The text consists of 1,430 angs (pages) and 5,894 shabads (line compositions), which are poetically rendered and set to a rhythmic ancient north Indian classical form of music.[7] The bulk of the scripture is divided into 31 main rgas, with each Granth rga subdivided according to length and author. The hymns in the scripture are arranged primarily by the rgas in which they are read.[8] The Guru Granth Sahib is written in the Gurmukhi script in various languages including Punjabi, Lahnda, regional Prakrits, Apabhramsa, Sanskrit, Hindi languages (Braj Bhasha, Bangru, Awadhi, Old Hindi), Bhojpuri, Sindhi, Marathi, Marwari, Bengali, Persian and Arabic. Copies in these languages often have the generic title of Sant Bhasha.[9]
The Guru Granth Sahib was composed predominantly by six Sikh gurus: Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan and Guru Tegh Bahadur. It also contains the traditions and teachings of fourteen Hindu Bhakti movement sants (saints), such as Ramananda, Kabir and Namdev among others, and one Muslim Sufi saint: Sheikh Farid.[10][11]
Sri Guru Granth Sahib Ji In Punjabi With Meaning Download
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The vision in the Guru Granth Sahib is of a society based on divine freedom, mercy, love, belief in one god and justice without oppression of any kind.[12][13] While the Granth acknowledges and respects the scriptures of Hinduism and Islam, it does not imply a moral reconciliation with either of these religions.[14] It is installed in a Sikh gurdwara (temple). A Sikh typically prostrates before it on entering such a temple.[15] The Granth is revered as eternal gurbn and the spiritual authority in Sikhism.[16]
Guru Arjan began compiling an officially approved version of the sacred scripture for the Sikh community. He sent his associates across the Indian subcontinent to collect the circulating hymns of Sikh gurus and convinced Mohan, the son of Guru Amar Das, to give him the collection of the religious writings of the first three gurus in a humble manner by singing the hymns registered in Guru Granth Sahib, 248..mw-parser-output .templatequote{overflow:hidden;margin:1em 0;padding:0 32px}.mw-parser-output .templatequote .templatequotecite{line-height:1.5em;text-align:left;padding-left:1.6em;margin-top:0}
[20] As his associates returned with their collections, Guru Arjan selected and edited the hymns for inclusion in the Adi Granth with Bhai Gurdas as his scribe.[21][note 1] This effort yielded several drafts and manuscripts, some of which have survived into the modern era.[19][23]
Another early variant manuscript is called the Guru Harsahai pothi, preserved by Sodhis and is believed to be the one that existed before Guru Arjan's compilation and one he gave to his eldest brother Prithi Chand. It was initially installed in Amritsar, then was moved in the 18th-century and preserved in Guru Harsahai (35 kilometers west of Faridkot, Punjab) till 1969, when the state government requested it be displayed for the 500 years celebrations. It was moved for the first time in over 200 years and briefly displayed in Patiala for the event. Thereafter, the Sodhis consented to transfers. In 1970, however, during another such transfer, this early version of the Adi Granth manuscript was stolen.[19] However, photos of some pages have survived.
This manuscript is claimed by the Sodhis to be the oldest and one written in part by Guru Nanak. However, this claim is first observed only much later, in texts attributed to the 17th-century Hariji, the grandson of Prithi Chand. Based on the evidence in the surviving photos, it is unlikely that Guru Nanak wrote or maintained a pothi. The features in its Gurmukhi script and the language suggest that the hymns are significantly older, and that the pre-canonical hymns were being written down in early Sikhism and preserved by the Sikh Gurus prior to the editing by Guru Arjan. The existence of Guru Harsahai manuscript attests to the early tradition of Sikh scripture, its existence in variant forms and a competition of ideas on its contents including the Mul Mantar.[24]
Many minor variations, and three significant Adi Granth recensions, are known; these provide insights into how the Sikh scripture was compiled, edited and revised over time.[23] There is a fourth significant version called the Lahori bir, but it primarily differs in how the hymns are arranged and the final pages of the Adi Granth.[23][note 2]
In 1604, the first edition of the Sikh scripture, Adi Granth, was complete and officially approved by Guru Arjan. It was installed at the Golden Temple, with Baba Buddha as the first granthi or reader.[28] No hymns were added by Guru Hargobind, Guru Har Rai and Guru Har Krishan. In the Sikh tradition, Guru Hargobind is credited for adding the rga tunes for nine out of 22 Vars. The hymns of IX Guru Tegh Bahadur, after his beheading in Delhi, were added to the scripture by his son and successor Guru Gobind Singh.[22]
In 1704 at Damdama Sahib, during a one-year respite from the heavy fighting with the Mughal Emperor Aurangzeb, Guru Gobind Singh and Bhai Mani Singh added the religious compositions of Guru Tegh Bahadur to the Adi Granth to create the final edition, called the Guru Granth Sahib.[29] Prior to Guru Gobind Singh, three versions of the Adi Granth pothi with minor variations were in circulation at Sikh shrines across the Indian subcontinent.[30] In addition, several unauthorized versions were in circulation, issued by sects founded by one of the sons or relatives of earlier Sikh Gurus such as Prithi Chand, Guru Arjan's elder brother.[30] Guru Gobind Singh issued the definitive final edition that included the hymns of his father, and closed the canon. This manuscript is called the Damdama bir, and a 1707 rare copy of this manuscript is now preserved at the Toshakhana in Nanded, Maharashtra.[30]
The compositions of Guru Gobind Singh were not included in the Guru Granth Sahib and set into the Dasven Padsah ka Granth, which is more popularly known as the Dasam Granth.[29] The compilation and release of this definitive edition of the latter was completed by Bhai Mani Singh.[31]
The Akali Nihang sect of Sikhs consider the Dasam Granth and the Sarbloh Granth as extensions of the Guru Granth Sahib. As such, they refer to these scriptures as Sri Dasam Guru Granth Sahib, and Sri Sarbloh Guru Granth Sahib.[32] They call the Guru Granth Sahib, Aad Guru Granth Sahib. They also sometimes refer to the granths as "Durbar", such as Aad Guru Durbar. The Sarbloh Granth has another name, as Sri Manglacharan Purana. They believe that all three of these scriptures are authentic, written by the Gurus and are one of the same.[32] For this reason, they will often place the Dasam and Aad Granths on the same level and on the same throne (also known as the palki). They also sometimes do this for the Sarbloh Granth as well.
In virtually all Sikh Gurdwaras, one will find an assortment of weapons such as swords, daggers, war quoits, etc. in front of the Guru Granth Sahib. This was brought about due to the emphasis of a martial spirit within the Sikh religion, as well as an influential composition from the Dasam Granth known as the Shastar Naam Mala[33], written by Guru Gobind Singh. Within this composition, it praises various types of weapons from all over the world, including swords, saifs, curved swords (tulwars), arrows, guns, etc.[34] There is a famous line within the composition which states,
The Guru Granth Sahib contains predominantly hymns of the following Sikh Gurus: Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan and Guru Teg Bahadur.[35] Whilst these six gurus are widely accepted as having their writings included in the Guru Granth Sahib, there are some who argue compositions of Guru Har Rai and Guru Gobind Singh are also included.[36][37][38][39] A Salok Mahalla Satvan (7) and Dohra Mahalla Dasvan (10) have been attributed by some to the seventh and tenth gurus, respectively.[36][37][38][39] It also contains hymns and verses of thirteen Hindu Bhakti movement sant poets (saints) and two Muslim saint poets. There are also idolatry verses for the Gurus such as Guru Nanak fused into some pages, those composed by bards (Bhatts).[clarification needed] The hymns and verses are different lengths, some very long, others being just a few line verses.[10][35] Twenty-two of the thirty-one ragas contain the contributions of bhagats.[5] The following is a list of contributors whose hymns are present in the Guru Granth Sahib[40] as well as the number of hymns they contributed:[5]
In the 19th and 20th-century, several manuscript versions of the Adi Granth and the Guru Granth Sahib hymns were discovered. This triggered contesting theories about authenticity and how the canonical text of Sikhism evolved over time. There are five views:[41]
The entire Guru Granth Sahib is written in the Gurmukhi script, which was standardized by Guru Angad in the 16th century. According to Sikh tradition and the Mahman Prakash, an early Sikh manuscript, Guru Angad Dev had taught and spread Gurmukhi at the suggestion of Guru Nanak Dev who invented the Gurmukhi script.[43][44] The word Gurmukh translates to "from the mouth of the guru". It descended from the La scripts and was used from the outset for compiling Sikh scriptures. The Sikhs assign a high degree of sanctity to the Gurmukh script.[45] It is the official script for writing Punjabi in the Indian State of Punjab.
The word raga refers to the "color"[47] and, more specifically, the emotion or mood produced by a combination or sequence of pitches.[48] A rga is composed of a series of melodic motifs, based upon a definite scale or mode of the seven svara psalmizations,[49] that provide a basic structure around which the musician performs. Gurbani raags are not time dependent.
In 1708, Guru Gobind Singh conferred the title of "Guru of the Sikhs" upon the Adi Granth. The event was recorded in a Bhatt Vahi (a bard's scroll) by an eyewitness, Narbud Singh, who was a bard at the Rajput rulers' court associated with gurus.[50] Sikhs since then have accepted the Guru Granth Sahib, the sacred scripture, as their eternal-living guru, as the embodiment of the ten Sikh Gurus, the highest religious and spiritual guide for Sikhs. It plays a central role in guiding the Sikh's way of life.[6][51] 152ee80cbc