Sri Guru Granth Sahib (Punjabi: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ, srī gurū granth sāhib jī with honorifics,IPA: [gʊɾu gɾəntʰ sɑhɪb]), or Adi Granth, is the religious text of Sikhism. It is the final and eternal guru of the Sikhs. It is a voluminous text of 1430 angs, compiled and composed during the period of Sikh gurus, from 1469 to 1708. It is a collection of hymns (shabda) orbaani describing the qualities of God and why one should meditate on God's name. Guru Gobind Singh (1666–1708), the tenth guru, affirmed the sacred text Adi Granth as his successor, elevating it to Guru Granth Sahib. The text remains the holy scripture of the Sikhs, regarded as the teachings of the Ten Gurus. The role of Adi Granth, as a source or guide of prayer, is pivotal in worship in Sikhism.
The Adi Granth was first compiled by the fifth Sikh guru, Guru Arjan Dev (1563–1606), from hymns of the first five Sikh gurus and other great saints, or bhagats, including those of the Hindu and Muslim faith. After the demise of the tenth Sikh guru many edited copies were prepared for distribution by Baba Deep Singh.
It is written in the Gurmukhī script, in melange of various dialects – including Lehndi Punjabi, Braj Bhasha, Khariboli, Sanskrit and Persian – often coalesced under the generic title of Sant Bhasha.
Meaning and role in Sikhism
Sikhs consider the Granth to be a spiritual guide for mankind, and it plays a central role in "guiding" the Sikhs' way of life. Its place in Sikh devotional life is based on two fundamental principles: that the text is divine revelation, and that all answers regarding religion and morality can be discovered within it. Its hymns and teachings are called Gurbani or "Word of the guru" and sometimes Guru ki bani or "Word of God". Thus, in Sikh theology, the revealed divine word is written by the past Gurus.The numerous holy men other than the Sikh Gurus whose writing were included in the Adi Granth are collectively referred to as Bhagats, "devotees", and their writings are referred to as Bhagat bani, "Word of Devotees". These saints belonged to different social and religious backgrounds, including Hindus and Muslims, cobblers and untouchables. Though Sri Guru Granth Sahib Ji contains the compositions of both Sikh Gurus as well the other great saints (Bhagats)—including those of the Hindu and Muslim faith—no distinction whatsoever is made between the works of Sikh Gurus and the works of the Bhagats contained within the Siri Guru Granth Sahib; the titles "Guru" and "Bhagat" should not be misleading. Guru Granth Sahib is said to be the sole and final successor of the line of gurus.
History
The work of transcribing the teachings of Guru Nanak, the first guru and founder of Sikhism, began in his lifetime. Guru Angad Dev, the second Sikh guru, received Guru Nanak's collection of songs and words in manuscript form: he added sixty-three of his own compositions. The third guru, Guru Amar Das, prepared a number of manuscripts, supplemented with 974 of his own compositions as well as the works of various Bhagats. These manuscripts, known as Goindwal pothis, mention the message of Guru Amar Dass as to why the Bhagat Bani was included and how the Bhagats were influenced by Guru Nanak.
The fourth guru also composed hymns. The fifth guru, Guru Arjan, in order to consolidate thebani "[divine] word" of earlier gurus and to prevent spurious compositions creeping in, began early in 1599 to compile the Adi Granth according to the plan laid out by Guru Nanak.The Tawarikh Guru Khalsa mentions that he issued a Hukamnama (official order), asking anyone who could contribute to do so. All of the sourcing and content was reviewed in order to ensure the authenticity of the existing revelation.
The final prepared volume, written by Bhai Gurdas, under the direct supervision of Guru Arjan, included the compositions of the first five Sikh Gurus and of fifteen bhagats, seventeen bhatts ("bards", or traditional composers) and four others such as Bhai Mardana, a lifelong companion of Guru Nanak. The Adi Granth took five years to complete and was installed in Harmandir Sahib "the Abode of God"), popularly known as the Golden Temple, on September 1, 1604, with Baba Budha Ji as the first Granthi.This original volume is presently in Kartarpur and bears the signature of Guru Arjan.
This master copy was initially in the possession of Guru Hargobind, the sixth guru, but was stolen by one of his grandsons, Dhir Mal, who wanted to lay claim to the title of guru. The Sikhs recovered it forcibly about 30 years later and were made to return it on the order of the ninth Guru, Guru Tegh Bahadur. Even though this master copy was improperly wrested from the community, its return underscored the message that no particular copy of the Adi Granth was more divine than another. This master copy of the Adi Granth, known as the "Kartarpur Pothi", which is of significant historical value, is displayed every year on the occasion of Vaisakhi by the descendants of Dhir Mal in Kartarpur.
The final redaction of the Adi Granth was prepared by Guru Gobind Singh with Bhai Mani Singh as the scribe at Talwandi Sabo(renamed as Damdama Sahib). Guru Gobind Singh added the hymns composed by Guru Tegh Bahadur but excluded his own. There is mention of Guru Gobind Singh's holding an "Akhand Path" (continued recital of Guru Granth Sahib). From Talwandi Sabo, Guru Gobind Singh went to Deccan. While at Nanded, Guru Gobind Singh installed the final version prepared by him as the perpetual Guru of Sikhs in 1708.
The hymns in Guru Granth Sahib are grouped under ragas or classical musical compositions. The chronological arrangement is on the basis of ragas and not on the order of succession of the ten Gurus. As with the Adi Granth, Sikhs do not lay emphasis on any particular copy of the Siri Guru Granth Sahib as the Guru.
The Supreme Court of India holds that the Guru Granth Sahib should be, for historic and legal reasons, considered a 'Juristic person': "The Granth replaces the Guru after the tenth Guru. We unhesitatingly hold Guru Granth Sahib to be a juristic person." The court articulated this finding in the context of a case pertaining to a property dispute.
Elevation of Adi Granth to Guru Granth Sahib
The Adi Granth was conferred the title of "Guru of the Sikhs" by the tenth Guru, Guru Gobind Singh, 1708. The event, when Guru Gobind Singh installed Adi Granth as the Guru of Sikhism, was recorded in a Bhatt Vahi (a bard's scroll) by an eyewitness, Narbud Singh, who was a bard at the Guru's court. There are a variety of other documents attesting to this proclamation by the tenth Guru.
Thus, despite some aberrations, the Sikhs overwhelmingly accept that the Guru Granth is their eternal Guru. This has been the understanding and conviction of the Sikhs, since that October day of 1708.
Guru's commandment
Punjabi: "ਸੱਬ ਸਿੱਖਣ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਯੋ ਗ੍ਰੰਥ"
Transliteration: "Sab sikhan kō hukam hai gurū mānyō granth"
English: "All Sikhs are commanded to take the Granth as Guru."
Transliteration: "Sab sikhan kō hukam hai gurū mānyō granth"
English: "All Sikhs are commanded to take the Granth as Guru."
- Guru Gobind Singh,in October, 1708, Nanded
A close associate of Guru Gobind Singh and author of Rehit-nama, Prahlad Singh, recorded the Guru's commandment saying "With the order of the Eternal Lord has been established [Sikh] Panth: all the Sikhs hereby are commanded to obey the Granth as their Guru".(Rehat-nama, Bhai Prahlad Singh)Similarly Chaupa Singh, another associate of Guru Gobind Singh, has mentioned this commandment in his Rehat-nama.
Composition
The Sikh Gurus developed a new writing system, Gurmukhī, for writing their sacred literature.Although the exact origins of the script are unknown, it is believed to have existed in an elementary form during the time of Guru Nanak. According to Sikh tradition, Guru Angad is said to have invented the script, and popularised its use among the Sikhs. It is stated in Mahman Prakash, an early Sikh manuscript, that the script was invented by Guru Angad at the suggestion of Guru Nanak during the lifetime of the founder.The word Gurmukhī translates as "from the mouth of the Guru". The script was used, from the outset, for compiling Sikh scriptures. The Sikhs assign a high degree of sanctity to the Gurmukhī language script; it is also the official script for the Indian State of Punjab.
The Guru Granth Sahib is divided into fourteen hundred and thirty pages known as Angs(limbs) in Sikh tradition. It can be divided into three different sections:
- Introductory section consisting of the Mul Mantra, Japji and Sohila composed byGuru Nanak
- Compositions of Sikh Gurus followed by those of Different Bhagats who just know Only the God, collected according to chronology of Ragas or musical notes (see below).
- Compositions of Guru Tegh Bahadur.
The poems are divided on the basis of their musical setting in different ragas. A raga is a series of melodic motifs, based upon a definite scale or mode, that provide a basic structure around which the musician performs. The ragas are associated with different moods and times of the day and year. The total number of ragas in the Sikh system is thirty one, divided into fourteen ragas and seventeen raginis (less important or less definite ragas). Within the raga division, the songs are arranged in order of the Sikh gurus and Sikh bhagats with whom they are associated.
The various ragas are, in order: Raga Sri, Manjh, Gauri, Asa, Gujri, Devagandhari, Bihagara, Wadahans, Sorath, Dhanasri, Jaitsri, Todi,Bairari, Tilang, Suhi, Bilaval, Gond (Gaund), Ramkali, Nut-Narayan, Mali-Gaura, Maru, Tukhari, Kedara, Bhairav (Bhairo), Basant,Sarang, Malar, Kanra, Kalyan, Prabhati and Jaijawanti. In addition there are twenty-two compositions of Vars (Traditional ballads). Nine of these have specific tunes and the rest can be sung to any tune.
Sanctity among Sikhs
Sikhs observe total sanctity of the text in the Guru Granth Sahib. No one can change or alter any of the writings of the Sikh Gurus written in Adi Granth. This includes sentences, words, structure, grammar, meanings etc. This total sanctity was observed by the Gurus themselves. Guru Har Rai had disowned his elder son, Ram Rai, because he had attempted to alter the wording of one of Guru Nanak's hymn. Ram Rai had been sent to Delhi, by Guru Har Rai, to explain Gurbani to Mughal Emperor Aurangzeb. To please the Emperor he altered the wording of some hymns of Guru Nanak. The matter was reported to the Guru, who was displeased with his son and disowned him. Later when aged, Ram Rai was forgiven by Guru Gobind Singh.
Translations
Edited translations of the Guru Granth Sahib are available. However, Sikhs believe that it is necessary to learn Gurmukhī, designed and used by the Sikh Gurus, to fully understand and appreciate the message. They also believe that English translations of the Guru Granth Sahib only give a preliminary understanding of the Guru Granth Sahib. A Sikh is encouraged to learn Gurmukhi to fully experience and understand the Guru Granth Sahib.
Recitation
The Adi Granth is always placed in the centre of a Gurudwara and placed on a raised platform, known as Takht (throne). The Guru Granth is given the greatest respect and honour. Sikhs cover their heads and remove their shoes while in the presence of Guru Granth. Before coming into its presence, they bow before the Granth. The Guru Granth is normally carried on the head and as a sign of respect not touched with unwashed hands or put on the floor.
The Guru Granth Sahib is always the focal point in any Gurudwara. It is attended with all signs of royalty, as was the custom with Sikh Gurus, and is placed upon a throne, and the congregation sits on the floor. It is waved upon by a chaur (sort of fan) which is made of fine material and a canopy is always placed over it. The devotees bow before the Guru as a sign of respect.
The Guru Granth Sahib is taken care of by a Granthi. He is responsible for reciting from Guru Granth and leading the Sikh prayer. The Granthi also acts as the caretaker of Guru Granth and collector of the devotees' money. This function may not be performed by any other person. Guru Granth Sahib is kept covered in silken cloths, known as Rumala, to protect from heat, dust, pollution etc. Guru Granth Sahib rests on a manji sahib under a rumala until brought out again.
Printing
The editing of Guru Granth Sahib is done by the official religious body of Sikhs based in Amritsar. It is the sole worldwide publisher of Guru Granth Sahib. Great care is taken while making printed copies and strict code of conduct is observed during the task of printing.
Before the late nineteenth century, only hand written copies of Guru Granth Sahib were prepared. The first printed copy of Guru Granth Sahib was made in 1864. Since the early 20th century Guru Granth Sahib has been printed in a standard 1430 pages.
The Sri Guru Granth Sahib ji is currently printed in an authorized printing press in the basement of the Gurdwara Ramsar in Amritsar; any resulting printer's "waste" that has any of the sacred text on, is cremated at Goindval. However, unauthorised copies of Sri Guru Granth Sahib ji have also been printed.
Treatment of damaged copies
Any copies of Guru Granth Sahib which are too badly damaged to be used, and any printer's waste which has any of its text on, are cremated with a similar ceremony as cremating a deceased person. Such burning is called Agan Bhet.
Digitization of Guru Granth Sahib manuscripts
Panjab Digital Library (PDL) in collaboration with the Nanakshahi Trust has taken up digitization of centuries old manuscripts in year 2003.
Quotes on Guru Granth Sahib
Max Arthur Macauliffe writes about the authenticity of the scriptures
- The Sikh religion differs as regards the authenticity of its dogmas from most other theological systems. Many of the great teachers the world has known, have not left a line of their own composition and we only know what they taught through tradition or second-hand information. If Pythagoras wrote of his tenets, his writings have not descended to us. We know the teachings of Socrates only through the writings of Plato and Xenophon. Buddha has left no written memorial of his teaching. Kungfu-tze, known to Europeans as Confucius, left no documents in which he detailed the principles of his moral and social system. The founder of Christianity did not reduce his doctrines to writing and for them we are obliged to trust to the gospels according to Matthew, Mark, Luke and John. The Muhammad did not himself reduce to writing the chapters of the Quran. They were written or compiled by his adherents and followers. But the compositions of Sikh Gurus are preserved and we know at first hand what they taught.
Pearl Buck, a Nobel laureate, gives the following comment on receiving the First English translation of the Guru Granth Sahib:
- I have studied the scriptures of the great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I find here in these volumes. They are compact in spite of their length, and are a revelation of the vast reach of the human heart, varying from the most noble concept of God, to the recognition and indeed the insistence upon the practical needs of the human body. There is something strangely modern about these scriptures and this puzzles me until I learned that they are in fact comparatively modern, compiled as late as the 16th century, when explorers were beginning to discover that the globe upon which we all live is a single entity divided only by arbitrary lines of our own making. Perhaps this sense of unity is the source of power I find in these volumes. They speak to a person of any religion or of none. They speak for the human heart and the searching mind.
Message of Guru Granth Sahib
Some of the major messages can be summarized as follows: -
- All people of the world are equal
- Women are equal to men
- One God for all
- Speak and live truthfully
- Control the five vices
- Live in God's hukam (will/order)
- Practice Humility, Kindness, Compassion, Love, etc.
Care and protocol
Personal behaviour
Any person carrying out any Service or Sewa must observe the following:
- Head must be covered at all times.
- Shoes and socks must be removed outside the Darbar Sahib (Guru's room).
- Basic standards of personal hygiene are to be observed especially relating to cleanliness
- Eating or drinking while in service is strictly avoided.
- Being under the influence of any intoxicant including alcohol, tobacco...etc. is strictly forbidden.
- Consuming meat before entering the Darbar Sahib is strictly forbidden.
- Complete silence is observed while in Guru's service.
- Respectful attitude towards others who are present. No Discrimination while doing Sewa
Environment
- The room should be kept clean
- The clothes that are used to cover Guru Granth Sahib Ji are kept clean and changed daily. Some people choose to use decorated cloth, but this is not necessary.
- The Guru Granth Sahib Ji is always placed on a Manji Sahib (small handmade throne).
- A canopy is always placed over the Guru Granth Sahib Ji.
- A Chaur Sahib (artificial hairs bundled together to fan over the Guru Granth Sahib) is provided besides Guru Granth Sahib Ji with a small platform to house the Karah Parshad (sacramental food) and other offerings.
- Everyone should cover their head and take off their shoes before going in the room.
On the move
While Guru Granth Sahib is on the move the following is observed:
- Five initiated Sikhs accompany Guru Granth Sahib at all times when traveling
- Another Sikh does Chaur Sahib seva
- The Main Sikh carrying Guru Granth Sahib must put a clean rumāl on his or her head before carefully and respectfully placing Guru Granth Sahib on this rumāl. At all times, Guru Granth Sahib should be covered with a small rumāl so that Guru Granth Sahib's form is always fully "covered". Also the Sikh carrying Guru Granth Sahib should have "Keshi Ishnaan" or washed hair to show respect.
- There should be recitation of "Waheguru" at all times.
Other considerations
- No one sits on a higher platform than the Guru.
- No one is to come in front of guruji without his or her head covered.
List of Sikh Gurus
| # | Name | Date of birth | Guruship on | Date of ascension | Age |
|---|---|---|---|---|---|
| 1 | Nanak Dev | 15 April 1469 | 20 August 1507 | 22 September 1539 | 69 |
| 2 | Angad Dev | 31 March 1504 | 7 September 1539 | 29 March 1552 | 48 |
| 3 | Amar Das | 5 May 1479 | 26 March 1552 | 1 September 1574 | 95 |
| 4 | Ram Das | 24 September 1534 | 1 September 1574 | 1 September 1581 | 46 |
| 5 | Arjan Dev | 15 April 1563 | 1 September 1581 | 30 May 1606 | 43 |
| 6 | Har Gobind | 19 June 1595 | 25 May 1606 | 28 February 1644 | 48 |
| 7 | Har Rai | 16 January 1630 | 3 March 1644 | 6 October 1661 | 31 |
| 8 | Har Krishan | 7 July 1656 | 6 October 1661 | 30 March 1664 | 7 |
| 9 | Tegh Bahadur | 1 April 1621 | 20 March 1665 | 11 November 1675 | 54 |
| 10 | Gobind Singh | 22 December 1666 | 11 November 1675 | 7 October 1708 | 41 |
| 11 | Guru Granth Sahib | n/a | 7 October 1708 | n/a | n/a |
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