# Dhan Dhan Sri Guru Granth Sahib Ji



## Sikh80 (Dec 25, 2007)

*Sri Guru Granth Sahib *​*Towards Making a New Civilization*​
*- N.Muthu Mohan *​



*Introduction* 
            The theme of civilization has been made prominent by western scholars in the most recent times. This is associated with the popularity of Samuel Huntington’s article, later a book titled “The Clash of Civilizations and the Remaking of World Order” (1). Interestingly, the Anglo-American politicians, also the military experts, have contributed much to popularize the terms “ Clash of Civilizations” in the aftermath of 11th September 2001. In the book of Samuel Huntington as well as in the articles pro and con published on the theme, there is a conspicuous absence about Sikhism and the civilization of India is referred with a blanket term ‘ Hindu Civilization’. That naturally cannot stop us in any way to discuss about Sikhism in terms of civilization, because we do believe that Sri Guru Granth Sahib, the Sacred Scripture of the Sikhs indeed contains in itself a socio-cultural model that could lead to the making of a new civilization. The present paper attempts to substantiate the above contention.


*Guru Granth Sahib and Defining a Civilization* 
            Samuel Huntington’s book contains certain number of definitions of civilization, however, a curious reader would find that Huntington has not taken any special effort to define or redefine the concept of civilization or discuss the basic features of a civilization. On the other hand, Huntington just makes use of the already existing definitions, even popular views about civilization, that too rudimentarily or partially. Quoting the anthropologists, sociologists and historians, Huntington defines civilization as “the most enduring of human associations” identifiable in terms of “blood, language, religion, way of life etc”, however, “religion as the central defining characteristic of civilizations”(2). Although we do not have much to contradict the quoted ideas on civilization, we do want to continue the discussion on civilization in a few other points that would take us deeper into the problem of civilization. A civilization differs from a culture in a particular way that the former contains the material aspects of living organically connected with the spiritual or ideational aspects. In our view, a civilization must synthesise the spiritual and temporal aspects of collective human existence. It must be a conscious attempt to avoid fragmenting, dichotomize, and hierarchies the society. A civilization western or Hindu, as it is named by Huntington, to be called as civilization, needs to be evaluated on this ground. How much the material and the ideational are united in the western or Hindu civilizations? How much the civilizations are creative and synthetic? Is there any principled unity between the extremes in the quoted civilizations? 

            Hinduism in many of its variations is a religion of otherworldliness and its literatures are abundant with ideas negating the worthiness of earthly living. The ascetic who has renunciated the world is the ideal figure in Hinduism. The Vedic-vedantic core of Hinduism philosophically celebrates the Nirguna Brahman and evaluates the world as Maya, an illusory entity. It distinctly dichotomizes the reality into paramartika and vyavakarika. One can rightly bring to our notice that Hinduism does have a social philosophy and advocates a social structure in the form of caste system. The unjust caste order advocated by Hinduism does not worth the word ‘civilization’ as it is the most discredited and scandalized form of the Hindu living. The caste order of Hinduism reminds not its civilized dimension, but on the other hand informs us the uncivilized or barbarian dimension of Hinduism. 

            Similarly, when we take up the term ‘Western Civilization” for scrutiny in similar lines, one finds another set of difficulties to make it fit to the definition of civilization. It is noteworthy even at the outset to find that Huntington has not named the western civilization in terms of any religion, although he does not hide the fact that the Christian religion is behind the history of western civilization. Huntington does not agree to identify western civilization with modernity, however enumerates the characteristic features of western society not altogether beyond the pale of modernity, namely the separation of spiritual and temporal authority, the rule of law, social pluralism, individualism etc (3). We do have certain amount of respect to western values, particularly to west’s contribution to the making of democracy and concern for human rights. We consider it worth the achievements of science and technology in the west. However, we cannot remain uncritical to the west regarding the poverty of spiritual values the west has acquired along with its enduring interest in temporal successes for the last 300 years. It has to be reminded that during the entire 20th century the western scholars themselves have made so many fundamental critiques addressed to the western industrial culture, particularly from the point of view of human values and human existence. The Existentialist and phenomenological philosophers have left a big corpus of criticism targeting the core values of the western civilization. The total message of those criticisms is basically against the absence of unity between the spiritual and temporal values. The west is criticized for it has traveled excess on temporal lines bereft of humanism.

            It is at this juncture, we return to our initial definition of civilization that it must organically unite the spiritual and the temporal, and look into Sikhism and the Sikh Scripture, Sri Guru Granth Sahib from that point of view.

            The act of laying the foundations of a new religion by Guru Nanak Dev, the first Guru of the Sikhs, comes to realization not merely as an outcome of spiritual intentions but as an alternative to the general crisis both in temporal and religious realms of the then society. Guru Granth Sahib depicts the comprehensive situation without any ambiguity. 

            “The Quadi speaks falsehood and eats filth
            The Brahmin, guilty of much cruelty
            Makes a show of ritual bathings
            The Yogi, blind and misguided
            Knows not the true practice
All three are at one in bringing harm to the people”  (GGS,662)

“Avarice is the king
Evildoing his minister
Falsehood is his revenue factor
Lust is the councellor always consulted
The subjects are purblind and thoughtless
Who foolishly obey these evil rulers”    (GGS,468-469)

“The people wailed in their agony of suffering
Didst Thou feel no compassion for them
Thou who art the creator of all?
If a powerful foe molest one equally powerful
Little would be there to complain
But if a ferocious tiger falls upon a herd of kine
Then must the Master be called to account”  (GGS, 360)

Possibly, this was the moment of truth, moment of a new revelation, birth of a new religion, of a new social order (4). One cannot distinguish in the quoted lines where is the spiritual quest and where the temporal interest. The Guru’s pains are both spiritual and temporal or in other words, civilizational. The Guru was not for another set of truth but stood for in search of a truthful living. The Guru was not for one another means to achieve mukti or atmajnana but deeply in search of an ethical and just living. Gurmukh is asked to opt an active life of intense devotion and committed social justice. Guru Granth Sahib intensifies both the components of the total life, the spiritual and the temporal, thus creating a new mode of living. The asocial sanyasin way of seeking egoistic salvation is out rightly condemned and by way of annihilating the ego, the art of achieving sahaja is proposed. If sahaja marks the spiritual end of the Gurmukh, critique of casteism, gender inequality, political despotism etc marks the temporal end of Sikhism. Both the traits, not in their isolation, make together the ideal of Guru Granth Sahib. The metaphor of playing the game of love widely celebrated in Guru Granth Sahib, in fact, erases the boundaries between body and soul, male and female, transcendent and immanent etc. All these and others immensely speak in favor of constructing a new civilization.


*Multiculturalism and the debate on Civilization* 
In the 80s and 90s of 20th century, the theme of multiculturalism was widely discussed in the world forums and it was overwhelmingly appreciated by people who were particularly fighting for safeguarding their cultural identities. The fact that every country in the world has become culturally and religiously pluralistic makes the  recognition of the cultural rights of the people into an imperative for cordial coexistence of people.  The Canadian federal cultural example was studied by scholars to make it a relevant model peaceful co-living. The UNO and other world forums went for propagating the idea of multiculturalism and it was seen as a new development in realizing democracy in terms of culture (5). 

            Huntington’s book on Clash of Civilizations, unfortunately, does not pay enough attention to the theme of multiculturalism and his coinage of the term ‘civilization’ seems to be challenging the spirit of multiculturalism that is emerging, and worse still, wants to replace the idea of multiculturalism with that of civilization. Huntington is inclined to place the concept of civilization as a fresh version of the earlier American idea of  ‘melting pot’. Often the multicultural articulations of cultural or religious groups in each and every country are rephrased by Huntington as ethnic conflicts and tribalism. More fundamentally, Huntington’s discussion of “Clash” of civilizations sees the entire world and every country as a field of cultural and religious conflicts. 

            We do not think that the concepts of civilization and multiculturalism should necessarily exclude the other and should perceived as opposites or binaries. We reject the dichotomic approach. A civilization could very well be conceived as following the principles of multiculturalism through which the civilization truly becomes rich and concrete. A civilization without multiculturalism would be reverting to colonialism.

            The Sikh Scripture, Guru Granth Sahib, renders a wonderful combination of civilizational and multicultural dimensions of a society. The Sikh Gurus lived in and interacted with a multicultural and multireligious world that they recognized this fact deeply. Consequently, Guru Granth Sahib too registers this fact. Variety of Saints religiously, regionally and linguistically different are found articulating their religious experience in a unique way in Guru Granth Sahib. Guru Granth Sahib is a great work of dialogue of variety of voices, however, reconciled and synthesized in a specific way. It is true that there is a strong critical trait in Guru Granth Sahib but ultimately the Scripture strives to synthesize the differing voices into one. Guru Nanak traveled through the many streets of the known world then and got introduced with the saints of various teachings, also met the people of different regions and their existential problems. Names and attributes of Gods of various linguistic families, Arabian, Persian, Sanskrit and Dravidian, the ways of worship and living of diverse people were known to the Gurus and the Gurus duely recognized them. Even the so-called dregs of society came under the humanizing spell of the Gurus. The Gurus always preferred to be with the lowest of the lowly. Guru Granth Sahib is a civilizational construction with a unrelenting commitment to the oppressed and exploited. Guru Granth Sahib does not attempt to offer another philosophy of otherworldly solace but energies the masses and calls them to a dynamic living. Civilization and multiple cultures are reconciled in Guru Granth Sahib without sacrificing the critical spirit. It is not a proposal of clash or conflict but a grand conception of friendship, love and community.


*Guru Granth Sahib and the Construction of A Community* 
            Civilization is not worth its name if it does not aim to construct a community. To be a member of community cannot be the birth right, and it must be founded on equality, friendship and common commitment. A society of caste order cannot be called a community because it is founded on graded inequality as Ambedkar says. The Guru was categorically against caste system and Guru Granth Sahib does not recognize the Shastras, that advocate caste, as holy books. Guru Nanak refused to wear the sacred thread on his body by which he decided to remain ever with the casteless. The Guru asserts,” Vain is the pride of caste and vain the pride of high station, because only the Lord alone gives the real eminence to everyone” (GGS, 1330). Bhai Gurdas informs, “Guru Nanak has abolished the differences among the four castes” (Var 1:23). The One God, the collective kirtan, the langar and the common title of Singh and Kaur are aimed to abolish the caste system and construction of the community.

            Constructing a community with the fatherhood of God was an ideal all along in the Bhakti thought. I can witness that the Tamil Saivite and Vaishnavite hymns of early medieval period did have such an ideal. However, with the development of feudalism, the Bhakti movements failed in their attempts to achieve the ideal. On the other hand, Bhakti itself became institutionalized into temple and mutt cultures. The Siddhas, the Sants and the Sufis appeared criticizing the failing ideals of Bhakti and they turned their focus towards internal purity and non-ritual approach to religion. The Sikh Gurus appreciated the efforts of the medieval mystics, but they felt a strong individualism in the attempts of the mystics. The Gurus understood that the construction of community is the irreplaceable aspect of Bhakti and Bhakti had to be revisited taking along the critical spirit of the mystics. The collectivism and popular emotional spirit of Bhakti were, thus, revived in Sikhism, having readdressed the issue of curbing individualism. Interestingly, the Gurus did not absolutize the annihilation of individualism as it is used to be in some earlier systems. Again a moderate approach is opted and the extremes of individualism are checked recognizing the social dynamism of individual initiatives. Guru Granth Sahib says, “Egoism and devotion are to each opposed, Abiding not together” (GGS,560). Guru Arjun says,” Those caught in egoism are verily dead; Those whose egoism is dead are truly alive” (GGS, 374). This being the case, however, the Guru states that in egoism beings come into existence, get differentiated into many and so it is the source of change and development. It is the very principled state of the Guru that individuality should not be abolished but it has to be molded into a community. The Guru would declare,” Haumai is the malady and Haumai is the remedy”. This is a complicated dialectics that shows the genius of the Guru. The dynamism of individuality to differentiation and creativity should be preserved and should be poured into the common pool of collectivity, thus making it a real social force for emancipation and advancement. The measured dialectics of individuality and community is the path of constructing a new civilization.

            At times it seems that Huntington’s celebration of individualism as the unchecked fundamental value of western society fails to make a community, thus fails also to make a civilization.                         


*Conclusion* 
Guru Granth Sahib, the Sikh Scripture, contains the very principled stands of making a new civilization. Its idea of civilization organically unites the spiritual and the temporal, multicultural and civilizational aspects, and the moments of individuality and community. The organic unity we have referred does not mean absolute identity of the differing moments, but it is a dialogical process that contains the creative rupture. That also guarantees its dynamism and endurance.      

Sri Guru Granth Sahib : Towards Making a New Civilization


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## Sikh80 (Dec 25, 2007)

Sikhism
















*Sri Guru Granth Sahib* is a Matchless
Divine Treasure of synthetic embrace
of the whole global community.

Sri Guru Granth Sahib is a paradise 
of spiritual harmony. True integration,
harmony and unity can only usher in, 
on a solid foundation of Love.

This Love stands out beautifully,
harmoniously, synthetically in its pristine
purity and glory in Sri Guru Granth Sahib
where the hymns-celestial of divine lovers
of different religions, faiths, creeds 
are enshrined in One Religion of Love,
in brotherhood of man 
and in sole fatherhood of God.


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## Sikh80 (Dec 25, 2007)

*Truth is Ever Constant*

*scu purwxw nw QIAY nwmu n mYlw hoie ] 3-1248-9*

*sçc purwxw nw QIAY nwmu n mYlw hoey ]*

*Such purana naa theeae Naam aaa maela ho-ae*

*The Truth is ever constant. Name of the Lord never gets tarnished!*
​*The Sikhi (Sikh faith) in the time to come*

If the edicts, symbols, Scriptures, and history of the faith are distorted or destryed, the faith will not be there any  more. 

True to this proverb, the Sikh faith is ‘immortal.’ This faith had been in the porcelain from the birth of Guru Nanak in 1469 AD, to the death of Guru Gobind Singh in 1708 AD, and even after that. It had always  been on the anvil since its inception to the present day (2004). Throughout, the Sikh Gurus - Prophets, kept working on this faith for about 235 years, for its survival. It was born in the hostile period,  bloomed  in the past, is doing  so in the present, and will continue to do  in the future. 
Annealing of the Sikh faith was done by seven martyrdoms in the Guru family - Guru Arjun Dev, Guru Tegh Bahadur, four sons of Guru Gobind Singh, and of Guru Gobind Singh himself. The mother of Guru Gobind Singh, also belonged to the same category. Besides the Guru family, there were countless Sikhs like Bhai (Brother) Dyala, Bhai Satti Das, Bhai Mati Das, (at the time of Guru Arjun Dev), Bhai Taru Singh, Bhai Mani Singh, and others (after Guru Gobind Singh), as well as the Sikh women and children, who made it imperishable by their sacrifices. To all of them, we offer our gratitude in our “Ardas” (invocation) twice a day. The world will ever find Sikhi - the Sikh faith, as it is today, or as it had been at its beginning. There is no doubt, it will keep spreading in the world like the fragrance of a flower whereever the Sikhs will go, and they will be going ever ****her


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## Sikh80 (Dec 25, 2007)

*Promotion of the Faith*

The Punjab is homeland of the Sikh faith, and right from there the Gurus in their own lives took the faith far and wide, even outside India. Wherever they went, they set up centres for preaching Sikhi (the Sikh faith). The travels of Guru Nanak demand a special attention in this respect. No doubt, they were influenced in proportion to the backup support (from already set up centers). But with the changed perception of the time and space in the present era of ever advancing technology, the world has shrunk so that now a break in the feedback of such centres is almost impossible - there is constant intercommunication. Also, it is the local Sangat - congregation, that establishes such centres and these have not to fall back on the baseline i.e. root institutions, for their survival. The so called satellite centres, although connected to, are mostly independent of the central establishments. 
In places outside the Punjab, and countries other than India, the independence of subsidiary centres of the Sikh faith will expose them more to the local environments which usually will be heterogeneous. Basic edicts will remain unchanged, but the Sikh principles will constantly face the outside challenges. This may in time have a limited influence on the visible topography of the faith - hair etc. It will be hard to protect this aspect from the natural process of making things fit to survive - Darwin’s phenomenon “Survival of the fittest.” Whatever be, there will never be a shortage of devotees. As well, the Gurbani might have to be provided to the coming generations in the local languages rather than only set in the original Gurmukhi script. It will be very hard to protect the faith from environmental effects, and to stop changes: evolution in the faith. It is hard to accept, but the facts cannot be denied.


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## Sikh80 (Dec 25, 2007)

*Realities*

We will have to understand the realities and to intelligently compromise for reasonable adjustments, preserving the discipline of the faith. Without this, the Sikh faith may have a hard time to face. 

Euphoria can be helpful, ignoring the fact may be rewarding, but the reality will be the winner, and it should be our guiding force. In fact, a time may come when we will have to wisely protect the values of Sikhi (the Sikh faith) in the light of the spirit of it. For this, we will have to plan and work to get ready right from now. Otherwise, sudden shock of reality may bewilder us not to act wisely, but to react to the unexpected. The change may not be sudden, but by keeping our eyes closed, it may prove a surprise which may not be easily pocketable. 
We need to urgently have the institutions to monitor and modify the cultural, geographical and historical effects on Sikhi (the Sikh Faith), in an organized and scientific way, using modern techniques as well as facilities to keep it fit to survive by developing endurance to the influence of the time and place. 
We will have to inculcate harmony in the people to adopt the principles of the Sikh faith for its wellbeing and promotion, because this is the most modern and scientific religion fit to be the faith for the whole world. This simple and energetic faith can deliver peace to the people and remove unrest from the earth. 
We may or may not be able to find directions in the Sikh Scriptures or history, to imagine the Sikh faith in the time to come. But to a great extent we can build a picture of it by studying the passage of it through the time since its conception, and by directly or indirectly applying Gurbani and history to it. We will find that the spirit of the Sikh faith had ever been constant, and it will remain so. If this gets effected, then the faith is lost. The ideal thing is development of the faith staying within its parameters. It is practically impossible for the people to lay down limits for this, and only the Guru can provide the guidance. 
Whatever be, we should mold ourselves according to the edicts of the faith, and not that we expect the faith to adjust itself to our whims. Putting conditions on the faith is no way. We have to change and not the faith. We should strictly guard the faith.  If any changes against the edicts of the Sikh faith will enter it, then the byproduct may become its unimaginable and unbearable denomination, but it will not be left the original Sikh faith created by the Gurus. If such a a phenomenon will continue indefinitely, it will doom the Sikh faith. But it will never happen! The Sikhs had been facing their massacres from the time the faith was born, and still they are going strong, because they kept sticking fast to their faith. 
Those who seriously and strictly practice the faith (erroniously labeled as fanatics), have their great significance and role. They are the people who sincerely protect the faith and its originality, and promote its traditions and precedences. They are life line of the faith, and do not allow meaningless, unwanted, or harmful minor or major changes to enter, and distort its established face. They help to protect and carry the faith forward. Everyday, the scholars and reseachers keep on announcing their controversial findings. They keep creating alternatives to the dates, figures and facts. They shun to mention intentional or unintentional miracles connected to the Gurus, although many examples of these are there even in Guru Granth Sahib. These people add confusion to the Sikh world, and weaken its roots. To protect the faith from such a havoc, and confusion of the people with contradictory things, the Panth (Sikh world) should control research works and standardize every thingin the Khalsa Panth (the Sikh world).


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## Sikh80 (Dec 28, 2007)

*The Sikh Temple: Guru Granth Sahib*

This is the sacred book of the Sikhs also popularly known as the Adi Granth. It was compiled by Guru Arjan and installed in the Golden Temple in the year 1604. At that time it contained the hymns of only the first five Gurus and those of Bhagats (saints) of medieval India. The original copy of the Granth fell into the hands of Dhir Mal, the son of the sixth Guru, Har Gobind, who refused to pass it on to the ninth Guru Tegh Bahadur. Guru Gobind Singh; therefore, dictated the whole book once again to his devoted follower Mani Singh at Damdama in the year 1706. He also included in it the hymns written by the Ninth Guru. Before his death Guru Gobind Singh ordered his Sikhs to take good care of the Holy Book and regard it as their final and eternal Guru (enlightener) after him. 

The Holy Book contains 1,430 pages and 3,384 hymns, of which 937 have been contributed by fifteen Bhagats and seventeen Bhats. The bulk of the hymns are in Punjabi. The other languages used are Hindi, Persian, Sanskrit, Gujrati, Marathi and dialects of North India. Where reference has been made to Islam, Arabic words have also crept in. The writers come from different corners of India and belong to different castes and creeds signifying the egalitarian character of the Granth. The whole book is in sublime poetry and the hymns have been arranged according to 31 tunes (Ragas). It is an excellent record of social, political and religious thought in India between the 12th and the 17th centuries. This book is unique because it is the authentic record of the Guru's words and is free from interpolations. It can be truly called 'a spiritual dictionary' or 'an encyclopaedia of philosophy.' 
Commenting about the nature of the Granth, Guru Arjan writes: - "In this platter and placed three things, Truth, Harmony and meditation. These are seasoned with the Nectar-Name of the Lord, Who is the support of all. Those who partake of this dish and relish it Will be saved and emancipated." (Mundavani M.5, page 1,429) 
According to Prof. Puran Singh the Granth is "the scripture of all nations, for it is the lyric of divine love, and all the people of the earth subsist on such glowing lyrical power. Guru Granth Sahib is but one song, one idea and one life." 
The Granth was first translated into English by Dr. Trump in 1869 who translated 5,719 stanzas out of the total of 15,575. Macauliffe made the next attempt in 1909 and produced six volumes entitled "The Sikh Religion". It has recently been translated into English by Mr. Manmohan Singh in 8 volumes. An eminent Sikh Scholar, Dr. Gopal Singh, has written another very good translation. UNESCO has also produced a translation of selections from the Granth. 
In the Sikh Temple the Granth is rested on a small seat placed on a high platform under a canopy. A chawri is waved over it at the time of service as a sign of its spiritual prominence. The Granth is kept wrapped up in fine cloth. It is opened daily in the early morning after a prayer and closed after the evening prayer. 
The Gurdwara (The Sikh Temple) - The Sikh Temple


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## Sikh80 (Dec 28, 2007)

*The Sikh Temple: Kirtan*

One main function of the Sangat is Kirtan (singing of the Guru's hymns to the accompaniment of musical instruments). The Guru is manifest in the Sangat through Kirtan because according to Sikhism, "The Guru is the word and the word is Guru" (Kanra M.4). Guru Nanak; the founder of Sikhism demonstrated in a practical way his love for Kirtan by always keeping a bard named Mardana with him. So did Guru Arjan when he invented a type of Saranda (fiddle) for religious music and said, "Kirtan is like a valuable diamond, Full of bliss and deep in qualities. On whomsoever the Lord showers his graces, Kirtan becomes his sustenance." 

Guru Ram Dass likewise said, "Whosoever performs Kirtan or listens to His praises, is loved by the Lord Himself." 
Music is a tonic for man's heart. It kindles the soul. According to Plato, music is valuable not only because it refines the feelings and character but also because it preserves and restores health and lends grace to the body and soul. The Guru's idea of Kirtan (music) is given in this verse, "Of all elements, the most significant is the element of knowledge. Of all meditations, the most significant is the meditation of One. Of all sound, the most significant is the Kirtan of God." (Guru Arjan) The Sikhs are very fond of hymn singing. Their celestial music can be heard in the Gurdwaras where the Sangat imbibes the Guru's instructions through the thrilling Gurubani set to music by the Ragis (musicians). Sujan Rai, the author of Khulasa-tul- Tawarikh (1696) says, "The only way of worship with them is that they read the hymns composed by their Gurus and sing them sweetly with the accompaniment of musical instruments."


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## Sikh80 (Dec 29, 2007)

*Guru Granth Sahib Ji*
Guru Granth Sahib, the Sikh Holy Scripture describes the characteristics of God. Through the 1430 pages the Guru Granth Sahib explains about God, praises God, and informs on what essentially makes God. 

The opening of the Scripture is a description of God: ‘_God is one. He is the supreme truth. He, the Creator, is beyond fear and beyond hate. He is immortal. He is neither born and nor does He die. By Guru’s grace shall He be met. In the beginning He was the truth. Throughout the ages He has been the truth. He is the truth here and now and He shall be the truth forever_’ (Guru Granth Sahib, 1). 

The most important aspect of being a Sikh, is to understand that, there is one endless God. He is indescribable, inestimable, indubitable, infallible, intangible, imperishable, immutable, immortal, immaculate, immanent, unconquerable, unique, formless, fearless, deathless, timeless, ageless, compassionate, omnipresent and creator of all. 

God loves everyone. Sikhs believe there is no one superior to God. Furthermore, Sikhs believe that God created all beings, all animals, birds, all creatures, including humans. When the First Great Guru, the founder of Sikh faith, Guru Nanak Dev gave this definition to the people who believed differently in God, they were surprised and they asked him, who told you this and how God came in existence? The Great Guru said, “God Himself told me that He is self-created.” They asked him, “how does God look?" and the Great Guru preached that God is formless. God is beyond gender and form. God has no body. 

The main difference between Sikhism and some of the world’s other religions is that there are people who worship Jesus and believe Jesus is God, some people worship Buddha and believe Buddha is God. _The Sikh Gurus themselves said that they are not to be worshipped. They expressed very clearly not to worship anyone except God._

_[ It is the uniqueness Of Sikhism]_


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## Sikh80 (Dec 29, 2007)

*Sikh Scriptures Of Sikhs*

Sikhs have one scripture, which serves as the spiritual force for the religion. Guru Granth Sahib is the present Guru or spiritual leader of the Sikhs. 

This scripture is often referred to as the Adi Granth as well. Adi means original or premier and Granth means scripture. Other important scriptures include, Dasam Granth, Janam Sakhi, and Bhai Gurdaas’s Vaars. 

The Guru Granth Sahib is a compilation of writings by the Sikh Gurus and the devotees of God who have attained salvation and have become one with God. The scripture, which is 1430 pages in length, is also composed almost wholly in musical scale and meter and is completely written in poetic verse. 

It contains the _bani_ (compositions) of 6 Gurus and 21 devotees. 

Originally named the Adi Granth Sahib or the ‘first scripture’, the holy volume was renamed the Guru Granth Sahib or teacher-scripture upon its placement as the spiritual guide of Sikhs by the tenth and last living Guru, Gobind Singh Ji. 

_Dasam means tenth and Granth means scriptures._ The Dasam Granth is the scripture which contains all of the writings of Guru Gobind Singh Ji, the tenth or _dasam_ Guru. 

The Janam Sakhi is a biography of the first Sikh Guru, Nanak Dev Ji, written by Bhai Bala Ji. Bhai Bala Ji was a companion of Guru Nanak Dev Ji and accompanied him through his journeys. He wrote down a great deal about the life and relations of Guru Nanak Dev Ji. 

Bhai Gurdaas’ Vaars are a set of verses written by Bhai Gurdaas Ji, the ‘first Sikh historian.’ Having seen the lives of five Gurus, he wrote accounts of how Sikhs lived and what the Gurus preached.


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## Sikh80 (Dec 29, 2007)

*BANI,*

BANI, Sanskrit van! (meaning sound, voice, music; speech, language, diction; praise, laudation), refers in the specifically SIKH context to the sacred compositions of the Gurus and of the holy saints and sufis as incorporated in the Scripture, the GURU GRANTH Sahib. Compositions of Guru Gobind SINGH comprising the DASAM GRANTH are also referred to as Bani. For SIKHS, Bani or the compound Gurbani (Guru`s ban!) is the revealed word. Revelation is defined as the way God discloses and communicates Himself to humanity. There are different views on how he does this. The Hindu belief is that God occasionally becomes incarnate as an avatar and thus communicates Himself through his word and action while living on this earth. For the Muslims the revelation consists in actual words in the form of direct messages conveyed from God through an angel. Gabriel, to the Prophet. Another belief is that God communicates not the form but the content of the words, i.e. knowledge, to man. A related view is that, as a result of the mystic unity they achieve with the Universal Self, certain individuals under Divine inspiration arrive at truths which they impart to the world. The Gurus did not subscribe to the incarnation theory "The tongue be burnt that says that the Lord ever takes birth" (GG, 1136), nor did they acknowledge the existence of angels or intermediaries between God and man. They were nevertheless conscious of their divine mission and described the knowledge and wisdom contained in their hymns as Godgiven. "As the Lord`s word comes to me, 0 Lalo, so do I deliver it," says Guru NANAK (GG, 722). Guru ARJAN: "I myself know not what to speak; all I speak is what the Lord commandeth" (GG, 763). It is in this sense that Bani is revelation for the Sikhs. It is for them God`s Word mediated through the Gurus or Word on which the Gurus had put their seal. The Bani echoes the Divine Truth; it is the voice of God "the Lord`s own word," as said Guru Nanak; or the Formless Lord Himself, as said Guru Amar Das: vahu vahu bani nirankar hai tisujevadu avaru na koi (GG, 515) Hail. hail, the word of the Guru, Which is the Formless Lord Himself; There is none other, nothing else To be reckoned equal to it. Being Word Divine, Bani is sacred and the object of utmost veneration. That the Bani was reverenced by the Gurus themselves even before it was compiled into the Holy Book is attested by an anecdote in Gurbilas Chhevin Patshahi. While returning from Goindval after the obsequies of his father, Guru Arjan took with him some pothis or books containing the Bani of the first four Gurus. The Sikhs carried the pothis, wrapped in a piece of cloth, in a palanquin on their shoulders. The Guru and other Sikhs walked along barefoot while the Guru`s horse trailed behind bareback. When the Sikhs suggested that the Guru ride as usual, he replied, "These [pothis] represent the four Gurus, their light. It would be disrespectful [on my part to ride in their presence]. It is but meet that I walk barefoot." "The Bani is Guru and the Guru is Bani...." sang Guru Ram Das (GG, 982). Guru Nanak, the founder, had himself declared, "sabda, i.e. word or bani, is Guru, the unfathomable spiritual guide; crazed would be the world without the sabda" (GG, 635). "SabdaGuru enables one to swim across the ocean of existence and to perceive the One as present everywhere" (GG, 944). Thus it is that the Bani of the Guru commands a Sikh`s reverence. The content of the Bani is God`s name, God`s praise and the clue to Godrealization. God is described both as immanent and transcendent. He is the creator of all things, yet He does not remain apart from His creation. He responds to the love of His creatures. HUKAM or the Divine Law is the fundamental principle of God`s activity. Man`s duty is to seek an understanding of His A ukam and to live his life wholly in accord with it. God is the source of grace (nadar) and it behoves man to make himself worthy of His grace. The Bani, which is Guru in essence, brings this enlightenment to men. It shows the way. Listening to, reciting and becoming absorbed in Bani engenders merit and helps one to overcome haumai, i.e. finite ego or selflove which hinders understanding and realization. In proclaiming the supreme holiness and majesty of God, the Bani has few parallels in literature. It contains one of the most intimate and magnificent expressions of faith in the Transcendent. It is an earnestly given testament about God`s existence and a sterling statement of a deeply experienced vision of Him. The Bani is all in the spiritual key. It is poetry of pure devotion, love and compassion. It is lyrical rather than philosophical, moral rather than cerebral. It prescribes no social code, yet it is the basis of Sikh practice as well as of the Sikh belief. It is the source of authority, the ultimate guide to the spiritual and moral path pointed by the Gurus. The form of the Bani is as sublime as is its content. It is a superb body of verse in a variety of metre and rhythm, arranged under thirtyone different musical measures. Besides its ardent lyricism and abounding imagination, it displays a subtle aesthetic sensitivity. The aptness of its image and simile is especially noteworthy. Its musicality is engaging. The language is mainly PUNJABI in its simple spoken idiom. The downtoearth, sinewy presence of its vocabulary and the eloquence of its symbolism drawn from everyday life give it a virile tone. The Bani constitutes the springhead of Punjabi literary tradition and the creative energy the latter acquired from it informed its subsequent growth and continues to be a vital influence to this day. 1. Shackle, C., A Guru Nanak G/ossary. London, 1981
2. Kirpal Singh,JANAM SAKHI Prampara. PATIALA, 1969
3. Kahn Singh, Bhai, Gunnat Martand. AMRITSAR, 1983


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## Sikh80 (Dec 29, 2007)

Sri Guru Nanak Sahib had passed on His whole Potency to Sri Guru Angad Sahib. Sri Guru Angad Sahib passes on the same to Sri Guru Amar Das Ji and so on. Tenth Nanak passes on the same Potency to Sri Guru Granth sahib in terms of Eternity. There is no distinction between Potency and the Possessor thereof. Sri Guru Granth Sahib is the same Jaagdi Jot - Jot Roop Har-Guru Nanak. Sri Guru Nanak Sahib and Sri Guru Gobind Singh Sahib are inseparable from Sri Guru Granth Sahib and exist in Sri Guru Granth Sahib in their fullness. That is why Sri Guru Gobind Singh Sahib declares that He permanently abides and dwells in Sri Guru Granth Sahib. Every hymn of Sri Guru Granth Sahib is surcharged and pervaded with Divine fragrance, glow and eternal presence of our beloved Lord Guru Nanak. Sri Guru Granth Sahib is the Eternal Embodiment of the whole Shakti, Divine Wisdom, Love, Humility, Holiness and Divinity of all the Ten Manifestations of Guru Nanak. 
And this is how this Sovereign Power of Sri Guru Granth Sahib is addressed to:-

 *Dasoon Patshahion Ke Saroop,**
Sahib Sri Guru Granth Sahib Ji Maharaj,
Hazara Hazoor, Jahra Jahoor,
Kalyug Ke Bohit,
Nam Ke Jahaj,
Halat Palat Ke Rakhiak,
Lok Parlok Ke Sahayak,
Dasaan Patshahian Di Hazar Nazar Jaagdi Jot,
Sahib Ji De Path Darshan Da Dhian Dhar Ke
Bolo Ji Sri Waheguru*


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## Sikh80 (Dec 29, 2007)

*Eh Jeonda, Jaagda, Bolda Guru Nanak Hai*
Highly blessed are the souls who sail in this Celestial and Divine Ship (Sri Guru Granth Sahib).
It is a ‘Voyage Divine’, through the most dreadful Occean of Mortality in this Dark Age. It is a wonderful long journey in the perpetual Holy company of our most Beloved Satguru. Wonder of wonders is that Guru Nanak is all the time at our side and never leaves us stranded for a moment. Guru Nanak is our Rescuer and our Saviour.
As Holy Guru Granth Sahib is a Divine Ship one can easily cross this terrible ocean of illusion and mortality by hearing, by reciting, by singing (holy Kirtan) the Divine Name and Glories of the Lord through the hymns of the Lord Himself. There is no higher Satsang than the Holy Association of Sri Guru Granth Sahib. Guru Nanak's wonderful Divine Lila and Sport on earth flashes in our minds through these sacred hymns and that Holy Remembrance and Faith is sufficient for liberation. 










*Amrit Bani (Gurbani) was the Guru from the very beginning, Sri Guru Nanak Sahib illuminated the world through Gurbani. The same Divine Jot continued the process of illumination through Gurbani in the Luminous Form of Sri Guru Angad Sahib. Sri Guru Nanak Sahib continued the Divine process through Sri Guru Amar Das Ji and so on. Illumination continues unabated-through the same Gurbani from Sri Guru Granth Sahib. For Gurmukhs, the eternal illumination is flowing straight from the holy lips of Jot Roop Har Guru Nanak whereas others only perceive a holy book in front. SRI GURU GRANTH SAHIB IS​*
*‘JAAGDI JOT’,*
*LIVING GURU NANAK SAHIB HIMSELF.*​ 
*http://www.babanandsinghsahib.org/*














_The Form of Sri Guru Granth Sahib changes with the stage of the disciple. It varies with the level of love.__http://www.baisakhi1999.org/n15/main.htm_
God is Love and Love is God. In His Great Udasis Sri Guru Nanak Sahib reaches out, in Love, to the worst sinners like Kauda the Rakshas, Sajan the Murderer, Bhooma the Dacoit, the Lepers and the downtrodden and saves them. Eternal manifestation of Sri Guru Nanak Sahib, Sri Guru Granth Sahib is Love and Love is Sri Guru Granth Sahib. Sri Guru Granth Sahib is Cosmic Love and reaches out to all those who seek solace and healing balm of the Great Emancipator.
Healing and Soothing Love of Sri Guru Gobind Singh Sahib reaches out to the thirsty and wounded enemy, it reaches out to the whole humanity without distinction and discrimination. Love of Guru Gobind Singh Ji is All-Embracing and Universal.
All Glory to Sri Guru Gobind Singh Sahib who infused the whole of His Potentiality in His Eternal Manifestation, The Eternal Guru Sri Guru Granth Sahib.
Gurbani is surcharged with all the spiritual power of the Divine Gurus as they had infused their whole Divine strength there in. Each and every hymn stands fully surcharged with the Eternal Glory of the Divine Name.
Sri Guru Granth Sahib is One Eternal Guru without a Second. Sri Guru Nanak Sahib and Sri Guru Granth Sahib are ONE. Sri Guru Granth Sahib though in appearance, a Holy Scripture, assumes a Divine Form of Guru Nanak for the sake of true devotees. It is only few blessed ones who thus obtain His Auspicious Darshans in Sri Guru Granth Sahib.









_Tenth Guru Nanak permanently resides and dwells in Sri Guru Granth Sahib and blessed indeed is the devotee to whom He so reveals Himself._
Sri Guru Granth Sahib - The Living Lord


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## Sikh80 (Dec 31, 2007)

Sri Guru Granth Sahib : Towards Making a New Civilization

A must read......
*Sri Guru Granth Sahib *​*Towards Making a New Civilization*​
*- N.Muthu Mohan *​


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## Sikh80 (Dec 31, 2007)

*[SIZE=-1]Pause and Ponder[/SIZE]*
*[SIZE=-1]DISCIPLINE OF A SIKH[/SIZE]* 
[SIZE=-1]Sikhism has always been very clear about the discipline required of a Sikh. In fact, Guru Ram Das, the fourth Guru Nanak, laid down an aspect of the discipline required for a Sikh's everyday life. [/SIZE] [SIZE=-1]"Let him, who calls himself a Sikh of the True Guru,[/SIZE] 
[SIZE=-1]Rise early and meditate on God; [/SIZE] 
[SIZE=-1]Let hint exert himself in the morning and bathe in the tank of Nectar,[/SIZE] 
[SIZE=-1]Let him repeat God's Name;[/SIZE] 
[SIZE=-1]under the Guru's instruction;[/SIZE] 
[SIZE=-1]Thus shall his sins and errors-be erased.[/SIZE] 
[SIZE=-1]Let him at sunrise sing the Guru's hymns; [/SIZE] 
[SIZE=-1]Sitting or standing, he should meditate on God's Name. [/SIZE] 
[SIZE=-1]The Disciple, who at every breath, meditates on God;[/SIZE] 
[SIZE=-1]will please the Guru's heart.[/SIZE] 
[SIZE=-1]He alone takes the Guru's instruction;[/SIZE] 
[SIZE=-1]who is by the Lord's mercy so guided.[/SIZE] 
[SIZE=-1]The slave Nanak seeks the dust of the feet of him,[/SIZE] 
[SIZE=-1]Who himself repeats Gods name, and leads others to do so."[/SIZE]​[SIZE=-1]Meditation on the Name of God (Naam Simran) was and is the most important thing for Sikhs living by a discipline prescribed clearly by the Guru.[/SIZE] 
[SIZE=-1](Guru Granth Sahib, pg 305-306)[/SIZE]


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## Sikh80 (Dec 31, 2007)

"SAARANG, FIFTH MEHL: 

This Holy Book is the home of the Transcendent Lord God. 

Whoever sings the Glorious Praises of the Lord of the Universe in the Saadh Sangat, the Company of the Holy, has the perfect knowledge of God. || 1 || Pause || 

The Siddhas and seekers and all the silent sages long for the Lord, but those who meditate on Him are rare. That person, unto whom my Lord and Master is merciful - all his tasks are perfectly accomplished. || 1 || 

One whose heart is filled with the Lord, the Destroyer of fear, knows the whole world. May I never forget You, even for an instant, O my Creator Lord; Nanak begs for this blessing. || 2 || 90 || 113 ||
sikhnet


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## Sikh80 (Dec 31, 2007)

The banee, the shabad, that which is written within the Guru Granth Sahib Ji is the exact physical form of Waheguru in the creation. The banee is the only way to represent the Omnipotent, Omniscient, Infinite, Formless, Colourless Lord. No other way can one remain consciously attached to God.

The Guru Granth Sahib Ji is not a book. The Guru Granth Sahib ji  is Guru Nanak Dev Ji.

Think of the Guru Granth Sahib as the very embodiment of the 10 Gurus. Consider first what is the source of life of the Human Body. In reality we are no different than the pages and cover of a book. We both come from the earth. Although the human body is much more complex, there is a light within it that gives us life. Just as the electrons run through a resistor in a light bulb, in the same way God's Light gives our tissue life and sustenance. Also in the same way the very Light of God is within the Sri Guru Granth Sahib Ji.

In this way, Guru Granth Sahib Ji and God are one and the same.
Re: The guru granth sahib ji


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## Sikh80 (Dec 31, 2007)

an extract from http://www.baisakhi1999.org
EH JEONDA JAAGDA, BOLDA GURU NANAK HAI.
- Baba Nand Singh Ji Maharaj

Sri Guru Nanak Sahib had passed on His whole Potency to Sri Guru 
Angad Sahib. Sri Guru Angad Sahib passes on the same to Sri Guru Amar 
Das Ji and so on. Tenth Nanak passes on the same Potency to Sri Guru 
Granth Sahib in terms of Eternity. There is no distinction between Potency 
and the Possessor thereof. Sri Guru Granth Sahib is the same Jaagdi Jot - 
Jot Roop Har-Guru Nanak. Sri Guru Nanak Sahib and Sri Guru Gobind 
Singh Sahib are inseparable from Sri Guru Granth Sahib and exist in Sri 
Guru Granth Sahib in their fullness. That is why Sri Guru Gobind Singh 
Sahib declares that He permanently abides and dwells in Sri Guru Granth 
Sahib. Every hymn of Sri Guru Granth Sahib is surcharged and pervaded 
with Divine fragrance, glow and eternal presence of our beloved Lord Guru 
Nanak. Sri Guru Granth Sahib is the Eternal Embodiment of the whole 
Shakti, Divine Wisdom, Love, Humility, Holiness and Divinity of all the Ten 
Manifestations of Guru Nanak.

And this is how this Sovereign Power of Sri Guru Granth Sahib is 
addressed to -

Dasoon Patshahion Ke Saroop,
Sahib Sri Guru Granth Sahib Ji Maharaj,
Hazara Hazoor,
Jahra Jahoor,
Kalyug Ke Bohit,
Nam Ke Jahaj,
Halat Palat Ke Rakhiak,
Lok Parlok Ke Sahayak,
Dasaan Patshahian Di
Hazar Nazar JAAGDI JOT,
Sahib Ji De Path Darshan Da
Dhian Dhar Ke Bolo Ji Sri Waheguru
- PART OF ARDAS
BABA NAND SINGH JI MAHARAJ

In this Terrible Kali-Age,
Sri Guru Granth Sahib is the Saviour Ship.
Sri Guru Granth Sahib is the Celestial Ship of the Divine Name.
Sri Guru Granth Sahib is the Protector, the Saviour in this world 
and the worlds hereafter.
Sri Guru Granth Sahib is the Eternal Guru, JAAGDI JOT. Is the 
Illuminator and the Divine Sustainer of the whole Universe.

Sri Guru Granth Sahib is an Ocean of Nectar and a drop of this Nectar is 
enough for emancipation.

Pointing towards Sri Guru Granth Sahib

Eh Jeonda, Jaagda, Bolda Guru Nanak Hai.
- BABA NAND SINGH JI MAHARAJ.

Highly blessed are the souls who sail in this Celestial and Divine Ship (Sri 
Guru Granth Sahib).

It is a 'Voyage Divine', through the most dreadful Ocean of Mortality in this 
Dark Age. It is a wonderful long journey in the perpetual Holy company of 
our most Beloved Satguru. Wonder of wonders is that Guru Nanak is all 
the time at our side and never leaves us stranded for a moment. Guru 
Nanak is our Rescuer and our Saviour.

As Holy Guru Granth Sahib is a Divine Ship one can easily cross this 
terrible ocean of illusion and mortality by hearing, by reciting, by singing 
(holy Kirtan) the Divine Name and Glories of the Lord through the hymns of 
the Lord Himself. There is no higher Satsang than the Holy Association of 
Sri Guru Granth Sahib. Guru Nanak's wonderful Divine Lila and Sport on 
earth flashes in our minds through these sacred hymns and that Holy 
Remembrance and Faith is sufficient for liberation.

Distributed in your humble service by,
Webmaster http://www.baisakhi1999.org.


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## Sikh80 (Jan 1, 2008)

*The Sri Guru Granth Sahib*, _gurū granth sāhib_) is a holy book revered as the 11th Guru of Sikhism, the physical form of the living Guru of the Sikhs.
The Guru Granth Sahib is given the honorific prefix "Sri" which denotes its holiness for Sikhs.
The Guru Granth Sahib became the Guru of the Sikhs and successor to Guru Gobind Singh on October1708, when the 10th Guru made Sri Guru Granth Sahib the 11th and final eternal Guru.
The Guru Granth Sahib was dictated by Guru Gobind Singh.


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## Sikh80 (Jan 1, 2008)

The Adi Granth is the composition compiled by Guru Arjan (also known as Guru Arjun), however it does not contain the hymns of the 9th Guru, Guru Tegh Bahadur. The Adi Granth was compiled by Guru Arjan in the year 1604. The Granth was made a living guru by the last of the living Gurus, Guru Gobind Singh in 1708. Guru Gobind Singh said before his demise that the Sikhs were to treat the Granth as their next Guru.

http://en.wikipedia.org/wiki/Portal:Sikhism


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## Sikh80 (Jan 1, 2008)

The Guru Granth Sahib contains over 5000 Shabhads or hymns which are poetically constructed; and set to classical forms of music Ragas; can be set to predetermined musical Talas (rhythmic beats).
Below an excerpt from the 15the "Ang" (limb) of the Guru Granth Sahib:
ਨਾਨਕ ਕਾਗਦ ਲਖ ਮਣਾ ਪੜਿ ਪੜਿ ਕੀਚੈ ਭਾਉ ॥ 
ਮਸੂ ਤੋਟਿ ਨ ਆਵਈ ਲੇਖਣਿ ਪਉਣੁ ਚਲਾਉ ॥ 
ਭੀ ਤੇਰੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਹਉ ਕੇਵਡੁ ਆਖਾ ਨਾਉ ॥੪॥੨॥ 
nānak kāgad lakh manā pari pari kīcai bhā'u 
masū tōti na āva'ī lēkhani pa'unu calā'u 
bhī tērī kīmati nā pavai ha'u kēvadu ākhā nā'u ||4||2|| 
O Nanak, if I had hundreds of thousands of stacks of paper, and if I were to read and recite and embrace love for the Lord, 
and if ink were never to fail me, and if my pen were able to move like the wind 
-even so, I could not estimate Your Value. How can I describe the Greatness of Your Name? ||4||2||


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## Sikh80 (Jan 1, 2008)

The word "Guru" is said to be made up of two words: GU meaning DARK and RU meaning LIGHT. The word Guru means from darkness to light or from ignorance to enlightenment. The one who enlightens is called GURU. — _Granth_ is Punjabi for "scripture"; _Sahib_ is Hindi meaning "master", from Arabic, meaning "companion", "friend", "owner", or "master". Sri Guru Granth Sahib is the perpetual Guru of the Sikhs. It has 1430 'limbs' and contains the actual words spoken by the Gurus and various other Saints from other religions including Hinduism and Sufi Islam.


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## Sikh80 (Jan 1, 2008)

*History & Composition of the Guru Granth Sahib*

From about 1479, when Guru Nanak was about 10 years old, he brought the word of God to manifestation upon the Earth. Through his hymns and prayers, he inspired and uplifted humankind to live a life of truth, righteousness and spirituality. These enlightening words were sung by his companions, Bala and Mardana, and by the sangats which grew up around Guru Nanak. In his later years, at Kartarpur, it became customary for the members of the Sikh community to sing certain hymns on a daily basis: Japji in the morning; "So Dar" and "So Purakh", the beginnings of Rehiras, in the evenings.
From about 1540, Guru Angad then from 1552 Guru Amar Das and then from 1574 Guru Ram Das all composed shabads, (hymns) and the Sikhs began to collect these in books called Pothis. Chanting these shabads, the Sikhs became vehicles for the vibrations of the Gurbani, the "Word of God", and they achieved a state of higher consciousness, a transcendent meditative union with God and Guru. Even early in Sikh history, however, there were malcontents, and pretenders to the Throne of Spirituality. Prithia, the elder brother of Guru Arjan, composed his own hymns and passed them off as writings of Guru Nanak. There were many different collections of shabads, and many differing versions of the same shabads. Guru Arjan realized that a standardized, authenticated collection of the Guru’s Bani was needed to preserve the integrity of the shabad.


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## Sikh80 (Jan 1, 2008)

The most complete collection of shabads of Guru Nanak, Guru Angad and Guru Amar Das was in the possession of Mohan, a son of Guru Amar Das. Guru Arjan sent Bhai Gurdas to Mohan’s home in Goindwal, to request this collection of shabads. Mohan felt slighted at having been passed over for Guruship — his father, Guru Amar Das, had seen the Divine Light in Guru Ram Das, and had bestowed the Guruship upon him. Mohan refused to answer the door when Bhai Gurdas knocked, and Bhai Gurdas returned to Guru Arjan empty-handed.
Guru Arjan then sent Bhai Buddha to Mohan’s house. Bhai Buddha was by then a very old and respected man in the Sikh community, having been a disciple of all the Gurus, from Guru Nanak through Guru Arjan. When Mohan did not answer Bhai Buddha’s knock, he entered the house anyway. Inside, he found Mohan in a deep meditative trance. Mohan’s younger brother convinced Bhai Buddha not to disturb him, and Bhai Buddha also retured to Guru Arjan empty-handed.
So it was that in 1603, Guru Arjan found it necessary to proceed himself to Mohan’s house, to retrieve the shabads. When Guru Arjan approached his house, he called out in a sweet voice, but there was no response. The Guru sat upon his doorstep and began to sing,
Oh, Mohan, your mansion is so lofty, there is no other place like yours. Oh, Mohan, even the Saints adorn the door of your temple. Show compassion and kindness, Oh Kind Lord—be merciful to the poor. Says Nanak, I am thirsting for the Blessed Vision of Your Darshan Grant me this gift, and I shall be happy.


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## Sikh80 (Jan 1, 2008)

Mohan is a name of God, calling upon Him as the Beloved. When Guru Arjan sang this Hymn, he was singing the Praises of God, in the form of a song to win Mohan’s heart. Mohan threw open the window and called out to Guru Arjan, "You stole the Guruship from my family, and now you come to steal what remains of my heritage!"
Guru Arjan responded with sweet words,
"Oh Mohan, your words are like no others, and your behavior is exemplary. Oh Mohan, you believe in the One God and treat all others as garbage. Says Nanak, please preserve my honor - all your servants seek Your Sanctuary."
Mohan grumbled and protested, muttering about his claim to the shabads. But finally, he came down and sat by Guru Arjan, as the Guru continued to sing,
"Oh Mohan, the Sadh Sangat, the Company of the Holy, meditates upon You, and yearns to obtain the Blessed Vision of Your Darshan. Oh Mohan, at the very last moment of life, death shall not approach You. All who worship You in thought, word and deed shall obtain Your Gifts. Even the impure, the stupid and the foolish obtain Divine Knowledge upon seeing You. Says Nanak, Oh God, You are present within all, You are above all."
Gazing upon Guru Arjan’s enlightened face, feeling the love and radiance emanating from him, hearing the sweet words of love and humility, Mohan’s heart was softened, and opened at last. He acknowledged Guru Arjan’s true place upon the throne of Guru Nanak, and gave all of the shabads in his possession to Guru Arjan.
Guru Arjan then set to compile the shabads into a single volume, the Adi Granth. He sifted through the shabads which had been passed down from the first four Gurus, and filtered out those which had been added by imposters. Bhai Gurdas was the scribe who recorded the words of Guru Arjan. When he asked Guru Arjan how he could distinguish between the true and the false shabads, Guru Arjan replied, "Even in a great herd of cows and calves, the mother cow will recognize the cry of her calf, above all others. Just so, the True Shabad resonates truly, and is easily distinguished from the false."


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## Sikh80 (Jan 1, 2008)

Guru Arjan added a great many of his own shabads to those of Guru Nanak, Guru Angad, Guru Amar Das and Guru Ram Das. He also added shabads of fifteen Hindu and Muslim Saints, among them Kabir, Ravi Das, Naam Dev, Trilochan and Sheikh Farid.
Guru Arjan left some blank pages in the Granth. When Bhai Gurdas asked the purpose of this, he answered that one of the Gurus to follow him would add the shabads in their proper place at the proper time. In time the shabads of Guru Teg Bahadur, the ninth Manifestation of the Guru’s Light, were added by Guru Gobind Singh and thus the Sri Guru Granth Sahib was complete


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## Sikh80 (Jan 1, 2008)

The Adi Granth was finally completed in 1604, and installed in the Golden Temple; Baba Buddha was appointed Granthi (Head servant and reader). Guru Arjan told the Sikhs that the Adi Granth was the embodiment of the Guru, and should be treated with all the respect accorded to himself. When Guru Arjan first completed the Adi Granth, he placed it upon his own bed and slept on the floor. The words in Sri Guru Granth Sahib are were written joined up without any spaces in between them. Until the mid 1960's, this was the only form that Sri Guru Sahib took. However, some unscrupulous printers decided to print the Sri Guru Granth Sahib with separate words thus making it easier to read for untrained people. Unfortunately, within a few years, virtually all of Sri Guru Granth Sahib ji's in Gurdwaras around the world were in the split up form.
Guru Gobind Singh, the tenth and last of the Sikh Gurus to take human form, dictated the entire Granth Sahib at Talwandi Sabo now called Damdama Sahib. Dhir Mal, the son of Baba Gurditta and grandson of Guru Hargobind, had taken possession of the Adi Granth; he refused to give it to Guru Gobind Singh when the Guru asked for it. Dhir Mal taunted the Guru, "If you are a Guru, then prepare your own." Guru Gobind Singh proceeded to dictate it to Bhai Mani Singh, who recorded it on paper. While some have questioned the authenticity of this story, it is well for us to remember that, of course, Guru Gobind Singh was no ordinary person at all. And, in the old days of bards and story-tellers, it was not unusual for them to recite from memory entire epic poems such as the Iliad and the Odyssey. Guru Gobind Singh included the Shabads of his father, Guru Teg Bahadur, but he did not include his own Shabads; His text was later compiled by some Sikh Scholars and was called Dasam Granth. The Dasam Granth is not revered as Guru, and its contents is widely disputed. The great task of re-writing the entire Guru was finally completed in 1705. The "Damdama Sahib Bir" as it is now called was then taken to Nanded where it was installed.


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## Sikh80 (Jan 1, 2008)

Guru Gobind Singh installed this expanded version of Adi Granth as Guru on October 20, l708. This day is celebrated today as Guru Gadi Day. At the time of his death, he declared that the Word of God embodied in the Siri Guru Granth Sahib was to be Guru for all time. He said, "O Beloved Khalsa, let any who desire to behold me, behold the Guru Granth. Obey the Granth Sahib, for it is the visible body of the Guru. Let any who desire to meet me, diligently search its Bani." Thus the Word of God, which has manifested as Guru in Nanak, and had passed through the ten incarnations of Guru, was now returned to its form as the Word, the Bani, the Shabad.


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## Sikh80 (Jan 1, 2008)

*Structure of the Sri Guru Granth Sahib Ji*



The last page from the bir of Guru Granth Sahib handwritten by Pratap Singh Giani, located on the first floor of Sri Harimandir Sahib, Amritsar.
_Main article: Ragas in the Guru Granth Sahib_
The Guru Granth Sahib Ji is not an ordinary scripture, but the embodiment of the spirit of God. Within its 1430 limbs, the shabads (hymns) are arranged in 31 Ragas, the traditional Indian musical measures and scales. Within the Ragas, they are arranged by order of the Sikh Gurus, with the shabads of the various Saints following. The shabads are written in various meters and rhythms, and are organized accordingly. For instance, Ashtapadi - eight steps, or Panch-padi - five steps. The Sri Guru Granth Sahib is written in Gurmukhi script, but the shabads were written in many different languages including Braj, Old Punjabi, Khariboli, Sanskrit and Persian.
The Adi Granth starts with the a non-raga section with Japji as the first entry. This is followed by thirty-one ragas in the following serial order: Sri raga, 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. Then come saloks and swayas. The final sections are Mundavani, a salok and Rag Mala.


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## Sikh80 (Jan 1, 2008)

*Sri Guru Granth Sahib ji and English Translation*

In the West, it has become common to use the English translation of the Sri Guru Granth Sahib in Gurdwara programs and Akhand Paaths, because many of the western Sikhs are not fluent in Gurmukhi. This has served to bring many to the presence of the Guru who otherwise may not have had the opportunity to experience the "Shabad Guru" (literally "Word Guru"). It should be noted, however, that only Sri Guru Granth Sahib ji in Gurmukhi is considered to be the Guru. The English translation may also be installed on a separate Palki (special throne) on the side and serve to better illuminate the sangat in the meaning of the words of the Guru. The English translation may be used during an Akhand Paath in which the participants are not fluent in Gurmukhi. However, if a special Gurdwara program is being planned, the English Akhand Paath days can be accommodated so that the full Gurmukhi Bir of Sri Guru Granth Sahib presides.
A Sikh is encouraged to and should learn to read Gurmukhi so as to deepen his or her experience of Gurbani and so that the full body of the Guru may be installed in the Gurdwara.
Ideally, English and other translations of the Sri Guru Granth Sahib Ji should be considered as just another "style" (language) of talking/deitating/praising the guru. While some Sikhs believe that it is necessary to learn Punjabi/Gurmuki to understand and appreciate the Sikh texts, many do not hold this view. However, the nuances of Guru ji's words can only really be understood in their original form.


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## Sikh80 (Jan 1, 2008)

*Comments on Sri Guru Granth Sahib by Non-Sikhs*

This is what Max Arthur Macauliffe writes about the authenticity of the Guru's teaching
_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 Arabian Prophet 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._
Miss Pearl S. Buck, a Nobellaureate, 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. ...


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## Sikh80 (Jan 1, 2008)

*Message of Guru Granth Sahib*

_Main article: Message of Guru Granth Sahib_
The Guru Granth Sahib provides unique and unequalled guidance and advice to the whole of the human race. It is the torch that will lead humanity out of Kaljug, (the dark era) to a life in peace, tranquillity and spiritual enlightenment for all the nations of the World. The main message can be summarized as:

Meditate on the name of Infinite Creator (God) (Remember God) 
One Universal Creator of All
All Peoples of the World are Equal
Women as Equal
Speak and Live Truthfully
Control the Five Vices
Live in God's Hukam (Universal Laws) 
Practise Humility, Kindness, Compassion, Love, etc
The links in the above posts are live.Click and see more info.************


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## Sikh80 (Jan 1, 2008)

The Guru Granth Sahib (also known as the Adi Granth) is truely unique among the world's great scriptures. It is considered the Supreme Spiritual Authority and Head of the Sikh religion, rather than any living person. It is also the only scripture of it's kind which not only contains the works of it's own religious founders but also writings of people from other faiths. The living Guru of the Sikhs, the book is held in great reverence by Sikhs and treated with the utmost respect. Sikhism rejects idol worship, so the Guru Granth Sahib is not worshipped as an idol, but rather emphasis is placed on respect of the book for the writings which appear within. Guru Granth Sahib is a collection of devotional hymns and poetry which proclaims God, lays stress on meditation on the True Guru (God), and lays down moral and ethical rules for development of the soul, spiritual salvation and unity with God. 

The Sikhism Home Page: Sri Guru Granth Sahib


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## Sikh80 (Jan 1, 2008)

The Sikh Gurus never believed in the exclusivity of their teachings. The Gurus undertook travels to spread their message to peoples of different cultures in their own native languages. The Gurus did not believe in the ideas of any language being 'sacred' or 'special'. It is in this spirit that various Sikh scholars have undertaken efforts to translate Sri Guru Granth Sahib into a number of languages in order to spread the teachings of the Gurus and to bring the Sikh religion to the people of the world as Guru Nanak wished. 

*"Enshrine the Lord’s Name within your heart. The Word of the Guru’s Bani prevails throughout the world; through this Bani, the Lord’s Name is obtained." (Guru Amar Das, Maru, pg. 1066) **[FONT=Arial, Helvetica, sans-serif]"All the sources of creation, and all languages meditate on Him, forever and ever." (Guru Arjan Dev, Asa, pg. 456) [/FONT]*


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## Sikh80 (Jan 1, 2008)

[FONT=Arial, Helvetica, sans-serif]The Khalsa Consensus Translation presented here is regarded by some Sikh scholars as being among the finest and most accurate english translation currently available. The author, Singh Sahib Dr. Sant Singh Khalsa has faithfully attempted to follow the original Gurmukhi text as closely as possible and maintain accuracy in page breaks and the numbering notations found in Sri Guru Granth Sahib. An analysis of the available english translation as well as a direct comparison are also presented here in this category.[/FONT] [FONT=Arial, Helvetica, sans-serif]Because of it's musical nature and poetic style, no translation can ever hope to fully capture all of the moods and nuances of the original Gurmukhi version. At the same time the celebration of God and the Gurus teachings on how one should live their life found in Sri Guru Granth Sahib transcends cultural and linguistic boundaries and are universal in their appeal.[/FONT]


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## Sikh80 (Jan 1, 2008)

Any one who want to add something on Dhan Sri Guru Granth ji Maharaj Sahib ji can post here.


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## Sikh80 (Jan 10, 2008)

bwxI pihlW qoN hI gurU sI[
gurU nwnk dyv jI ny aupdyS kIqw bwxI dvwrw[
auh joq gurU AMgd dyv jI ivc AweI[ aupdyS bwxI dvwrw huMdw irhw[
qIjI pwqSwhI sRI gurU Amrdws jI g`dI qy ibrwjy qy auvyN aupdyS huMdw irhw[ ...
iPr gurU gRMQ swihb g`dI qy ibrwjmwn hoey, aupdyS bwxI dvwrw ho irhw hY[
gurmuKW vwsqy auhI gurU jI bYTy bwxI dvwrw aupdyS kr rhy hn[
mUrK leI &rk hY, igAwnI leI prq`K gurU hY bwxI[
gurU gRMQ swihb jI g`dI pr hYN, aupdyS bwxI dvwrw hY[
gurmuKW leI koeI &rk nhIN hY[
&rk hmwrI idRStI myN hY, idRStI p`kI krnI hY[ 
bwbw nµd isMG jI mhwrwj

Quotes on Sri Guru Granth Sahib​


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