Guru
Granth Sahib
“By
the Command of the Timeless Being the Order of the Khalsa was ordained. All
Sikhs are enjoined (final injunction of the Tenth Master, Guru Gobind Singh),
to accept the Granth as the Guru.”-----Couplet sung at the end of Sikh supplication,
“Ardaas”.
The
Sikh scriptures were collated as Aad Granth in 1604 by the Fifth Guru, Guru
Arjan Dev. The final version of the Granth was completed by the Tenth Guru,
Guru Gobind Singh, at Damdama Sahib in the year 1705. He added the hymns of his
father, Guru Tegh Bahadur, the Ninth Guru, to the volume collated a century
earlier. Later, in 1708, the sacred volume was proclaimed as Guru Granth Sahib,
the Word-Guru.
Therefore,
Guru Granth Sahib was collated by the founder-Gurus of Sikhism themselves during
the person-Guru period (1469 – 1708), and the authenticity of the Holy
Scripture has never been in any doubt. This distinguishes this sacred volume
from the holy scriptures of all other main religions of the world. The holy
texts of all other major world religions were transmitted through an oral
tradition and were collated and scribed long after the demise of their
founders. However, in the case of the Aad Granth (later instituted as the
Guru), the fifth Guru, Guru Arjan Dev himself selected and dictated the text to
Bhai Gurdas who wrote it down.
The
Sikhs believe in their holy Book, Guru Granth Sahib, the Word-Guru, as the
eternal Living Guru. They do not believe in any person-Guru, other than the Ten
Guru personalities before the Granth was ordained as Guru (1708). For this
reason, the Sikhs are called the people of Ahl-e-Kitab or “people of the sacred
Book”.
The
Sikh holy Scripture, Guru Granth Sahib contains hymns of the Sikh Gurus and,
quite uniquely in the world religions, the hymns of God-devotees of other
religions: Hindu and Muslim saints (Bhagats) from very diverse
religio-geographical backgrounds. The hymns of Kabir and Ravidas from Benaras,
Jaidev from Bengal, Ramanand from UP, Sheikh Farid from Punjab, Namdev,
Tarlochan and Parmanand from Maharasthra, and Dhanna from Rajasthan are
included. These sacred hymns are called Shabad or Gurbani (the Guru’s Word);
also, all the hymns in Guru Granth Sahib are referred to as Bani or Gurbani –
the Word revealed to the Guru, or to those Bhagats, whose hymns have been
selected for inclusion in Guru Granth sahib. Guru Granth Sahib is the
embodiment of the revealed Word over a period of about five centuries to 1708.
Hymns by Bhagat Sheikh Farid are from 12th and 13th century, and the latest
hymns are of the Ninth Sikh Guru, Guru Tegh Bahadhur (1621 – 1675). Truly, Guru
Granth Sahib is a treasure house of the spiritual experience and holy wisdom
for the guidance of humankind over five centuries, and transcends all type of
human divisions and barriers. This medieval period was the period of “new
awakening in the cultural history of Punjab”.
The
Word from Waheguru (the Wondrous Dispeller of Darkness) was revealed through
the Sikh Gurus (1469 – 1708), and many poet devotees of God, the Bhagats. It is
a compilation of spiritual hymns with a shared theme based on the Mool Mantar,
the Primary Mystical Formula, revealed to Guru Nanak Sahib. The Bhagats came
from diverse religious and social backgrounds.
“It
was, so to speak, an integral congress of minds and spirits operating on the
same spiritual beam. To have thus elevated the songs of the bhaktas and the
bhats to the condition of the logos was to salute the power of the word
whatever form it might take to reveal the glory of God. For, it may be observed
that Guru Granth Sahib comprehends the compositions and utterances of the
high-born Brahmins and the proud Kashatriyas as also of the so called lowly
Shudras and the unlettered Jats. This was done at a time when the caste system
in India had paralysed the conscience of man. The revolutionary egalitarianism
which such a step symbolized was, therefore, to become the creed of the Sikhs.”
(Dr.
D.S.Maini's article in Studies in Sikhism and Comparative Religion, Oct, 1987)
Therefore,
in Guru Granth Sahib, due to its authorship by a “parliament of religions” the
Word-Guru brings a universal message for the benefit of all humankind without
any distinction. Yet, undoubtedly, the theme of the message is uniquely Sikh;
for the philosophy elaborated upon is that of the Mool Mantar, revealed to Guru
Nanak Sahib. The Gurbani in Guru Granth Sahib, bases inter-human and God-human
relationships on this Primary Mystical Formula:
"There
is One Creator of all i.e. One in all and all in The One. Truth is the Name One
Creator, There is no fear or hatred (because all is within this Source of all
creation) Outside Time Not born, Self existent May be known through the Guru
(the Dispeller of Darkness, Who, through the revealed Word (the Word-Guru),
ultimately, is the One Creator Being)."
This
unique description of the One Source of all creation is also the source of all
Sikh institutions. In fact, all the hymns of Guru Granth Sahib relate back to
this Mool Mantar, the Primary Founding Formula, by constantly referring to it
in full or as an abbreviation. The Mool Mantar gives the prescription for
God-nearness through certain freedoms and detachments e.g. freedom from fear
and hatred, freedom from fear of time (birth/death cycles) by being close to
the Timeless Source of all creation. The equality principle relating to
humanity and creation, inherent in Sikh thought and institutions has been
derived from an interpretation of the Mool Mantar, e.g. non-discrimination in
the Gurdwara (all have the right to worship in sangat – the holy congregation
in the presence of Guru Granth Sahib.) and langar (sharing of food and symbolic
of community service and sharing with the needy). God is universal, One and
outside gender classification. Men and women are equal before God and no one
religion can have any proprietary claim over the One Source of All creation..
By
stressing the direct Word-Guru and Sikh relationship (Khalsa relationship),
without the need for an intermediary, Sikhism “becomes timeless and universal”.
This direct (Khalsa) relationship is another way of stressing the personal
responsibility and need to seek the One Universal Truth within oneself, and not
through some prophet, human guru or priest.
A
Sikh’s relationship with the One Creator is based on love, and not on fear due
to the total faith in God’s Will and Command (Hukam). That all is in Hukam and
nothing outside. Acceptance of “bhana” (the operation of God’s Will) is an
essential part of the Sikh way of thinking and living. The “awe” of Waheguru,
the Wondrous Dispeller of Darkness, is in the form of an overwhelming
admiration and experience of His creation.
The
relationship between Guru Granth Sahib, the Word-Guru, and a Sikh is a daily
living experience. With humility, supplication, constant remembrance of the
“Name” (Naam), and daily singing of the hymns (Shabads), a Sikh seeks guidance
from the Living Word or Shabad Guru.
The
concept of “Word” (Bani or Shabad) may not be readily understood by students of
Sikhism.That understanding comes from experience of reciting or singing
Gurbani. To quote Dr. I J Singh, “Sikhism presents a unique and heightened
concept of the “Word” and from this concept has developed a unique tradition
and a new worldview. Guru Granth speaks not only of the written and spoken word
but also of the unspoken word - anhad - in Sikh parlance, inadequately
translated as the sound current, to which only the inner self resonates in a
condition in which the human mind becomes a part of divine connectivity.”
The
Word is the Teacher, the Guru: “The Word is the manifest spirit of the Guru;
The Guru is immanent in the Word.” (GGS)
The
Gurbani, in Guru Granth Sahib is in verse.
"As
I receive the Word of the Lord
So
I express it, O Lalo". (Guru Nanak)
The
Word received was in meditative musical verse. Gurbani kirtan (singing of the
hymns in Guru Granth Sahib) is an "experience" of the Word. The
understanding comes with repeated experience through Gurbani kirtan. Therefore,
the musical aspect is stressed in Guru Granth Sahib. With few exceptions (e.g.
the first liturgical part), the name of the raag (mood-inducing melody) is
always mentioned before the author. The musical sound creates the environment
and mental state for focussed reception of the Word. Singing the praises of the
lord in sangat (holy congregation) takes precedence above all else, to be able
to sing with and listen to others, and by sharing that experience, to be able
to contemplate and experience the Word within oneself. This collective and
personal experience must be repetitive so that the ego-centric habit is replaced
by humility and wondrous love and awe for the works of the Creator Lord. This
changed attitude would then reflect in the behaviour and daily life of a Sikh,
which stresses humility, constant meditation on the Lord's Name, life of a
householder in the service of the Lord and His creation. The Ultimate Reality
cannot be expressed in words i.e. in "singular plain speech of prose
philosophy" alone.
Through
continual interpretation of the Gurbani in Guru Granth Sahib, guidance may be
sought on modern topics relating to family life, and other topics like care for
the environment and bioethics. The emphasis of Sikh teachings is not on the
laying down of highly precise and rigid rules of how man might utilise his God
given knowledge; the essence of Sikh teaching is to provide man with a healthy,
progressive and responsible philosophy for addressing modern issues. It
provides a framework and not definitive answers for the future.
Through
Gurbani, the Sikh Gurus preached a practical religion, which invited all good people
of all beliefs to do something about world peace; to work together for a
tolerant and just world order. Gurbani preaches that peace on earth is only
possible if there is respect for human rights; if there is equality between all
human beings; and if there was no oppression or injustice. Absence of war does
not necessarily mean peace; especially, if such peace is secured through
oppression and unjust laws; and if people are denied their freedom and
equality. In certain circumstances, resort to arms to defend human equality and
dignity is justified. Gurbani preaches kinship of all creation before One
Creator.
The
Gurus knew that it takes much courage and effort to make peace on earth a
reality. Guru Nanak Sahib’s challenge at the outset was, “Those who wish to
follow the path of love for and service (of the Lord), should be prepared to
make great sacrifices.” Gurbani preaches that opting out of family and
community life is not the way. Involvement in community life is necessary for
the creation of a just and peaceful society. Every person needs to work for
peace; especially those with learning and those who are in a position of power
and authority.
There
will be lasting peace only when we respect our neighbour’s rights; when we give
up selfish obsession with personal gain; when we enjoy doing service for
others, and when we remember that all creation is in God’s image. So preaches
Gurbani, the Shabad-Guru, “Where God exists there is no selfishness, where self
exists there is no God.” Where self is lost in the service of God’s creation,
there will be peace on earth.
©
Copyright Gurmukh Singh (U.K.) 2011 by Sikh Missionary Society (U.K.)
