the use ofย bindi, tippee, and adhak,ย must also be applied to achieve accurate pronunciation.
Those who insist that the words in Gurbani must be read exactly as they are written should explain how they would pronounce words that containย two vowel marks (matras). For example:
เจธเฉเฉเจนเจพเจเจฃเจฟ, เจเฉเฉเจเจจเฉ, เจธเฉเฉเจนเฉเจฒเจพ, เจเฉเฉเจฌเจฟเฉฐเจฆ, เจฒเฉเฉเจญเจพเจจเฉ
In these words, the first letter has bothย aunkar (เฉ)ย andย hora (เฉ). How will these individuals pronounce both marks simultaneously?
If they pronounceย aunkar, thenย horaย will not be pronounced, and if they pronounceย hora, thenย aunkarย will be left out. This means theyย must omitย one of the vowel marks, which contradicts their own rule of reading Gurbani exactly as written.
To decide which vowel mark should be pronounced and which should be omitted, they must followย some grammatical ruleย for guidance.
The above examples prove that the ‘read only as written’ approach does not hold true for Gurbani recitation. Proper Gurbani Santhiya (pronunciation training) and grammar must be learned with dedicated practice. If we eliminate the flawed policy of reading Gurbani exactly as written, we will become better readers and convey the true meanings of Gurbani effectively.
Gurbani is Dhur Ki Bani or Khasam Ki Bani. What is required from us is complete dedication and surrender before Guru Sahib. When this happens, Guru Sahib showers His mercy upon us.
เจเจฐเจจ เจธเจฐเจจเจฟ เจเฉเจฐ เจเจ เจชเฉเจเจกเจพ เจเจพเจ เจเจฒ
เจธเจคเจฟเจเฉเจฐ เจเฉเจเจฟ เจชเฉเจเจกเจพ เจเจเฉ เจนเฉเจ เจฒเฉเจค เจนเฉ เฅฅ
(Vaar Bhai Sahib Bhai Gurdaas Ji)
To further disprove the myth of reading only as written, we can observe examples from worldly languages and scripts:
If proper pronunciation is necessary for worldly languages, it is even more crucial for Gurbani, which originates from Sachkhand.
If Gurbani is recited with correct bishraams (pauses) and nasal sounds, it becomes much easier for the listener to understand. Simply reading Gurbani as it is written is not shudh paath. The purpose of Santhiya is to ensure proper pronunciation, which is why it exists in the first place.
Sant Gurbachan Singh Ji Bhindranwale, in his book โGurbani Paath Darshanโ, provides guidance on correct pronunciation and bishraams. For example, in Siri Jap Ji Sahib:
เจคเฉเจฐเจฅเจฟ เจจเจพเจตเจพ เจเฉ เจคเจฟเจธเฉ เจญเจพเจตเจพ เจตเจฟเจฃเฉ เจญเจพเจฃเฉ เจเจฟ เจจเจพเจ เจเจฐเฉ เฅฅ
Sant Ji instructs that the word โเจจเจพเจตเจพโ should be pronounced with a half haaha under the nanna, as it refers to doing ishnaan.
Similarly, in Siri Sohila Sahib:
เจ
เฉฐเจคเจฐเจเจพเจฎเฉ เจชเฉเจฐเจ เจฌเจฟเจงเจพเจคเฉ เจธเจฐเจงเจพ เจฎเจจ เจเฉ เจชเฉเจฐเฉ เฅฅ
เจจเจพเจจเจ เจฆเจพเจธเฉ เจเจนเฉ เจธเฉเจเฉ เจฎเจพเจเฉ เจฎเฉ เจเจ เจเจฐเจฟ เจธเฉฐเจคเจจ เจเฉ เจงเฉเจฐเฉ เฅฅเฉชเฅฅเฉซเฅฅ
The word โเจฎเจพเจเฉโ means to beg and should have a bindi on the kanna to ensure proper pronunciation.
Bhai Sahib Randhir Singh Ji, in his book โGurbani diyaan Laga Matra dee Vilakhantaโ, also emphasized the importance of nasal sounds where necessary.
Correct pronunciation of Gurbani is not just an academic exercise; it is an act of devotion and respect. Mispronunciation can change meanings, leading to misunderstandings. Correct pronunciation is only possible when one understands the true meaning of the words and follows the grammatical rules properly.
Therefore, the correct pronunciation is dependent on understanding the meaning, and understanding the meaning depends on following the correct pronunciation. By learning Gurbani Santhiya and Grammar, we ensure that the divine message of Guru Sahib is conveyed accurately and with reverence. The path to proper recitation requires dedication, but the rewards are immense.
