GURU GRANTH SAHIB [SACRED SCRIPTURE OF THE SIKHS] (QUADRICENTENNIAL: 1604-2004) Prepared & Published for free distribution by: SIKH KHALSA MISSION INC. AUSTRALIA 2 GURU GRANTH SAHIB – (Sacred Scripture of the Sikhs): Quadricentennial, 1604 - 2004 Compiled by: Gurmit Singh, J. P. First Edition: 2,000 copies; March 2004 For Free Distribution by: SIKH KHALSA MISSION INC. 9 – HAMLIN STREET, QUAKERS HILL, N S W – 2763, AUSTRALIA [Tel /Fax No. 61 2 9837 2787] 3 Contents Page 1. Guru Sahibaan 4 2. Shabd Guru – Divine Word 5 3. Guru Granth Sahib 12 4. The contents 13 5. Important references 18 6. Divine Words-Revealed Hymns 19 7. Universality aspect 29 8. Views of different Scholars 39 9. Gems from Gurbaani 42 10. Gurduara Sahib – Congregation Halls 45 11. Sikh Reht Maryada- Code of Conduct 46 12. Free Meals for all: Guru Ka Langar 51 13. Gurpurbs and Guru Khalsa Panth 52 14. Sikh Population 54 15. Main Features of the Sikh Religion 54 4 GURU GRANTH SAHIB – Sacred Scripture of the Sikhs Guru Granth Sahib , the sacred Scripture of Sikhs is much more than a sacred Scripture to Sikhs. It is their Eternal and Spiritual Living Guru. Sikhism originated in Punjab State (now in India) in the fifteenth century and is now the fifth largest religion spread all over the world. Guru Nanak (1469–1539 CE) was the Founder of the Sikh Religion, who was born in the village Talwandi, now called “Nankana Sahib ”, situated near Lahore (Pakistan). Right from his childhood, he started questioning the meaningless rituals and practices prevalent in both the main societies of Hindus and Muslims. He preached that there is only One Almighty God, the Supreme True Entity, and that all persons being children of the same God, should have the freedom to remember His Bounties as well as to attain His Bliss. He astonished both Hindus and Muslims, the dominant religious entities in India at that time, when he said that no one is a Hindu or a Muslim as all of us are children of the same Father, the Almighty God. Guru Nanak was followed by the nine successors, namely, Guru Angad (1539-1552), Guru Amardas (1552–1574), Guru Ramdas (1574-1581), Guru Arjun (1581–1606), Guru Hargobind (1606–1644), Guru HarRai (1644–1661), Guru Harkishan (1661-1664), Guru Tegh Bahadur (1664-1675) and Guru Gobind Singh (1675-1708). Before breathing last on 7 th October 1708, Guru Gobind Singh, the Tenth Master, put an end to the personal Guruship and declared that from now onwards “Guru Granth Sahib” will be the 5 Guru for Sikhs forever. This was not something done out of any exigency, but something in-built in Sikhism and inevitable. Right from the time of Guru Nanak, the concept of “Shabd Guru ” or Revealed Divine Word is central to Sikhism and it has been preached and practised by all the Gurus during their lives and has been discussed in detail in their verses enshrined in the Guru Granth Sahib. Guru Gobind Singh issued an order for all Sikhs to obey the Guru Granth Sahib as their Spiritual Guru. It will be pertinent to note here that unlike other religions, Sikhism does not derive its name from its originator. Instead, Guru Nanak preferred to call his followers “Sikhs”. The Sikhs follow the Revealed Divine Word, the Shabd Guru. It was none else but Guru Nanak, who declared that Shabd was his Guru. In his most pertinent discussion with the “Sidhs” he was asked who was his Guru. Guru Nanak answered: “Shabd is his Guru” and further defined the follower as disciplined, attentive mind. It is recorded in the Guru Granth Sahib: kvx mUlu kvx miq vylw ] qyrw kvxu gurU ijs kw qU cylw ]43] (rwmklI mhlw 1 isD gosit ] gurU gRMQ swihb - pMnw 942) Sidhs asked Guru Nanak: “What is the life’s root, the source of all? What teachings hold for these times? Who is your Guru? Whose disciple are you?” (GGS – Page 942) pvx ArMBu siqgur miq vylw ] sbdu gurU suriq Duin cylw ]44] (rwmklI mhlw 1 isD gosit ] gurU gRMQ swihb - pMnw 943) Guru Nanak replied: “From the air is the beginning and this is the age of the True Guru’s Teachings. The Shabd, the Divine Word is the Guru, upon whom I lovingly focus my consciousness; I am thy disciple.” (Page 943) 1 > < siqgur pRswid ] > GURU GRANTH SAHIB [SACRED SCRIPTURE OF THE SIKHS] (QUADRICENTENNIAL: 1604-2004) Prepared & Published for free distribution by: SIKH KHALSA MISSION INC. AUSTRALIA 2 GURU GRANTH SAHIB – (Sacred Scripture of the Sikhs): Quadricentennial, 1604 - 2004 Compiled by: Gurmit Singh, J. P. First Edition: 2,000 copies; March 2004 For Free Distribution by: SIKH KHALSA MISSION INC. 9 – HAMLIN STREET, QUAKERS HILL, N S W – 2763, AUSTRALIA [Tel /Fax No. 61 2 9837 2787] 3 Contents Page 1. Guru Sahibaan 4 2. Shabd Guru – Divine Word 5 3. Guru Granth Sahib 12 4. The contents 13 5. Important references 18 6. Divine Words-Revealed Hymns 19 7. Universality aspect 29 8. Views of different Scholars 39 9. Gems from Gurbaani 42 10. Gurduara Sahib – Congregation Halls 45 11. Sikh Reht Maryada- Code of Conduct 46 12. Free Meals for all: Guru Ka Langar 51 13. Gurpurbs and Guru Khalsa Panth 52 14. Sikh Population 54 15. Main Features of the Sikh Religion 54 4 GURU GRANTH SAHIB – Sacred Scripture of the Sikhs Guru Granth Sahib , the sacred Scripture of Sikhs is much more than a sacred Scripture to Sikhs. It is their Eternal and Spiritual Living Guru. Sikhism originated in Punjab State (now in India) in the fifteenth century and is now the fifth largest religion spread all over the world. Guru Nanak (1469–1539 CE) was the Founder of the Sikh Religion, who was born in the village Talwandi, now called “Nankana Sahib ”, situated near Lahore (Pakistan). Right from his childhood, he started questioning the meaningless rituals and practices prevalent in both the main societies of Hindus and Muslims. He preached that there is only One Almighty God, the Supreme True Entity, and that all persons being children of the same God, should have the freedom to remember His Bounties as well as to attain His Bliss. He astonished both Hindus and Muslims, the dominant religious entities in India at that time, when he said that no one is a Hindu or a Muslim as all of us are children of the same Father, the Almighty God. Guru Nanak was followed by the nine successors, namely, Guru Angad (1539-1552), Guru Amardas (1552–1574), Guru Ramdas (1574-1581), Guru Arjun (1581–1606), Guru Hargobind (1606–1644), Guru HarRai (1644–1661), Guru Harkishan (1661-1664), Guru Tegh Bahadur (1664-1675) and Guru Gobind Singh (1675-1708). Before breathing last on 7 th October 1708, Guru Gobind Singh, the Tenth Master, put an end to the personal Guruship and declared that from now onwards “Guru Granth Sahib” will be the 5 Guru for Sikhs forever. This was not something done out of any exigency, but something in-built in Sikhism and inevitable. Right from the time of Guru Nanak, the concept of “Shabd Guru ” or Revealed Divine Word is central to Sikhism and it has been preached and practised by all the Gurus during their lives and has been discussed in detail in their verses enshrined in the Guru Granth Sahib. Guru Gobind Singh issued an order for all Sikhs to obey the Guru Granth Sahib as their Spiritual Guru. It will be pertinent to note here that unlike other religions, Sikhism does not derive its name from its originator. Instead, Guru Nanak preferred to call his followers “Sikhs”. The Sikhs follow the Revealed Divine Word, the Shabd Guru. It was none else but Guru Nanak, who declared that Shabd was his Guru. In his most pertinent discussion with the “Sidhs” he was asked who was his Guru. Guru Nanak answered: “Shabd is his Guru” and further defined the follower as disciplined, attentive mind. It is recorded in the Guru Granth Sahib: kvx mUlu kvx miq vylw ] qyrw kvxu gurU ijs kw qU cylw ]43] (rwmklI mhlw 1 isD gosit ] gurU gRMQ swihb - pMnw 942) Sidhs asked Guru Nanak: “What is the life’s root, the source of all? What teachings hold for these times? Who is your Guru? Whose disciple are you?” (GGS – Page 942) pvx ArMBu siqgur miq vylw ] sbdu gurU suriq Duin cylw ]44] (rwmklI mhlw 1 isD gosit ] gurU gRMQ swihb - pMnw 943) Guru Nanak replied: “From the air is the beginning and this is the age of the True Guru’s Teachings. The Shabd, the Divine Word is the Guru, upon whom I lovingly focus my consciousness; I am thy disciple.” (Page 943) 46 wishes too, present voluntary contribution in a humble way and then sit down on the carpet without any disturbance and listen to Kirtan and Katha attentively – (Sikh meditation is through singing and recitation of the sacred Hymns from the Guru Granth Sahib). Such an assembly of Sikhs is called “Sangat ” – Congregation. Should there be any doubt or any person needs some more clarification, they should contact the Gurduara Management or any other Gursikh, who is well conversant with all aspects of the Sikh religion. SIKH REHT MARYADA – (SGPC) The Code of Sikh Conduct & Conventions – (Sikh Reht Maryada) published by the Shiromani Gurdwara Parbandhak Committee, Amritsar, Punjab, explains various aspects of the Sikh way of life, which every Sikh, wherever they may be residing, are required to follow for the sake of discipline, equality and uniformity. This Booklet in Punjabi and English is available free of cost in all the Gurduaras and one should, whether a casual visitor or adherent of the Sikh Faith, obtain a copy and read it thoughtfully. In accordance with the guidance provided in the Sikh Reht Maryada, the morning and evening recitations, including congregational prayers specifically arranged on Sundays or other special occasions, are concluded with the Ardaas – (formal supplication litany) generally conducted by the “Granthi”, who is a person appointed by the Gurduara Management to look after the congregational services. Before the start of “Ardaas ”, all participants stand up with folded hands and attentively listen to the prayer. It begins like this – qU Twkuru qum pih Ardwis ] jIau ipMfu sBu qyrI rwis ] 47 qum mwq ipqw hm bwirk qyry] qumrI ikRpw mih sUK Gnyry ] koie n jwnY qumrw AMqu ] aUcy qy aUcw BgvMq ] sgl smgRI qumrY sUiqR DwrI ] qum qy hoie su AwigAwkwrI ] qumrI giq imiq qum hI jwnI ] nwnk dws sdw kurbwnI ] O Almighty God! You are our Master and we pray to You. It is by Your Grace that we are given this body and soul. You are our Mother and Father both, whereas we all are Your children. Through Your blessing, we are enjoying this comfortable life. O True Lord! No one knows Your bounties, greatness and virtues, as You are Limitless and the Greatest of the Great. The whole Universe, with all worldly materials, is kept in a disciplined manner under Your Command. Whosoever is created by You, follows Your Edict. O Lord! You alone know Your functions & limitless power. O Nanak! We, being Your humble devotees, offer ourselves as a sacrifice to You. (GGS-268) {All recite this Hymn.} [Then an officiating Granthi starts the Sikh Prayer] Having invoked the blessings of Almighty God, let us remember Guru Nanak. Then remember Guru Angad, Amardas and Ramdas. May they help us. Call upon then, Arjun, Hargobind and remember Har Rai. Then invoke the blessed Har Kishan whose vision heals all pains and sorrows. Call upon Tegh Bahadur, remembrance of whom, will help to shower all bounties. May Waheguru assist us at all places. Then remember the Tenth Master, Guru Gobind Singh Sahib, who comes to our rescue everywhere. Concentrate your thoughts on the teachings and spirit of all the ten Gurus enshrined in the visible body and the Word of 48 the Guru Granth Sahib, and say, “Waheguru” – (Wondrous True Lord, the Destroyer of worldly darkness). Meditating on the achievements of all the devotees and truthful ones, including the Five Dear Ones, the four Princes (Sahibzadas), forty redeemed ones, and all those who remained steadfast in suffering and kept constant remembrance of the Divine Word, shared their earnings and food with other needy persons, earned their livelihood with dedication and wielded the sword to protect the weak, overlooked the faults and shortcomings of others and think of all with devotion and say, “Waheguru”. Concentrate your minds on the achievements and struggles of those male and female members of the Khalsa, who laid down their lives in the cause of their Sikh religion and righteous actions, got their bodies dismembered bit by bit, got their skulls sawn off, and got mounted on spiked wheels, got their bodies sawn, sacrificed their lives in the service of their sacred shrines (Gurduaras) but did not waver in their Faith and remained steadfast in the cause of Sikhism to the last Hair of their body and to their last breath. O revered members of the Khalsa Order, concentrate your minds on the glorious deeds of those devotees and utter, glory to “Waheguru”. Think of the Five Seats of Authority, the thrones of the Sikh religion and all other Gurduaras and say, “Waheguru”. First of all, it is the prayer of the whole Khalsa before the Almighty God, may the Khalsa always remember - “Waheguru, Waheguru, Waheguru”, and may the whole 49 creation become happy and prosperous thereby. Wherever the Khalsa brotherhood is present and resides, may there be Divine protection and grace, let there be victory over worldly attachments, let there be protection of the tradition of grace, victory of the Panth, let there be Almighty’s protection and say, O Khalsa! “Waheguru”. O Lord. Grant to Sikhs: the gift of Sikh Faith, the gift of uncut/untrimmed long hair, the gift of discipline, the gift of the knowledge, the gift of mutual trust, the gift of self – confidence and above all, the supreme gift of all gifts, the gift of communion with God through meditation on the Divine Word. May Sikhs freely rejoice the recitation of Amrit like Nectar of Gurbaani. Sikh concerts, the banners, flags and the mansions ever remain inviolate. May the cause of Truth and Justice prevail everywhere and at all times and utter, “Waheguru”. May the passions in the minds of the Sikhs remain calm and the reason, flow clear. O Almighty God continues to guide us all. O Supreme True Entity, the Almighty God, Protector and Helper of the Panth, restore to us the right and privilege of unhindered management, free service of and access to “Nankana Sahib” and other shrines/historical places of the Gurus from which the Panth has been separated. O True Lord, the honour of the humble, the strength of the weak, aid unto those who have none to rely upon, True Father, we humbly offer our prayer to You that we all in the form of Sangat – (congregation, have recited...............) 50 Gurbaani. Kindly pardon our errors, omissions and shortcomings and bless us all with your limitless bounties. Grant us the association of those dear ones, on meeting whom one is reminded of Your Divine Name. O Nanak! Let there be ever Charhdi Kalaa - (high spirit and sense of optimism). In Thy Will, we pray for the wellbeing of all. On the conclusion of the Prayer, all participants in congregation should respectfully bow before the revered Guru Granth Sahib, then stand up with folded hands and say – “Waheguru jee ka Khalsa – Waheguru jee kee Fateh” – {The Khalsa belongs to the Wondrous Lord and glorious victory also attributed to Him}. Subsequently, the entire congregation jointly sings the following couplet – “Dohra” AwigAw BeI Akwl kI, qbY clwXo pMQ [ s~B is~Kn ko hukm hY, gurU mwinE gRMQ [ gurU gRMQ jI mwinE, pRgt gurW dI dyh [ jo pRB ko imlbo chy, ^oj S~bd mih lyh [ rwj krygw ^wlsw, AwkI rhy nw koie [ KuAwr hoie s~B imlyNgy, bcy Srn jo hoie [ The Will of God has ordained the Order of Khalsa. All the Sikhs are ordered to obey the Granth as their Guru. Also accept the Guru Granth as the visible body of all the Gurus. Whosoever desires to realise the Almighty God, understand the Divine Word and then follow its revelation. The Khalsa shall rule, there shall be no despair. The frustrated ones will come together, those who seek refuge with the Khalsa, shall be saved. 51 After the Prayer, the officiating Granthi will open the Guru Granth Sahib and read one “Shabd” at random. This is called a “Hukam/Vaak – Command”. The entire congregation listens to it carefully and in complete silence. Thereafter, Karhah Prashaad – Sacred Pudding specially prepared for the occasion, is consecrated with a ‘kirpaan’ (a small sword), and then it is distributed to all without any distinction. FREE MEALS FOR ALL After the conclusion of Congregational prayer, all participants proceed to the adjoining Hall, known as Free Common Kitchen for taking “Guru Kaa Langar”. All will sit on the long-lined carpets in rows and free meal is served to all. Like a reserved car-park for the disabled persons, if any person falls in the category of a disabled person or they are otherwise very old and frail and unable to sit on the ground, arrangements are generally made for appropriate bench/chair and table so that they feel comfortable while taking the food. The “Guru kaa Langar” is open to everyone regardless of caste, colour, creed or gender. Often, it is the men who serve the food to women. According to the teachings of the Gurus, women are of equal dignity in the eyes of God. In fact, while preparing and cooking, Sikh males, together with women, play a more active role. Apart from equality and humility, Gurus had not only taught Sikhs to feed anyone who come to their house as well but also to do service in such a way that any new-comer or guest may not feel that they are partaking of some charity. In fact, they 52 should feel honoured as if they have come to the Guru’s House, which belonged to all in equal measure. Sikhism believes that a person who has more should consider it as God’s trust and share it in the same spirit. A human being is only an instrument to serve others because, in reality, the giver of bounties/goods is God, the Guru of us all. CENTENARY AND GURPURB CELEBRATIONS The best way to celebrate Centenaries, Gurpurbs and other Historical days is to read, recite, understand, follow, and share with others the true spirit of Divine Words enshrined in the sacred Scripture – Guru Granth Sahib. Once we start practising the teachings of Sikh Gurus, there shall remain peace, satisfaction and wellbeing all over the world. Hence it is the duty and responsibility of all Sikhs to act and live according to the basic tenets of the Sikh religion, explained in “Guru Granth Sahib”, and the Sikh Reht Maryada, freely available in Punjabi and English. Similarly, during the daily and weekly congregations either in a “Gurduara Sahib” or at other gatherings, we should spread the goodwill message of the Gurus so that there is global peace. Let there be no victor or victim; no powerful or weak; no high or low; no rich or poor and no wise or fool. GURU KHALSA PANTH AND SIKHS The Guru Khalsa Panth having the status of “Guruhood” means the whole body of committed Amrit-Initiated Sikhs and the Divine Word enshrined in the Guru Granth Sahib. All the ten Gurus established the Sikh religion, though the tenth Guru gave it its final form when he invested it with 53 Guruhood before breathing his last in 1708. So, all Sikhs where ever they reside should feel pride in their unique Sikh Identity, high moral character and truthful living. All religions prescribe certain basic principles so dear to the Founders of their respective Faiths. The Litmus test to identify a “Sikh ” could be applied if a person meets the following core requirements: Any person who faithfully believes in – (1) One Immortal Supreme True Entity, the Almighty God - (Sikhs call Him: “Akaal Purkh or Kartaa Purkh or Waheguru”); (2) Ten Sikh Gurus from Guru Nanak to Guru Gobind Singh – (1469 to 1708 CE); (3) The Guru Granth Sahib incorporating Gurbaani – (The Divine Word – Revealed Hymns); (4) Teachings and Utterances of the Sikh Gurus - (explained in the Sikh Reht Maryada); (5) Initiation by Amrit ceremony bequeathed by the Tenth Guru; (6) Keeping up the long uncut hair, beard, moustaches and eyebrows and Turban on head for Singh males and headscarf for Kaur females; (7) Observance of equality without any caste, class, colour, creed, gender, profession, race, region or status and the person is recognizable as a “Singh or Kaur” and he/she, who does not owe allegiance to any other religion, is a “SIKH ”. 54 WORLD POPULATION OF SIKHS According to the “2003 Encyclopaedia Britannica Book of the Year”, the world population of “Sikhs” is “23.821” millions (Mid-2002). The majority of Sikhs reside in their Homeland Punjab State, and Punjabi is their main spoken language. The Diaspora Sikhs live peacefully like a bunch of different fresh flowers, and have adjusted well in their adopted free countries such as UK, Canada, USA, Singapore, Malaysia, Thailand, East Africa, Iran, Afghanistan, France, Germany, Australia, Fiji, New Zealand, where they have also established their Congregations Halls - Gurduaras. MAIN FEATURES OF THE SIKH FAITH 1. Sikhs believe in Almighty God – the True Supreme Entity, and they remain attuned with True Lord; 2. Sikhs believe that God is the Father of all, and we all are His children. To live as sisters & brothers; 3. Sikhs worship God by reciting and following the Divine Word, and don’t worship any idol or statue; 4. Sikhs earn their livelihood through hard work and with honest means. They are always Optimistic; 5. Sikhs always pray for the well-being of all and ever wish to share with the deserving needy persons; 6. Sikhs believe that everything is below Truthfulness, but Truthful living is the highest of all virtues; 7. Sikh females enjoy equal rights at par with the Sikh males in all fields of life; 8. Sikhs believe in wholesome married family lifestyle, and avoid celibacy or Western’s single concept; 55 9. Sikhs recognize all human beings as belonging to one race, and ever endeavour to live in harmony; 10. Sikhs follow their own independent “Sikh Religion” because they are neither Hindus nor Muslims but respect all persons without any discrimination; 11. Sikhs have their unique identity by keeping up their long uncut hair, beard, moustaches, eyebrows & the Turban for Singh males and scarf for Kaur females; 12. Sikhs have their own Sacred Scripture well known as “Guru Granth Sahib” installed at all the Sikh Gurduaras – Congregational Halls which are open to all persons without any distinction; 13. Sikhs believe in the “Amrit Initiation” thereby enjoined to keep up “Articles of the Faith” – five Kakkaars i.e. (a) Kes: long uncut hair, (b) Kangha: a small wooden comb tucked in the hair-tress, (c) Kaschehraa: an underwear, the specially designed breeches, (d) Karaa: a steel ring worn on the right - hand wrist and (e) Kirpaan: a small sword in baldric. HUMBLE REQUEST Sikh Organisations are kindly requested to improve upon this Booklet and get it printed for free distribution amongst the Sikh families, other communities, schools, universities and institutes interested in knowing the Sikh religion and its adherents. In the voluntary service of the Guru Khalsa Panth, there are no Copy Rights. Waheguru jee ka Khalsa Waheguru jee kee Fateh Sikh Khalsa Mission Incorporated, NSW – Australia
Posted on: Tue, 20 Jan 2015 12:34:30 +0000
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