Sri Guru Granth Saheb

Compilation of Guru Granth Sahib

Guru Arjan gave a central place of worship to the Sikhs in Harimandir Sahib. What he now wanted was a scripture for the Sikhs. So he collected from Bhai Mohan, the son of Guru Amar Das, the hymns of the first three Gurus and some Bhagats, and added to them the compositions of his father Guru Ramdas and his own. He got the Adi Granth written by Bhai Gurdas. Guru Arjan gave the copy to Bhai Banno for binding. He took it for binding to Lahore and on the way prepared a copy. This is known as Bhai Banno’s copy. Guru Arjan kept the original after binding. He installed the Guru Granth Sahib at Harmandir Sahib in 1604. Baba Budhha was appointed as first Granthi or keeper. This copy passed into custody of Bhai Dhirmal, son of Guru Hargobind, who refused to give it to the Guru. Subsequently some Sikhs brought this copy to the fifth Guru who returned it to Dhirmal. It is said that Guru Gobind Singh stayed at Damdama Sahib for nine months in 1706 and dictated the whole Adi Granth to Bhai Mani Singh. Undoubtedly, the Guru expunged certain unauthentic compositions which had crept into some pirated copies and gave it a final form.

Gurbani and Bhagats

The main principle of compilation was that verses which praised God and denounced superstition and the caste were to be included in the Guru Granth Sahib. As regards the compositions of Bhagats, generally the same principle was observed. Guru Arjan included the verses of those who believed in the unity of God and brotherhood of man.

The Granth Sahib was to be broad-based. It could contain within itself principles of modern times. Hence the compositions of people from other castes were applied to the compositions. Foreign words, coined words and current words were put into this literary dish. In selecting the musical scores—Ragas, the Guru employed homely and simple metaphors. Generally-speaking, hymns of devotion, the glory of God, men’s spiritual efforts of equality of men and women were incorporated in the Guru Granth Sahib.

Languages of the Granth Sahib

The Granth Sahib is also called Adi Granth (compilation of the first version). The Granth contains hymns by the Gurus and by other saints: Bhattas (Bards), Mardana, Satta, Balwand, Sunder, Trilochan, Parmand, Sadhna, Ramanand, Beni, Dhanna, Pipa, Sain, Kabir, Ravidas, Farid, Surdas, Bhikhan; and eleven Bhattas (Mathra, Jalap, Harbans, Talya, Salya, Balh, Kalh, Salh, Nall, Kirat, Gayand, Gayand).

Guru Granth Sahib contains 5,894 hymns. The number of stanzas according to Pincott is 15,575; 947 hymns are written by the first Guru, 62 by the second Guru, 907 by the third, 679 by the fourth, 2,218 by the fifth, and 115 by the ninth. Among the remaining 922 hymns of Bhagats, the highest number of hymns (541) is by Kabir.

Ragas

Music forms the basis for classification of the hymns. Under each Raga, the hymns are arranged in the following order:

1. Chaupadas—hymns of four verses.
2. Ashtapadis—hymns of eight verses.
3. Long poems.
4. Chhants—verses of six lines.
5. Short songs.
6. Vars or ballads.
7. Poems of Bhagats in the same Raga.

The hymns are further classified according to the musical clef (Ghar) in which each is to be sung. Although according to the index of Ragas in Ragmala, the total number of Ragas and Raginis is 84, the Guru has used only 31. So the Granth is arranged firstly according to the Raga, secondly, according to the nature of the poem, thirdly authorship, and fourthly the clef. The ordinary edition of Adi Granth Sahib contains 1,430 pages as under:

1. Japji—pp. 1–7.
2. Musical hymns—pp. 8–1351.
3. Saloks Sahskriti—pp. 1352–1359.
4. Gatha—pp. 1359–1361.
5. Phunhe—pp. 1361–1362.
6. Chaubole—pp. 1362–1363.
7. Saloks of Kabir and Farid—pp. 1364–1384.
8. Epilogue to the Guru and the Bhatts—pp. 1384–1408.
9. Saloks of the Gurus—pp. 1409–1428.
10. Rag Mala, index of musical measures—pp. 1429–1430.

Mundavani & Purpose

At the end of the Granth, Guru Arjan has summed up the nature of the Guru Granth Sahib in Mundavani: “In this dish are placed three things: Truth, Contentment and Wisdom. These are seasoned with the Name of God which is the basis of all; whoever eats and enjoy it, shall be saved.” Guru Arjan’s aim was to provide a book of universal religion, for everybody, everywhere. He wanted to guide and regenerate all types of men. He says: “It is a high way (universal cosmical) to regenerate love to tie it to your hearts.” The Guru Granth Sahib is both metaphysical and ethical; it treats the creation of reality and the art of union with Reality; it gives us a vision of truth and opens new paths for the mind. It is a work of divine inspiration, primarily spiritual and incidentally philosophical—a collection of devotional poems and prayers. It contains universal laws like Karma, the cycle of birth and death, Maya, etc. Guru Arjan incorporated the hymns of some Bhagats who subscribed to the unity of God and the cult of Bhagat. Such hymns are the essence of four centuries (thirteenth to sixteenth) of Indian thought in simple yet elevated style, arranged into appropriate musical scores.

Authenticity & Installation

The Guru Granth Sahib is an authentic scripture. The compositions of the Sikh Gurus were preserved and set down by authenticated copies by Guru Arjan. When the original copy (now at Kartarpur) could not be obtained, Guru Gobind Singh dictated it to Bhai Mani Singh. Guru Arjan Sahib, who compiled it, installed it with all reverence and devotion at Harmandir Sahib, Amritsar in 1604.

Hymn (summary): God’s word goes to the people, blessing them and bestowing immortality—the soul of the faith, the song of life today—dispelling illusion and distress, gathering people into divine light, spreading the fragrance of immortal rest.

Granth is the scripture meant for the Gurus’ teaching—the true incarnation. Guru Gobind Singh installed Guru Granth Sahib as the timeless Guru: a living Guru in the midst of the Sikhs. Guru means guide or torchbearer. Guru Granth Sahib gives light and good counsel; it offers spiritual support to all.

Reverence & Maryada

Guru Granth Sahib is revered as the body of the Guru and is kept on a raised platform under a canopy. Everyone must be uncovered and bow with folded hands when it is read. One must put off one’s shoes, wash the feet and cover the head before taking one’s seat before the Guru. This is a mode of reverence and devotion; fanning the scripture by chauris follows its instructions and commands.

In Guru Granth Sahib the divine knowledge and mysticism abound. Guru Nanak says, “My mind is a temple, a sacred place. The celestial Nectar flows in the temple. The Word is in my being and the Song is my blood.” It is therefore fitting that both Sikhs and non-Sikhs show due respect to Guru Granth Sahib.

Guru Granth Sahib’s Language

The Guru Granth Sahib is written in Gurmukhi script. The languages used are mainly Punjabi in various dialects and forms, with verses also in Persian, Sanskrit, Prakrit, Marathi, Sindhi, Multani, Lehndi, Braj Bhasha, Hindi, and Bawan Akhri. Var (heroic ballad) is also a song of praise. The Gurus praised the Name and denounced egoistic pursuits. Hymns are musical and accompanied by the Ragas; mood and language vary with the Raga. Words from Vedas, Vedanta, Vaishnavism, Shaivism, Shaktism, Sufi, Jain, Buddhist and Christian thought appear, lending universal appeal.

The Granth Sahib fostered a new form of Indian poetry. The Gurus dispensed with worship of images and ritualism; mythological forms of Hinduism and Islam were rejected. Great spiritual uplift came through simple and homely similes. Devotional hymns are full of depth of spirit and emotion—Guru Nanak’s Sohila is sung in every Sikh home.

Note: For a scholarly edition, see The Quintessence of Sikhism by Dr. Gobind Singh Mansukhani.