THE BOOK

Introduction

INTRODUCTION

SRI GURU GRANTH SAHIB

Siri Guru Granth Sahib is a unique holy Book of the Sikhs which has the compositions of not only the Sikh Gurus, but also 29 other great souls most of whom belonged to very low classes in the society, enshrined in it. Guru Nanak Sahib, the founder of the Sikh religion Himself collected the compositions of these Bhugats (supreme devotees of Waheguru) and passed on to His successor, Guru Angad Dev Ji. The passing of all the collections on to the next Guru continued until Guru Arjun Dev Ji compiled Guru Granth Sahib which was completed in Aug 1604 and installed in Harmandir Sahib in Sept of the same year as the Word of God. It is written in Gurmukhi script, but in addition to Punjabi, which is the main language of the Book, it contains many words (in some cases the whole Shabads) of other languages like Hindi, Sanskrit, Marathi, Persian, Arabic, etc.

Guru Granth Sahib contains only the praise of Waheguru and the Satguru, and its Teachings are for the whole humanity, and not just for some particular faith. The main Teaching of Guru Granth Sahib is that the objective of human life is the union with Waheguru, and that there is only one path to achieve that, no matter what the faith of an individual is. There are no stories in Guru Granth Sahib per se; but some stories from Hindu Granths have been used simply to glorify Waheguru.

Guru Granth Sahib has 1430 pages and 5876 stanzas (including shabads, paurries, sloaks, suvuyiyaiy, and couplets etc.) the detail of which is as follows:

GURU SAHIBAN

Guru Nanak Dev Ji = 950

Guru Angad Dev Ji = 63 (Sloaks only)

Guru Amar Dass Ji = 869

Guru Ram Dass Ji = 648

Guru Arjun Dev Ji = 2312

Guru Tegh Bahadur Ji = 116

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Total = 4958

BHUGATS

Kabir Ji = 534

Namdev Ji = 62

Ravidass Ji = 40

Farid Ji = 123

Trilochan Ji = 5

Dhanna Ji = 4

Baini Ji = 3

Jai Dev Ji = 2

Bheekhun Ji = 2

Rama Nand Ji = 1

Perma Nand Ji = 1

Peepa Ji = 1

Sadhna Ji = 1

Sain Ji = 1

21 Soor Dass Ji = 1 (only one line)

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Total = 781

BHATTS (Suvuyiyaiy)

22.Kul Sahaar = 54

23. Nullh = 16

24. Mathura = 14

25. Gayund = 13

26. Keerut = 8

27. Bullh = 5

28. Jaalup = 5

29. Sullh = 3

30. Bhika = 2

31. Haribans = 2

32. Bhullh = 1

Total = 123

OTHER GREAT DEVOTEES

33. Sundar Ji = 6

34 and 35. Satta and Balvund = 8

Total = 14

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Grand Total = 5876

NOTE: The holy compositions of Guru Tegh Bahadur Sahib were enshrined in Guru Granth Sahib in 1706 at Talwandi Sabo (now Damdama Sahib) in Dist. Bathinda By Guru Gobind Singh Ji. Guru Granth Sahib was accorded Guruship in Sept 1708 by Guru Gobind Singh Ji shortly before He left this mortal world.

INTERNAL ARRANGEMENT

The entire Guru Granth Sahib is written in the praise of the magnanimity of Waheguru (God), about the importance of Satguru (and His role), and about high (honest and moral) living of man. Unlike most other religious books, Guru Granth Sahib contains no stories of any kind. There are references to some stories from Hindu holy books, but, they are mentioned only to emphasize the magnanimity of God. Because the whole Guru Granth Sahib is in the praise of Waheguru, there is lots of repetition to emphasize Truth. However, the repetition is very enjoyable because it is written in different ragas and in very sweet language – each Shabad has its own beauty and impression.

With the exception of Jap(u) Ji, which is the very first entry in Guru Granth Sahib, all the rest of the holy compositions have been divided into Ragas, which are 31 in number. The first holy composition is Jap(u) Ji which is considered to be the gist of the entire Guru Granth Sahib by many noted scholars. It is followed by a collection of nine Shabads which constitute Rehras (Sahib); Rehras is followed by a collection of five Shabads which collectively are called Sohila (Sahib). These three holy Banis (compositions) cover the first 13 pages and are advised to be recited by the Sikhs every day. The Ragas start on page 14 in the following sequence: Siri Raag, Majh, Gaurri, Assa, Goojri, Dayv Gandhari, Bihaagrra, Vudhuns, Soritth, Dhanasri, Jaitsari, Toadi, Bairarri, Tilung, Soohi, Bilaavul, Gaund, Ramkali, Nut Narayan, Maali Gaurra, Maaru, Tookhaari, Kedaara, Bairon, Basunt, Saarung, Mulhaar, Kaanrra, Kulyan, Parbhati, and Jai jai vunti (total 31).

There are a few more Banis at the end of Ragas which are as follows: Seskriti Sloaks M:1, Sehskriti Sloaks M:5, Gaatha M:5, Foonhe M:5, Chauboalay M:5, Sloak Kabir Ji, Sloak Farid Ji, Suvuyiyaiy Mookhvaak M:5, Bhatt Suvuyiyaiy.

Sloak over and above the Vaars: M:1, M:3, M:4, M:5, and M:9. Moondaavni, M:5 and Sloak M:5 (1 only), and Raag Maala (Questionable).

GHUR: The ragas are further subdivided into “Ghur” which implies suitable music and tune. Maximum 17 different “ghurs” have been used in Sri Guru Granth Sahib.

USE OF MEHLA

All Guru Sahiban have used the name “Nanak” for them which means that their compositions are strictly according to the Fundamentals laid down by Guru Nanak Sahib and there is absolutely no deviation from them. However, to avoid confusion (which was necessary for many reasons) the title “Mehla” has been used by each Guru in the order they occupied the throne of Guru Ship. Thus Mehla 1 or simply M:1 implies the first Guru, Nanak Sahib, M:2 for the second Guru, Angad dev Ji, M:3 for the third Guru, Amar Dass Ji and so on.

In Guru Granth Sahib, Waheguru has been referred to as our father, our mother, brother, friend and as the Lord. However, to show deep reverence, He has been referred to as our husband (Lord) and all the human beings as His wives. It has got nothing to with the gender as all of us know that Waheguru is formless. But the relationship as advised is simply to show our reverence for Him. Throughout Guru Granth Sahib, you will find this relationship used very frequently. Maintaining, the relationship, Guru Sahiban have used the title “Mehla” for them. Mehla, in Hindi means woman, but please do not confuse this with the gender. This also implies the equality of both the genders.

The use of “Mehla” is important in some situations in identifying the timing of some events and some other reasons. For example, Baabur’s attack on Emnabad has been described in Guru Granth Sahib as a tragic event as personally witnessed by Guru Sahib. If there were no mention of Mehla 1, the timing of the attack would not have been clear. (For much more detail go to the Website: www.gurbanisandesh.com)

ORDER OF ENSHRINING THE HOLY COMPOSITIONS

When the Raags (Ragas) start on page 14, first of all, the Shabads are entered starting with Mehla 1 and then the other Mehlas in sequence. The Shabads are followed by Ashatpudies (having 8 stanzas or complete sentences), special compositions, Chhunts, any special composition in chhunts, and finally the Vaars at the end. All the compositions in different categories are numbered fir each Mehla and then the total is given at the end. In the first three Raags, the numbers have been added continuously. If there seems to be a change from the norm, it will be explained.

MAIN PRINCIPLES OF GURU GRANTH SAHIB

As mentioned in the beginning, the objective of human life is to unite the human soul with the Supreme Soul – Waheguru. To achieve that, and to be indistinct from Waheguru, one must have the same noble qualities as Waheguru Himself; otherwise, the union is NOT possible. To acquire the noble qualities, one must obey the following Fundamental Principles of Guru Granth Sahib (not in any particular order).

1. UNSHAKABLE FAITH IN WAHEGURU (GOD): A Sikh (Devotee) must have an unshakable faith in Waheguru only. No other power (including gods and goddesses) should be worshipped, or accorded the same respect as Waheguru.

2. Satguru is a manifestation of Waheguru, and one cannot realize Waheguru without taking shelter of Satguru (surrendering to Him). It is a fundamental law of Waheguru.

3. One must keep Waheguru in mind all the time, and recite His Naam as much as possible. And His Will must be accepted gladly.

4. No ritual of any kind or donations to undeserving people is acceptable to Waheguru.

5. One must earn his livelihood by honest means. He can work hard to improve his financial situation, but usurping others rights or even having an evil thought on others’ belongings is highly sinful. One must also share their wealth with the needy.

6. One must have a good moral character, and must not keep an evil eye on other women (or men in case of women).

7. One must control his sensual pleasures and feelings related to lust, rage, greed, worldly attachments, and conceit or ego. Such feelings can be controlled only by singing Waheguru’s praise in the company of the holy men (wherever possible).

8. Maya has been created by Waheguru Himself, and it has many forms including wealth, sensual pleasures, selfishness, and ego etc. Some money is certainly needed to carry out the affairs of daily life; but love for money or any other form of Maya causes big separation from Waheguru which defeats the objective of human life. The gimmicks of Maya can be controlled by reciting Waheguru’s Naam in Guru’s shelter.

9. Undeserving praise or unjustified criticism of any individual is a sin, and one must refrain from both.

10. Waheguru has created all human beings, and He resides in every heart. So, one must not discriminate among fellow human beings based on caste, colour, creed, status in society, and gender, and treat them equally.

11. Happy and sad occasions are a part of life; one must not feel overjoyed at happy occasions, or depressed at sad happenings. One must accept all occasions as the Will of God.

12. No day, time, or moment is auspicious or inauspicious by itself. All the phenomena happen by Natural Laws. One must not believe in any superstitions, and deal with situations as they present themselves.

13. One must always feel contented in life, and must be thankful to Waheguru for His gifts, and never complain if one feels that something is missing.

14. One must not cause any injustice or oppression to others, and by the same token, must not accept injustice or oppression caused by others, and must struggle to defend his own the rights, and the rights of others.

15. Use of all intoxicants should be avoided at all times.

THE GRAMMAR OF GURU GRANTH SAHIB

The grammar used in Guru Granth Sahib is very different from the modern grammar of the languages – especially Punjabi. The use of vowels changes the meanings of a word dramatically. The vowels used imply whether a word represents a noun or a verb; male or female; singular or plural; or a subject or an object.

To cite an example the word “Nanak” has appeared in 4 different forms as follows:

nwnk. nwnku. nwnik. nwnkY

The first version simply implies the name of the author which could be any of the six contributing Gurus. The second version implies a specific Guru – usually Guru Nanak Sahib, The third version Nanak is the subject and implies “by Nanak” while in the fourth version, the word implies Nanak as object and it means “to Nanak” or “for Nanak”.

This system applies to all the words in all similar situations.

Sometimes a slight change in vowels changes the meaning of the word entirely. For example:

cwr; cwir

Both the words have exactly the same pronunciation and enunciation, but with completely different meanings. The first version means “beautiful” while the second version means the number “four”. There are many such situations.

HOW TO SHOW SUCH SPELLINGS IN ENGLISH

When vowels change the meanings of words with the same pronunciation as in the above situations, the last vowel is shown in the brackets as shown below.

Nanak; Nanak(u) and Nanak(i) and

Chaar(u); Chaar(i).

LETTER SOUNDS IN ENGLISH AND PUNJABI

There are 26 letters in the English alphabet, but 40 in Punjabi. So not all the Punjabi sounds can be expressed in English and there are a quite a few sounds in Punjabi which require a combination of English letters to express them – but still not completely.

The following combinations will be used:

Gurmukhi Letter Corresponding English combination Gurmukhi English

S sh

K kh

c ch

J jh

T tth

F dh

x x

q q

B bh

V rr

PRONUNCIATION: Besides the above sounds, the letter U will be used mostly as a connector; the letter “o” will be used twice to represent the short “u” and the longer “u” sounds.

If a Punjabi word begins with the vowel I, it will be pronounced as a “short I” and not a long i.

SOME SPECIAL TERMS USED IN SRI GURU GRANTH SAHIB

RUHAOU: Most of the Shabads, and a few Sloaks have the command, “Ruhaou” in them. Ruhaou means stop. The sentence preceding “Ruhaou” contains the main message (or the gist) of the Shabad while the rest of the Shabad explains the message. Some Shabads have more than one “Ruhaou”in them; that means there are more than one ideas in the Shabad. While some other Shabads have no “Ruhaou” in them. For example, the Shabad “So Dur” has no “Ruhaou”in it, and just one Shabad out of fifty in Raag Majh has “Ruhaou”, in fact 4, in it. Sometimes, it is more effective if the meaning of the Shabad is started with “Ruhaou”.

CHURN DHOORR(I) or Dust of the Feet: You will notice that in many shabads, it is advised that the devotees shower in the dust of the feet of the Guru (or other holy men) or put the dust on the forehead. Churn Dhoorr(i) has been used as a metaphor in Guru Granth Sahib to show deep reverence or respect and love for the Guru or Waheguru’s Naam. The advice does not imply that we actually cover our bodies with the dust of the feet of the Guru or other holy men. It simply imply that we obey the advice of the Guru respectfully like a slave.

MAYA AND ITS THREE EFFECTS: Maya is anything that affects human senses. It includes money (wealth), attachment with worldly things including family, selfishness, ego, lust, rage, and so on. Such effects captivate the man, and form the basis of sensual pleasures which rob him of his noble qualities or of spirituality. For that reason Maya has also been called “poison” and “snake” in Guru Granth Sahib.

Hindu Granths acknowledge three effects of Maya on human beings - Tumo, Rujo and Sato. In the Tumo (darkness or rage) state of mind, the human beings have very little awareness and are ignorant about Waheguru and about the world. They believe in superstitions and spend their lives in ignorance. In the Rujo state of mind, humans have some awareness and the ability to rationalize things. They spend their lives reasonably well. Sato is the state of higher awareness, in which people are more enlightened, and rather than following the crowd, they can make their own decisions. Their life is more satisfying to them. To be one with Waheguru, one has to rise above the three effects of Maya to attain the Fourth state.

World-Sea or Sea of Maya

Even though God is omnipresent and lives in every heart, we are unable to see Him because there is a thick curtain of Maya between us and Him. This curtain is called the sea of Maya or the world-sea. So, Gurbani professes that we have to swim across this sea to be one with Him. Another construct which has been used in Gurbani is that Waheguru resides above the effects of Maya; since all the visible world is under the influence of Maya, God is thought to be living way up high in the sky above all the visible universe. So, to reach Him, we have to rise very high too (above the effects of Maya). So, for our understanding, Guru Sahiban have used the analogy of climbing up a mountain to reach Waheguru. However, the reasoning of some religions which think God lives somewhere up in the sky is different from the reasoning of Gurbani. Because God is inaccessible, they think He must be living high up in the sky. For example, Muslims believe that there are seven skies above the earth, and God lives on the seventh sky. Similarly, Hindus believe that their gods live in paradise which is somewhere in the sky. So, please note the difference in reasoning.

THE FOUR VEDAS: Rig; Yujoor; Shaam; and Athurbun.

THE SIX SHASTRAS: Vaiyshayshik; Nayayay; Shaankhiyay; Paatunjul; Meemaansa; and Vaydaant.

THE EIGHTEEN PURANAS: Vishnu; Padum; Braham; Shiv; Bhagvat; Naarad; Maarkunday; Ugun(i); Braham Vaiyvert; Ling; Varaah; Sakund; Vaamun; Koorum; Mutsuyay; Groorr; Brahmaand; and Bhuvikhyay.

THE FOUR YUGAS (OR JOOGS): Satyug, Trayta, Dooaapur, and Kalyug.

THE FOUR DESIRED PRODUCTS: High Morality; Wealth; Success; and Salvation.

KHUT(U) KERMA (THE SIX DEEDS): The six accepted deeds (for Brahmans): receive and deliver education; perform yugna for self and for others; give and receive donations.

For other Hindus: early morning bathing; recitation of some mantras; performing huvuns; idol worship; pilgrimage; and meditation.

THE FIVE DEMONS: Lust, Rage, Greed, Worldly attachments, and Conceit (or ego).

CHAAR KILVIKH (FOUR SINS): all the four recognized sins (killing of a Brahman, and a cow; killing or selling of a daughter; and donations from an immoral person).

FOUR FIRES: Cruelty; Rage, Lust, and Greed.

WORSHIP OF NUVAIY PARKAARA (THE NINE TYPES OF WORSHIP): Hindu books have listed nine forms of worship as follows:

Listen to the praise of one’s deity. 2. Singing praise. 3. Remembering the deity. 4. Wash the feet. 5. Offering flowers etc. 6. Kneeling before. 7. Friendly behaviour. 8. Personal tending. 9. Offer self.

THE FOURTEEN RUTTANS (THE VALUABLE ARTICLES): It is a story in the Puranas that when the war between the gods and the demons would not come to an end having lasted for several thousand years, they decided to churn the Kheer Ocean together. They used the Mount Sumer as the churner, and the Shesh Naag (Vishnu uses the snake as his bed) as the rope to spin the churner. Vishnu transformed himself into a turtle which was used as the base to support the churner on it. (The turtle is one of the ten incarnations of Vishnu). When the churning was over, the ocean spat out the following 14 valuable items, known as the 14 Ruttans (jewels). They are:

1.Luxmi, the goddess of wealth (who married Vishnu). 2. Kamdhen Cow. 3. Parjaat Tree. 4 and 5 Fairies Rumbha, and Maneka. 6. Dhunvuntri, a physician 7. A horse with seven heads. 8. The Moon. 9. Amrit. 10. Poison 11. Liquor. 12. A Conch. 13. A bow. 14. Airavut Elephant.

EIGHT FUNDAMENTAL ELEMENTS OF HUMAN BODY: Skin; Blood; Bones; Fat; Muscles; Marrow, Hair and Semen.

YUGS AND HUVUNS: A yug (or yuga) is a function in which huvuns are performed, some animals are sacrificed and meals are served to holy men and Brahmans. A Huvun (also called hoam) is a religious ceremony which is performed to beg for the successful completion of some important task. A fire is built in a pit which is fed with ghee and some other ingredients, and mantras are recited all the time.

SOME POPULAR STORIES FROM HINDU GRANTHS

Such stories have been used as parables to glorify God. They will also be explained with the Shabads where they are quoted. A few of them are given below. However, Guru Granth Sahib does NOT certify the truthfulness of the stories

BHAGAT PREHLAD: Was the son of a Hernkashyup (Hernaksh), a king who reigned in the eon of Satyug. He worshipped some gods who were pleased with his dedication, and blessed him with some supernatural powers. Hernaksh became so conceited of his powers that he ordered everybody in his kingdom to worship him alone and no other god. However, Prehlad, who was only five years old, was a great devotee of Vishnu, refused to obey his father’s orders. Not only that, he also convinced his classmates not to worship his father. When Hernaksh came to know about that, he threatened Prehlad with severe punishment for disobeying his order. But no threat of any punishment deterred Prehlad, and he continued to disobey his father. At that, Hernaksh tried to have Prehlad killed. He was thrown in front of an elephant to be trampled over, but he escaped unhurt. He was thrown from the top of a mountain, and then in a river to be drowned, burn in fire and a few more attempts on his life; but Prehlad escaped unhurt every time. Finally, the King drew his own sword to sever Prehlad’s head, but suddenly Vishnu appeared in a strange form to save his devotee from death. He had the head of a lion, but his lower part of the body was that of a human. He grabbed Hernaksh with his lion-paws and tore him apart. Guru Granth Sahib used this story to glorify Waheguru, and not Vishnu.

ELEPHANT IN THE NET OF AN OCTOPUS: There is a story that a Gunderbh (a musician of the gods) was transformed into an elephant because of the curse of a sage. Once, the elephant went to drink water in the pool of god Varun where an octopus shackled him in his tentacles and began to pull him in the deep water. When the elephant was about to drown, he grabbed a lotus flower in his trunk and prayed to Vishnu to save him. Vishnu listened to his prayer and cut the tentacle of the octopus with his disc-like sharp weapon.

BRAHMAN AJAMAL: Ajamal, a Brahman of Kanauj, fell in love with a prostitute, and married her. It was considered a great sin for a Brahman to marry a prostitute (which defies the logic). So, he was treated like a big sinner. He had many children from his prostitute wife. Someone advised him to name his youngest son, Narayan, which is also a name for Vishnu. The idea was that when Ajamal would call his son by that name, he would be reciting Vishnu’s name even without realizing that. Recitation of his name would please Vishnu whereby Ajamal’s sins would be forgiven. DEROBING (UNDRESSING) DRAUPADI: Draupadi was the wife of the five Pandva brothers who lost everything to Duryodhun during gambling at the game of dice. Duryodhun was the eldest son of Dhritrashtra, the king of Delhi, and a cousin of the Pandvas who had laid claim to the throne of Delhi. When Pandvas lost everything materialistic at gambling, they put used their wife, Draupadi, as pledge with the hope they would win he back. But unfortunately, they lost her two. Duryodhun ordered Draupadi to be brought to him, and his younger brother, Dusashun, began to undress her in the court in front of everybody. Draupadi prayed to Krishna, who saved her from being undressed.

BIRTH OF BRAHMA: Brahma, who is believed to be the creator of all life was himself born out of the stem of the lotus flower growing in the navel of Vishnu. It is further believed that he wanted to find the end of the stem out of which he was born. He wandered in the darkness for thousands of years, but never found the end. (I wonder who was creating life when he was away).

STORY OF RAJAH BUL AND SRI VISHNU: Rajah Bul was a very conceited and self-assured kind of rajah who would not listen to anyone else. Once he started the performance of a series of yugs. He had completed 100 yugs and started the last one. On completion of the yug, Indra (who is believed to be the king of all gods, and is the ruler of paradise) would have lost his rule on paradise. So, he rushed to Vishnu for help. Vishnu changed himself into a midget Brahman, and went to Rajah Bul begging for only 2.5 steps of land to build a hut for him to live and worship God. Bul’s guru recognized that as a trick or sleight, and advised Bal not to grant the request, but Bal did not want to deny such a small request. Vishnu measured all his land in two steps, and demanded the remaining half a step. At that, Bul offered his own body and lied down on the ground. Vishnu hit him hard with the knee pushing him down in the underworld. Bul demanded that he had granted Vishnu’s request, so now Vishnu must fulfill his promise and build a hut and live there. Vishnu had to agree, and now he is living at the door of Bal in the ocean. That is why Vishnu is also known as a dweller of water. Being midget is considered one of his ten incarnations.