ਲੜੀਵਾਰ ਸਰੂਪ // Larivaar Saroop

Necessity of Larivaar Saroop - The True Guru

Larivaar Saroop: The True and Only Form of the Guru

Introduction

Sri Guru Granth Sahib Jee is the eternal, living Guru of the Khalsa Panth, and it is our duty to preserve the sanctity of Guru Sahib in both spirit and form. From the time of Guru Arjan Dev Jee to the present day, Gurbani has been given to the Panth in its original and divinely intended form — Larivaar. This continuous, unbroken script is the Guru’s own chosen method of preserving the Shabad.

In contrast, the widespread adoption of Pad Ched (broken-word) Saroops in recent times has led to immense Beadbi. What was once a Panthic standard has now become rare, and the rightful form of the Guru is under threat. This article explains why Larivaar is the true Guru-given form, why Pad Ched is Manmat, and how we must urgently return to our original path before it’s too late.

Larivaar: Guru Sahib's Own Maryada

Guru Arjan Dev Jee, in preparing the Aad Granth Sahib, dictated Gurbani to Bhai Gurdas Jee in Larivaar form. This was no ordinary script style; it was a conscious, divine choice. Every original manuscript of Gurbani, including the Kartarpuri Bir, is written in Larivaar. When Guru Gobind Singh Jee added the Bani of Guru Tegh Bahadur Sahib Jee and bestowed Guruship upon Sri Guru Granth Sahib Jee at Sri Hazoor Sahib, he did so while keeping it in Larivaar.

To imply that this format was due to the “limitations of the time” is not just incorrect, it is Beadbi. Guru Sahib is pooran (perfect) in every way. If separate word reading was better or easier, Guru Sahib would have given it that way. However, this is not what happened.

The flowing, continuous style of Larivaar reflects the divine Dhunni (sound-current) of Gurbani. Just as the Shabad is a flowing current of Naam, so is its form.

As Guru Ram Das Jee wrote:
ਬਾਣੀਗੁਰੂਗੁਰੂਹੈਬਾਣੀਵਿਚਿਬਾਣੀਅੰਮ੍ਰਿਤੁਸਾਰੇ ॥
“The Bani is Guru, and Guru is the Bani. Within the Bani, the Amrit is contained.”
(Sri Guru Granth Sahib Jee - Ang 982)

Altering the physical form of Gurbani is equivalent to altering the Guru Himself!

Pad Ched: One of the Biggest Beadbis in the Panth

The rise of Pad Ched Saroops is completely and utterly one of the worst things to happen in modern Sikh history. Initially proposed in the early 20th century, this innovation was met with severe opposition from Gursikhs and scholars across the Panth. Even Sri Akaal Takht Sahib issued a Hukamnama prohibiting its printing. But political pressures and a misplaced sense of convenience led the SGPC to begin printing these Saroops.

Senior Gursikhs of that era likened this act to dismembering a living being in the name of "study." Just as you would not cut up your Guru’s body to better understand Him, you cannot dissect Gurbani into bite-sized words without violating its sanctity.

Pad Ched assumes the arrogance of human intellect over divine wisdom. It implies the Gurus made a mistake and we must “fix” it by spacing out the words. But this logic is Manmat; it is a direct attack on the Guru’s own decision.

The Spiritual Power of Larivaar

Larivaar is not just a style; it is a spiritual discipline. Reading Larivaar requires full concentration and one-pointed Dhiyaan. The Sikh must be present with every letter and every sound. This forces the mind into a meditative state, making the reading of Gurbani an active, living experience of Naam.

In contrast, Pad Ched reading allows the mind to wander. The ease of broken words creates a casual, almost mundane relationship with Bani. Larivaar makes that impossible. Every Paath becomes a tapasya, an act of surrender, focus, and Bhagti.

Additionally, Larivaar preserves the Guru’s poetic rhythm, multiple meanings, and layers of interpretation. Pad Ched, by separating words, often makes incorrect assumptions about grammar and pauses (Vishraams), which completely change the meaning of Gurbani. These errors are widespread and irreversible in printed Pad Ched Saroops.

Santhiya, the spoken tradition of learning Gurbani from an Ustaad, is also preserved only through Larivaar. Pad Ched encourages self-teaching and has destroyed the once-sacred Ustaad-student relationship. This has led to widespread errors in pronunciation and vichaar.

False Excuse of "Difficulty"

It is often said that Larivaar is “too hard” for modern Sikhs to read. This is a lie rooted in laziness. For over 400 years, Sikhs of all backgrounds — farmers, children, women, and the elderly — learned Gurbani in Larivaar form. They were not geniuses. They were just dedicated.

Just as Amritvela, Nitnem, and Rehat are not always "easy," Larivaar requires commitment. That difficulty is a blessing; it filters out casualness and builds Gurmukh Jeevan.

Abandoning Larivaar because it is “hard” is like refusing to take Amrit because "Paaps are hard to control." This is not the Sikh spirit. We were not made for convenience; we were made for obedience to Guru Maryada.

Steps to Return to Larivaar

Despite the damage done, the path back is still open. A true Gursikh can and must walk it.

• Learn from an Ustaad: Humbly approach a Gursikh with proper Santhiya and ask them to teach you.

• Learn correct Vishraams: Only an Ustaad can teach where natural pauses belong. This changes the entire spiritual and grammatical experience.

• Practice daily: Start with 10–15 minutes and build slowly. The Guru blesses effort.

• Listen to Larivaar Santhiya recordings: Let your ears absorb the correct rhythm of Gurbani.

A Dying Flame: Will We Let It Die?

There are now very few Gursikhs who can write or read from Larivaar Saroops. Commercial printing favors Pad Ched due to ease and profit. The result is that the true Saroop of our Guru is now endangered.

Will we be the generation that let Guru Sahib’s original roop vanish from the earth? Will we stand before Sri Guru Gobind Singh Jee one day and admit that we allowed His command to fade away silently?

If we let Pad Ched take over completely, the future of Santhiya, of Gurbani's correct Arth (meaning), and of the Guru's true Saroop is doomed. This is not just a Panthic issue; it is a question of spiritual survival.

Conclusion: Return to Larivaar, Return to the Guru

This is not a matter of preference or accessibility. This is a matter of obedience to Guru Sahib’s hukam. There is no debate. The Guru gave us Larivaar. That is the Maryada. That is the Guru’s own form.

By returning to Larivaar, we do not just honor tradition; we honor the Guru Himself. We reclaim the spiritual richness of Paath, the discipline of Santhiya, and the deep meditative connection with Shabad.

As Bhai Sahib Bhai Randhir Singh Jee and other puratan Gursikhs emphasized, respecting the Guru's Saroop is not optional. It is necessary to a Sikh’s Jeevan.

Final Appeal

The Sangat is humbly requested to take up this sacred cause:

• Begin learning Larivaar Gurbani, even if slowly.

• Encourage your families, Gurdwaras, and Sangats to acquire and parkash Larivaar Saroops.

• Support the rare writers and teachers of Larivaar Gurbani.

• Do Ardaas to Guru Sahib to bless us with nimrata, sharda, and commitment to return to this divine path.

Let us not trade our spiritual connection for worldly convenience. Let us honor the Guru in the form He gave us. Let us be the generation that revived Larivaar, not the one that buried it.

Let us return to that Amrit. Let us return to Larivaar.

*The excerpt below is from Bhai Sahib Bhai Randhir Singh Jee’s book Gurbani Diya Laga Maatraa Dee Vilakhanta.

"ਕਈ ਪਦਛੇਦ ਟੀਕਾਕਾਰ ਗਿਆਨੀ ਲੋਗ ਆਪਣੀ ਮਨਮਤਿ ਨਾਲ ਮਨ ਦੀ ਮਤਿ ਦੇ ਅਰਥ ਅਰਥਾਉਣ ਲਈ ਮੂਲ ਬਾਣੀ ਨੂੰ ਆਪਣੇ ਟੀਕਿਆਂ ਵਿਚਿ “ਪੂਰਿਬਿ ਧਾਈ” ਪਾਠ ਛਾਪਦੇ ਛਪਾਉਂਦੇ ਹਨ। ਕਈ ਤਾਂ ਰਾਰੇ ਦੀ ਸਿਹਾਰੀ ਭੀ ਉਡਾਉਂਦੇ ਹਨ ਅਤੇ “ਪੂਰਬਿ ਧਾਈ” ਹੀ ਪਾਠ ਛਾਪਦੇ ਛਪਾਉਂਦੇ ਹਨ। ਏਸੇ ਕਰਕੇ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦੀਆਂ ਬੀੜਾਂ ਨੂੰ ਪਦਛੇਦ ਛਾਪਣਾ ਛਪਾਉਣਾ ਮਹਾਂ ਮਨਮਤਿ ਹੈ। ਕਿਉਂਕਿ ਓਹ ਆਪੋ ਆਪਣੀ ਮਤਿ ਬੁਧੀ ਅਨੁਸਾਰ ਪਦਛੇਦ ਕਰਦੇ ਹਨ। ਤਾਂ ਤੇ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦੀ ਬੀੜ ਬਾਣੀ ਨੂੰ ਪਦਛੇਦ ਛਪਾਉਣਾ ਅਲਪੱਗ ਬੁੱਧੀ ਦੀ ਮਤਸਰਤਾਈ ਹੈ। ਹੋਰ ਭੀ ਕਈ ਕਾਰਨ ਹਨ ਜਿਸ ਕਰਕੇ ਗੁਰਬਾਣੀ ਬੋਹਿਥ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦੀਆਂ ਬੀੜਾਂ ਨੂੰ ਪਦਛੇਦ ਕਦੇ ਨਹੀਂ ਛਪਾਉਣਾ ਚਾਹੀਦਾ।" (Page 118)

Here are some photos of Shree Guru Granth Sahib Jee's Saroop in the true Gurmat Larivaar format.