VAR, a verse form in Punjabi popular in folklore as well as in refined poetry. In the old bardic tradition of the Punjab, var meant the poem itself with its typical theme as also the form in which it was cast. The earliest vars were ballads of battles and dynastic feuds, of issues of honour fought at the point of the sword and of romantic love. The Gurus employed this form for spiritual themes. The var in Punjabi has since acquired a predominantly Sikh character, though the content subsequently changed from spiritual to heroic.
ADI SAKHIAN (adi = first; sakhian, plural of sakhi = anecdotes, stories, discourses, parables) is one of the early compilations but not the first of the extant janam sakhi traditions to evolve. The manuscript, dated 1758 Bk/ AD 1701, and copied by Shambhu Nath Brahman was first located by Dr Mohan Singh Diwana. While teaching at Panjab University, Lahore, prior to the partition of India in 1947, Mohan Singh Diwana discovered in the University`s library a janam sakhi manuscript which differed from other extant Janam sakhis and bore an earlier date. Dr Diwana believed it to be a version of the earliest of all janam sakhi traditions and bestowed on it the name Adi Sakhian.
ANAHATASABDA figures variously in the Guru Granth Sahib as anahadasabad, anahadatura, anahadajhunkara, anahadabain, anahatanada, anahadabani and anahadadhumand in the Dasam Granth as anahadabani and anahadabaja. The word anahata is from the Sanskrit language. It occurs in Pali and Prakrit texts as well. In the Sanskrit original, it implies unstruck; it stands for pure or immaculate in Pali and for eternal in the Prakrit. The suffix words like sabad or sabda, tura, jhunkara, bani and dhuni stand for word, rhythm, sound or speech. Thus, anahatasabda would mean the unstruck or pure or eternal sound. In a theistic system, anahatasabda would signify an eternal voice symbolizing the reality of God.
APOCRYPHAL COMPOSITIONS, known in Sikh vocabulary as kachchi bani (unripe, rejected texts) or vadhu bani (superfluous texts) are those writings, mostly in verse but prose not excluded,which have been attributed to the Gurus, but which were not incorporated in the Guru Granth Sahib at the time of its compilation in 1603-04. Since the Sikh Scripture was compiled by one of the Gurus and the text as approved by him has come down to us intact, compositions not included therein must be reckoned as extratextual and spurious. Moreover, the contents of the Guru Granth Sahib have been so arranged and numbered as to leave absolutely no scope for any extraction or interpolation.