Mahalla in Sri Guru Granth Sahib, as we all know, is the seal of authorship of Gurus. Thus, Mahalla is of esteem significance. Sri Guru Arjan Dev ji, while editing Sri Guru Granth Sahib, mentioned Ghar alongside Mahalla. Most often, Ghar is mentioned just after Mahalla like ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ਘਰੁ ੨ (SGGS 544). At times, Ghar is mentioned even before Mahalla like ਤਿਲੰਗ ਘਰੁ ੨ ਮਹਲਾ ੫ (SGGS 723). This indicates that Ghar is a concept of great significance vis-à-vis Sri Guru Granth Sahib.
The Gurbani enshrined in Sri Guru Granth Sahib is of esteem significance. Therefore, Gurbani has been suitably preserved in Sri Guru Granth Sahib. In the written form, sentences (tuks) and stanzas (pade) in sabads, chhants, vaars and banis have been numbered, so as to protect and preserve their originality.
Like numerical preservation of Gurbani, by systematic usage of digits in the written form of Gurbani, there is a unique concept of preservation of originality in reading of Gurbani in Sri Guru Granth Sahib. This concept is the concept of Ghar in Sri Guru Granth Sahib. And thereby, following the concept of Ghar, we can read Gurbani as originally ordained by Guru Sahib!
As we read Gurbani according to the concept of Ghar, so do we sing Gurbani according to the concept of Ghar. Thus, Ghar likewise provides preservation of reading as well as singing each and every tuk of Gurbani in its originality i.e. as rendered by Guru Sahib, wherein the instructions of Ghar, as applied to reading of Gurbani, are implemented. Thus, Ghar is an instruction of systematic reading and singing of tuks and pade of Gurbani.
These instructions have been passed on to us, by Guru Sahib, in the form of headings of ‘Ghar’ in Sri Guru Granth Sahib.
Thus, the concept of Ghar is based on the instructions of Guru Sahib through ‘Ghar’ enshrined in Gurbani to read and sing Gurbani in accordance with concept of Ghar.
To establish the concept of Ghar, all that was required was to closely follow the structure and implications of sabads and chhants upon which Ghar has been duly mentioned by Guru Sahib. On comparison of all pade of sabads and chhants of the same Ghar, characteristic similarities can be identified. By closely following the systematic similarities among sabads of one type of Ghar and its unique contrast from the sabads of other types of Ghar, a concept of Ghar has been established by long drawn close monitoring of Ghar of all sabads and chhants of Sri Guru Granth Sahib. Thus, concept of Ghar is based on interpretation of Ghar enshrined by Guru Sahib in Sri Guru Granth Sahib.
Every shabad (word) in the tuks (sentences) of Gurbani carries deep spiritual relevance and unique significance. Each word, individually or in combination with other words imparts unique spiritual message. However, we contemplate tuks of Gurbani in our own way(s), we group certain words together as we deem to comprehend and perceive Gurbani. The combination of words in sentences of Gurbani, if altered, while reading of sentences of Gurbani, seriously impacts the intended eternal message of Gurbani. To render the readers of Gurbani immune to such follies, the concept of Ghar has been enshrined by Guru Sahib to guide us to read tuks of Gurbani in a systematic way. Guru Sahib made this instruction amply clear by prominently mentioning Ghar of sabads and chhants in as many as 398 headings pertaining to Ghar within Sri Guru Granth Sahib.
To understand the concept of Ghar, contemplating on meanings of Gurbani, is a prerequisite. And when we understand the meaning of tuks of Gurbani, we happen to detect certain sections of tuks in Gurbani. Detection of these sections indeed helps us to establish Ghar of each sabad and /or Chhant in Sri Guru Granth Sahib. Whence we understand the concept of Ghar, then, such sections in each tuk are decided not according to our free will, rather, according to the uniform concept of Ghar, thereby ruling out all possible variations in reading and interpretation of Gurbani among individuals.
The significant difference between the sections of tuks and ghars of tuks is that former is as per one’s own thought/reach/comprehension of Gurbani, whereas, the latter is standardized formulation of sections (ghars) of each tuk of Gurbani of Sri Guru Granth Sahib, with uniformity for one and all to read (and sing) Gurbani uniformly – the way Guru Sahib asks us to, by way of Ghar. Whence sections of tuks are formulated according to the concept of Ghar, then the ‘sections’ of tuks get transformed into ‘ghars’ of tuk, thereby leading to establishment of Ghar of sabad and/or chhant.
To understand the sections within a tuk of Gurbani, let’s undertake a tuk, e.g.;
ਆਪੇ ਪੂਰਾ ਕਰੇ ਸੁ ਹੋਇ ॥ (SGGS 843)
The tuk can possibly be read in the following ways;
One section of the entire tuk: ‘ਆਪੇ ਪੂਰਾ ਕਰੇ ਸੁ ਹੋਇ’
Two sections of the tuk : ‘ਆਪੇ ਪੂਰਾ ਕਰੇ, ਸੁ ਹੋਇ’
Three sections of the tuk : ‘ਆਪੇ, ਪੂਰਾ ਕਰੇ, ਸੁ ਹੋਇ’
Four sections of the tuk : ‘ਆਪੇ, ਪੂਰਾ ਕਰੇ, ਸੁ, ਹੋਇ’
Therefore, the above tuk can be read in any of the above four ways i.e. with one, two, three or four sections of the tuk. Now, to determine the right way to read this tuk, we need to seek guidance from Guru Sahib. And not just this tuk, in fact, to read each and every tuk in Sri Guru Granth Sahib, we need to follow the directives of Guru Sahib. Guru Sahib has provided concept of Ghar, along with Gurbani, in Sri Guru Granth Sahib.
The concept of Ghar asserts that there is only one way of reading the above tuk and, not just this tuk, in fact, there is, only one unique way, to read each and every tuk of Sri Guru Granth Sahib. And that unique way is determined by the Ghar enshrined in Sri Guru Granth Sahib.
The above tuk, in fact, is the first tuk of Chhetuke pada in Ghar 10 i.e. ten ghars in a pada of six tuks, that in accordance with concept of Ghar, are in the form of 1+1+2+2+2+2 i.e. one ghar in first two tuks and two ghars in remaining four tuks. Being the first tuk of this pada, there has to be only one ghar in this tuk. Now, this settles the issue! And that also establishes the significance of Ghar for reading and singing each tuk of a sabad or chhant and, thereby, brings about uniformity in doing so.
Thus, the above tuk, according to concept of Ghar, enshrined in Sri Guru Granth Sahib, shall comprise of only one ghar, thus, shall be read /sung in one go, as under;
1ਆਪੇ ਪੂਰਾ ਕਰੇ ਸੁ ਹੋਇ
When the number of sections of a tuk are established according to the concept of Ghar, the sections, thenceforth, get transformed into ghars of tuk!
There are explicit directives in Sri Guru Granth Sahib as titles on sabads that indicate Ghar of sabads/chhants under these titles and those that follow such titles. The concept of Ghar is based on these directives enshrined in Sri Guru Granth Sahib. Therefore, the concept of Ghar is the concept of interpretation of the headings of Ghar, as enshrined in Sri Guru Granth Sahib.
The concept of Ghar guides us to divide each tuk of Gurbani into appropriate sections. Once we do that, our reading of Gurbani, that earlier used to be variable, as influenced by varied comprehension of Gurbani, with variance of regional and cultural influences, would be rendered into one, uniform, same way – the way Guru Sahib ordained us to!
Guru Sahib has inscribed in the indicative/instructive headings related to Ghar in Gurbani upon various sabads/chhants. Whence we comprehend the concept of Ghar, we learn the method of interpretation of these headings of Ghar in Sri Guru Granth Sahib. Thus, Ghar in Sri Guru Granth Sahib guides us whether we read each tuk of Ghar in Sri Guru Granth Sahib as a whole or read it in two parts or may be more. And whence we do that, we experience the wholesome blissful enjoyment of reading Gurbani, knowing, we now do it in the way ordained by Guru Sahib!
Whenever we are uncertain about the number of sections of the tuk, it is only the Ghar of Gurbani that would finally determine and establish the exact number of sections of the tuk that should be read out in each tuk of Gurbani. In case of sabads, there are a maximum of eight sections in a tuk, whereas in case of chhants, there are a maximum of three sections in a tuk.
In a tuk, a ghar could be of just one word or two words or may be more. A ghar could be of half the tuk or even the entire tuk.
For the sake of easy understanding and identification of concept of Ghar, ghars in tuks have been earmarked in superscript as 1, 2, 3 etc.
The examples of ghars of varied sizes are as under:
A ghar comprising of entire tuk;
1ਕਰਿ ਬੰਦੇ ਤੂ ਬੰਦਗੀ ਜਿਚਰੁ ਘਟ ਮਹਿ ਸਾਹੁ॥ (SGGS 724)
Two ghars in a tuk;
1ਹਮ ਭੀਖਕ ਭੇਖਾਰੀ ਤੇਰੇ 2ਤੂ ਨਿਜਪਤਿ ਹੈ ਦਾਤਾ॥ (SGGS 666)
Three ghars in a tuk;
1ਜਹ ਹਰਿ ਸਿਮਰਨੁ ਭਇਆ 2ਤਹ ਉਪਾਧਿ ਗਤੁ ਕੀਨੀ 3ਵਡਭਾਗੀ ਹਰਿ ਜਪਨਾ॥ (SGGS 670)
Four ghars in a tuk;
1ਊਚਨ ਊਚਾ 2ਬੀਚੁ ਨ ਖੀਚਾ 3ਹਉ ਤੇਰਾ 4ਤੂੰ ਮੋਰਾ॥ (SGGS 821)
After mention of Ghar in a heading of sabad or Chhant, all the following sabads or Chhants, after such mention in the heading, continue to be in the same Ghar, till the mention of another Ghar in heading, except in case of Ghar 1 and Ghar 2, which can alter unannounced. This system is similar to that of a bani in Sri Guru Granth Sahib, wherein, all sabads, pade, chhants that follow after mention of a bani, in a heading, are deemed to be part of such bani.
All pade of a sabad or of a chhant are always in the same Ghar.
The concept of Ghar has also clarified the significance and purpose of Rahao pada. The Rahao pada is that pada of a sabad, whose Ghar is at variance from that of other pade of sabad, of which Rahao pada is a part.
There are four significant directives about Ghar in Sri Guru Granth Sahib. They are as under;
1. ਏਕ ਸੁਆਨ ਕੈ ਘਰਿ ਗਾਵਣਾ
- ਪਹਰਿਆ ਕੈ ਘਰਿ ਗਾਵਣਾ
- ਰਹੋਏ ਕੇ ਛੰਤ ਕੇ ਘਰਿ
- ਯਾਨੜੀਏ ਕੈ ਘਰਿ ਗਾਵਣਾ
These directives are highly significant vis-à-vis the concept of Ghar in Sri Guru Granth Sahib and have been elaborated in detail in this book.
The stamp of ‘Nanak’ whenever mentioned in any tuk, is a ghar either by itself or in association with adjacent words.
There is difference between Ghar and ghar, as well. Ghar (with capital G) is the concept of Ghar, whereas a ghar (with small g) implies number of ghars in a tuk or a pada.
As there are various sub-types of Raag, there are also various sub-types of Ghar. Whereas the sub-type of raag is determined by the very mention in the heading of raag e.g. Gauri Guareri etc., the sub-types of Ghar are based on the number of tuks in pade as well as number of ghars in each tuk. For example, there are four sub-types of Ghar 3, five sub-types of Ghar 4, eleven sub-types of Ghar 5 and twelve sub-types of Ghar 6 etc.
There are two significant terms coined in this book to differentially understand the Ghar of sabads. These terms are ‘ghars of tuk’ and ‘ghars of pada’. The purpose of this differentiation is that Ghar 1 and Ghar 2 are based on the ghars in each tuk whereas Ghar 3 onwards, Ghar of sabad is determined on the basis of ghars in each pada. When Ghar of sabad is determined on the basis of ghars in a tuk, such ghars are called ‘ghars of tuk’ and when Ghar is determined on the basis of sum of ghars in entire pada, such ghars are called ’ghars of pada’. In case of chhants, the unique combination (instead of total of) ghars of tuks and ghars of pade, determines the Ghar of chhants.
The concept of Ghar is applicable to the banis of bhagats as well. The examples of mention of Ghar on sabads by bhagats are as under;
ਗੂਜਰੀ ਸ੍ਰੀ ਨਾਮਦੇਵ ਜੀ ਕੇ ਪਦੇ ਘਰੁ ੧ (SGGS 525)
ਗੂਜਰੀ ਸ੍ਰੀ ਰਵਿਦਾਸ ਜੀ ਕੇ ਪਦੇ ਘਰੁ ੩ (SGGS 525)
ਗੂਜਰੀ ਸ੍ਰੀ ਤ੍ਰਿਲੋਚਨ ਜੀਉ ਕੇ ਪਦੇ ਘਰੁ ੧ (SGGS 525)
ਗੂਜਰੀ ਸ੍ਰੀ ਜੈਦੇਵ ਜੀਉ ਕਾ ਪਦਾ ਘਰੁ ੪ (SGGS 526)
Guru Arjan Dev ji has correlated the Ghar of sabad by Bhagat Beni ji with Pehre by Sri Guru Nanak ji. The Heading of sabad reads “ਸ੍ਰੀਰਾਗ ਬਾਣੀ ਭਗਤ ਬੇਣੀ ਜੀਉ ਕੀ ॥ਪਹਰਿਆ ਕੈ ਘਰਿ ਗਾਵਣਾ॥”
Thus, concept of Ghar is uniformly applicable to the entire Sri Guru Granth Sahib including each and every sabad, chhant, vaars and banis in Sri Guru Granth Sahib.
There is a mention of 17 types of Ghar of sabads and another eight types of Chhant Ghar in Sri Guru Granth Sahib.