VAK, from Sanskrit vaka (sounding, speaking ; a text, recitation or formula) or vakya (speech, saying, statement, declaration, a sentence or period), has a special connotation in the Sikh system. In Sikh terminology, Vak means the command or lesson read from the Guru Granth Sahib. Vak laina or hukam laina (obtaining or receiving the Guru`s word or command) is for the Sikhs tantamount to having a darshan or audience of the Guru Granth Sahib, ever present Guru for them. It is an act of seeking the counsel or instruction of the Guru who `speaks` through the vak or hymn recited aloud. Customarily, vak or hukam is recited in sangat by an officiant after the installation or opening of the Guru Granth Sahib in the morning and every time after ardas or supplicatory prayer is said at die end of the service.
VIDIA SAGAR GRANTH, lit. the book (granth) of the ocean (sagar) of wisdom {vidia), is the title given to a legendary literary corpus created at Anandpur under the patronage of Guru Gobind Singh. The volume, also known as Vidiasar Granth, Vidiadhar Granth and Samund Sagar Granth, was supposed to comprise the writings of die Guru as well as of the fifty-two poets and scholars he kept with him. As the tradition goes, it weighed nine maunds (approximately 320 kilograms) and got lost in the River Sarsa when Guru Gobind Singh and the Sikhs were crossing it after evacuating Anandpur in 1705.
ZORAWAR SINGH PAUT (d. 1708), generally known as Guru Gobind Singh\'s adopted son, was born to Bhai Natthu, a carpenter of Bassi Pathanan, near Sirhind. His mother, Mai Bhikkhi, served in the Guru`s household at Anandpur, where the boy spent his early childhood, too. He was about the same age as the Guru\'s third son, Zorawar Singh, and both of them were playmates. Once he defeated his Sahibzada in a friendly wrestling bout in the presence of Guru Gobind Singh. The Guru lovingly remarked, " He, too, is my Zorawar (literally, strong or mighty) son, " and he treated him as such.
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.