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Fundamentals of Guru Granth
Sahib
Jaspal Singh/Bhajan Singh
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If you are new to Guru Granth Sahib and would like to know the
simple basics, read on. The un-initiated and children of the
Sikh faith would benefit immensely while reading through this
primer prepared by the authors & compilers Jaspal Singh and
Bhajan Singh of Gurmat Gian Missionary College Mumbai and Guru
Gobind Singh Study Circle Maharashtra. These simple notes
present a bird’s eye-view of the fundamentals of the Granth
–pagination, contributors, compilers and its fundamental
thought.
This is an abridged and edited version of the booklet which was
distributed in English and Hindi in thousands by the above
mentioned Groups & Sant Sipahi Sewak Jatha and the Guru Granth
Sahib Study Centre in Mumbai, Nanded, Bangalore and Chennai.
This was also distributed by Bibi Maninder Kaur & Family in
Aurangabad Maharashtra. This team of devout Sikhs wisely thought
of disbursing the Gyan of the Guru on the occasion of the
Tercentenary of Guru Granth Sahib. |
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 Guru
Granth Sahib is not a knot of metaphysical riddles and abstract
theorizing. For the most part it employs an idiom of the common
people, and draws its imagery, metaphors and symbols from the home,
the street and the market place; its poetry has a rare kind of
immediacy, concreteness and urgency. To see a Sikh congregation
intoning the scared hymns in unison is to see spiritual energy take
shape before your eyes.
The Sikhs regard
the Granth as a complete, inviolable final embodiment of the message
of the Guru. There is to be no word beyond the word. And that’s how
Guru Gobind Singh, the tenth guru, spoke to the congregation shortly
before his ascension.
“O Beloved
Khalsa!! Let him who desires to behold the guru or spiritual
teacher, obey the Granth Sahib. It is the visible body of Guru.”
The Guru Granth
Sahib (Known as Adi Granth at that time) was first completed by the
fifth master, Guru Arjan Sahib in 1604 in Amritsar. Its second and
final version was the work of Guru Gobind Singh, and it was
finalized at Damdama Sahib in Saboo ki Talvandi Distt. Bhatinda
Punjab in 1705. He included the hymns of his father the ninth
master, Guru Tegh Bahadur. Since then, the authorized version has
been transcribed and printed a number of times. Its adoration and
veneration is an article of faith with the Sikhs.
One of the
salient features of the Guru Granth Sahib is its catholic character.
It is completely free from bias, animus and controversy. Indeed, the
uniqueness of the Granth in this respect is all the more astonishing
when we consider the obscurantism, factionalism and fanaticism of
times in which it was composed. Perhaps, it is the only scripture of
its kind which contains within its sacred covers the songs and
utterances of a wide variety of saints, savants and bards.
Guru Granth
Sahib contains the compositions and utterances of the high born
Brahmins and the proud Kashashtriyas, as also of the so called lowly
caste Shudras and the unlettered Jatts. This was done at a time when
the caste system in India had almost paralyzed the consciousness of
man. The revolutionary egalitarianism which such a step symbolized
was there after to become the creed of Sikhs. Above all, a poetic
and mystic collage bespeaks the essential humanity of the Sikh mind,
for humanity has to be given a place of pride in the table of virtue
drawn up by the Gurus. The Guru Granth, then, is a sui generic
scripture.
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The revolutionary egalitarianism symbolized in Guru Granth Sahib
has become the creed of the Sikhs. The poetic and mystic collage
bespeaks the essential humanity of the Sikh mind, for humanity
has to be given a place of pride in the table of virtues drawn
up by the Gurus. The Guru Granth, is a sui generic scripture. |
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It is indeed a
magnificent compendium of the religious, mystic and metaphysical
poetry written or uttered between the 12th and 17th centuries in
different parts of India. It is also at the same time a mirror of
the sociological, economic and political conditions of the day. The
satire on the reactionary rulers, the obscurantist clergy, the fake
fakirs and the like is open, uncompromising and telling. In showing
the path to spiritual salvation the Guru Granth Sahib does not
ignore the secular and creative life of man.
The message is
universal, to all human race, in a simple language of everyday usage
– mainly Hindi, Punjabi, Brajbhasha, Pali and other languages,
interspersed with some compositions in Marathi, Urdu, Persian words
and verses – understandable by everyone.
Another
outstanding feature of Guru Granth is the precision and beauty of
its prosody. Whilst a great deal of it is cast in traditional verse
forms (saloks and paurees), and could best be understood in the text
of well known classical ragas, several hymns and songs make use of
popular folklore and metres (Alahanis, Ghoris, Chhands, etc).
The inner and integral relationship between music and verse has been
maintained with scholarly restitution and concern. The entire Bani
in its current printed version come to 1430 pages in 31 ragas.
Glimpses from
Guru Granth Sahib Ji:
Who is God?
Where is God? What are the characteristics of God? How can God be
realized?
 There
is ONE and ONLY ONE GOD, who is formless and dynamic, is all
pervading in the entire spectrum of HIS Creation. He is ever true
i.e. indestructible. He is present in the form of ‘His Naam’ i.e.
‘His Will’ runs every where. GOD is the sole creator of the Universe
and is present in every nook and corner of it. GOD is Fearless and
free from any obligations and is independent of some higher
authority i.e. there is no higher authority than GOD HIMSELF. He
does not have any animosity with anyone. GOD is immortal and beyond
time. GOD is not subject to birth and death. GOD is self-illumined.
By Guru’s grace GOD can be realized.
1k Oangkar
Satnam Karta Purakh Nirbhau Nirvair Akal Moorat Ajooni Saibhang Gur
Prasad ll
-Opening lines of Guru Granth Sahib - Page 1
What is the
Life span of God?
In primal time,
in all the time was the Creator. Nothing is real but the Eternal.
Nothing shall last but the Eternal.
Aad Sach
Jugaad Sach Hai Bhi Sach Nanak Hosi Bhi Sach ll 1 ll
-First stanza of Guru Granth Sahib – Page 1
How can one
be Truthful and how can the veil of falsehood be broken?
By realizing and
accepting the order (Will) of God, by living according to the will
of God.
Kiv
Sachiaaraa Hieiyey Kiv Koorey Tuttey Paal ll Hukam Razai Challna
Nanak Likhiya Naal ll
-First Hymn
of Guru Granth Sahib – Page 1
What is the
objective of Human Life?
We are blessed with Human form. This is our only chance to meet the
God. No other deeds in any way are useful for us to achieve our
spiritual goal. We should join the company of holy and contemplate
on the God’s Naam, i.e. His qualities (1). Also make effort to
successfully swim across the worldly ocean of the illusion of Maya.
The birth in a human form is being wasted in the love for
worldliness (Pause to think). I have not practiced meditation,
remembrance, self-restraint and faith. I have not served the holy, O
Lord.! Nanak says; my actions are low. Preserve the honor of your
shelter-seeker. (2).
Bhai
Prapat Maanukh Dehuriya ll Gobind Milan ki eh Teri Bariya ll
Avar Kaaj Tere Kittey Naa Kaam ll Mil Sadh Sangat Bhaj Kewal Naam ll
1 ll
Saranjam Laag Bhaujal Taran Key ll Janam Birtha Jaat Rang Maiya Key
ll 1 [[ Rahao ll
Jap Tap Sanjam Dharam Naa Kamaiyaa ll Seva Sadh Na Janiya Har Raaiya
ll
Kahu Nanak Ham Neech Karamma ll Saran Parey Ki Rakhau Sarma ll 2 ll
4 ll
-Guru Granth
Sahib - Page 12
How is
Religion defined in Sri Guru Granth Sahib?
Meditate on the
Lord’s Naam i.e. His qualities and perform good deeds.
Sarab
Dharam Meh Sresth Dharam ll Har ko Naam Jap Nirmal Karam ll
-Guru Granth Sahib – Page 266
How does one
become religious?
Let us make continence, self restraint, discipline our furnace;
patience our goldsmith; understanding and wisdom our anvil;
knowledge our tools; Fear of God should be our bellows; austerity
and practicing penance should be our fire; Gods love should be our
pot; and therein filter the nectar. In such a holy mint shape the
body, life & mind given to us. This is the daily routine of those
blessed with the gracious glance of God.
Jat Pahara
Dheeraj Suniyaar ll Ahran Matt Ved Hathiyaar ll
Bhau Khala Agan Tap Tao ll
Bhanda Bhao Amrit Tit Dhall ll
Ghariyey Sabad Sachi Taksal ll
Nanak Nadri Nadar Nihal ll 38 ll
-Guru Granth Sahib - Page 8
What is Maya
or illusion?
Any activity which leads to forgetting the Lord, resulting in
attachment and love for the other things, is called Maya.
Eh Maya
Jit Har Visaraey Moh Upjaey Bhao Dooja Laiya ll
Kahe Nanak Gur Parsadi Jina Liv Laagi Tinhi Vichchey Maya Paiya ll
29 ll
-Guru Granth Sahib - Page 921
 Why
have we to worry?
Oh, my mind!!
Why are you worrying for some endeavor when all initiatives are with
the Lord? He gave birth to living beings in stones also, in rocks
also and made a provision of food for them. Oh my God, who so ever
joins the holy company, is liberated. By the grace of God, such a
person is blessed with supreme position, as the dry wood blooms
forth. The mother, the father, the friend, the son, the wife, none
can be of support to another. My mind, why are you worrying as God
makes food available to everyone.
Nanak
Chinta Mat Karhu Chinta Tis Hi Hey ll Jal Meh Jant Upaekey Tina Bhi
Rozi deay ll
Othey Hatt Na Challee Na Ko Kirs Kareyr ll Sauda Mool Na Hovai Na
ko lae Na Deye ll
Jiya Ka Ahaar Ji Khana Eh Kareh ll Vich Upaey Saira Tina Bhi
Saar
Kareay ll
Nanak Chinta Mat Karau Chinta Tis Hi Hey ll 1 ll
-Guru Granth Sahib - Page 955
What is the
philosophy of Human Life?
In the plate are
placed three items – truth, contentment and meditation. The immortal
name of the Lord which is the base-support of everything is also
there. If a person partakes this spiritual preparation and enjoys
it, then that person will be liberated from the cycle of
birth/death. This precious thing cannot be forsaken and should
always be enshrined in the mind. One can successfully swim through
this illusive world of Maya, all this being the unfathomable expanse
of God, by seeking refuge of God.
Thal Vich
Tinn Vastu Payean Sat Santokh Veecharau ll Amrit Naam Thakur Ka
Paiya Jis Ka Sabhas Adharau ll Jey Ko Khavey Jey Ko Bhunchaey Tis Ka
Hoe Udharau ll Eh Vast Tajee Neh Jayee Nit Nit Rakh Urdharau ll Tam
Sansar Charan Lag Tariey Sabh Nanak Brahm Pasarau ll 1 ll
2nd last Hymn of Guru Granth Sahib – Page 1429
What is the
importance of Guru?
I never
appreciated what you have done for me, O Lord. You have made me
worthy of your service. I am merit less and have no virtue. O Lord,
you yourself has taken mercy on me. O Lord, you took mercy on me and
blessed me with a friend, the Guru. 5th Nanak says, if I am blessed
with the Lord’s name, then my body and soul can blossom.
Tera Kita
Jatao Nahi Mainoo Jog Kitoei ll
Mai Nirgunarrey Ko Gunn Nahin Aapey Taras Payoyeey ll
Taras Paiya Mehramat Hoi Satgur Sajan Miliaa ll
Nanak Naam Miley Taa Jeevaa Tan Man Theevey Hariyaa ll
Last Hymn of Sri
Guru Granth Sahib – Page 1429
Is Guru
Granth Sahib truly universal?
Yes, it is.
Apart from the Bani of six Sikh Gurus, it contains the bani of 15
Bhaktas/Saints belonging to all sections of society i.e. Brahmins,
Khatris, Vaishs or Shudras as well as Muslim Fakirs and Saints. They
are Bhagat Kabir, Bhagat Namdev, Bhagat Ravidass, Bhagat Trilochan,
Bhagat Sheikh Farid, Bhagat Beni, Bhagat Dhanna, Bhagat Jai Dev,
Bhagat Bhikhan, Bhagat Parmanand, Bhagat Sain, Bhagat Pipa, Bhagat
Sadhna, Bhagat Ramanand and Bhagat Surdas.
Apart from that,
it contains the bani of 11 Bhatts, namely, Bhatt Kalsahar ji
Bhatt Jalap ji,
Bhatt Kirat ji, Bhatt sallh ji, Bhatt Kallh ji, Bhatt Bhallh ji,
Bhatt Nallh ji, Bhatt Gayand ji, Bhatt Mathura ji, Bhatt Ballh ji
and Bhatt Harbans ji
Furthermore
there is Bani of three Sikhs too -Baba Sunder ji - grandson of the
third Master, Guru Amardas ji, Bhai Satta ji - a Bard in the court
of the fifth Master, Guru Arjan Sahib and Bhai Balwand ji - another
Bard in the court of the fifth Mater, Guru Arjan Sahib.
As a Sikh of
Guru Granth Sahib, what should I do?
With abiding
faith in Guru Granth Sahib and all its teachings, the Sikh of the
Guru wherever he or she resides, should encourage co-existence and
universal brotherhood and work zealously to remove misery and
suffering from human life. Let us live a pious, honest, fruitful
way of life to attain oneness with God, for all humankind without
any distinction of caste, creed, race, sex or religion.
Let us imbibe
the teachings of the Guru and spread the good Word. Let us all be
true Ambassadors of the Guru –in word and deed to make this world a
peaceful and better place to live for all.
5 November
2008
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