Guru Granth Sahib -English Version

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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] Howard, Veena R. (2017). Dharma: The Hindu, Jain, Buddhist and Sikh Traditions of India. Bloomsbury Publishing. p.219. ISBN 9781786732125. a b c Singh, Khushwant (1991). A History of the Sikhs: Vol. 1. 1469–1839. Oxford University Press. pp.57–61. McLeod, W. H. (1990). Textual Sources for the Study of Sikhism. University of Chicago Press. ISBN 978-0226560854 . Retrieved 11 June 2010. The second view held by scholars such as Gurinder Singh Mann states that the scripture started from a single process, proceeded linearly, then diversified into separate textual traditions with some variations, over time. This school of scholars supports their theory by highlighting the similarities of the manuscripts and close match particularly between the three manuscripts called the Guru Har Sahai MS, the Govindval MS, and the Guru Nanak Dev University MS 1245. [41] This theory is weakened by variations observed in 27 manuscript variants now dated between 1642 and 1692. The alternate formulation of this theory states that two branches developed over time, with the Peshawar pothi and Kartarpur pothi being the two branches. [41]

Surindar Singh Kohli, History of Punjabi Literature. p. 48. National Book, 1993. ISBN 978-81-7116-141-6. "When we go through the hymns and compositions of the Guru written in Sant Bhasha (saint-language), it appears that some Indian saint of 16th century...."a b c Pashaura Singh; Louis E. Fenech (2014). The Oxford Handbook of Sikh Studies. Oxford University Press. pp.127–129. ISBN 978-0-19-969930-8.

The Guru Granth Sahib was completed in 1604 and installed in the Golden Temple close Golden Temple in Amritsar City in North-Western part of Indian. Spiritual centre for Sikhs.. This original copy is written in many different languages, reflecting its many different authors. Harnik Deol, Religion and Nationalism in India. Routledge, 2000. ISBN 978-0415201087. p. 22. "(...) the compositions in the Sikh holy book, Adi Granth, are a melange of various dialects, often coalesced under the generic title of Sant Bhasha." a b Fowler, Jeaneane (1997). World Religions:An Introduction for Students. Sussex Academic Press. pp. 354–357. ISBN 1-898723-48-6. The sangat close sangat Congregation in a Sikh gurdwara. sit on the floor in the Darbar Sahib close Darbar Sahib The prayer hall in the gurdwara, which is the Sikh place of worship. to ensure their heads are not higher than the Guru Granth Sahib. The fourth view builds upon this third view and is supported by scholars such as Jeevan Deol. According to this view, there were independent textual traditions in Sikhism before Guru Arjan decided to edit and redact them into the Adi Granth. [41] These textual traditions developed in different parts of the Indian subcontinent, greatly influenced by the popularity of regional bhagats and their Bhakti movement ideas about nirguna and saguna forms of the divine, with Guru Arjan favoring the nirgun versions. The Adi Granth reflects the review, editing and compilation of complex and diverse textual traditions before him. [41]Bhai Banno (right) being given the Adi Granth by Guru Arjan (centre-left) to get it boundThe third view held by scholars such as Piar Singh states that independent versions of the Sikh scripture developed in geographically distant regions of the Indian subcontinent. [41] These versions developed because of the forgetfulness or creativity of the local Sikh leaders, errors made by scribes, attempts to adopt popular hymns of bhagats or adapt the hymns to local regional languages where Gurmukhi was not understood. It is these manuscripts that Guru Arjan collected and considered, then edited to produce an approved version of the Adi Granth. The Sikh scripture, according to this school, was thus a collaborative effort and there was no authentic version of the pre-canonical text in Sikhism. [41] William Owen Cole and Piara Singh Sambhi (1995), The Sikhs: Their Religious Beliefs and Practices, Sussex Academic Press, ISBN 978-1898723134, p. 44 Compositions of Sikh gurus, followed by those of the bhagats who know only God, collected according to the chronology of ragas or musical settings. (see below). The Guru Granth Sahib ( Punjabi: ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ, pronounced [ɡʊɾuː ɡɾəntʰᵊ saːhɪb]) is the central holy religious scripture of Sikhism, regarded by Sikhs as the final, sovereign and eternal Guru following the lineage of the ten human gurus of the religion. The Adi Granth ( Punjabi: ਆਦਿ ਗ੍ਰੰਥ), its first rendition, was compiled by the fifth guru, Guru Arjan (1564–1606). Its compilation was completed on 29 August 1604 and first installed inside Golden Temple in Amritsar on 1 September 1604. [3] Baba Buddha was appointed the first Granthi of the Golden Temple. Shortly afterwards Guru Hargobind added Ramkali Ki Vaar. Later, Guru Gobind Singh, the tenth Sikh guru, added hymns of Guru Tegh Bahadur to the Adi Granth and affirmed the text as his successor. [4] This second rendition became known as the Guru Granth Sahib and is also sometimes referred to as the Adi Granth. [5] [6]

TN Madan (1994). Martin Marty and R Scott Appleby (ed.). Fundamentalisms Observed. University of Chicago Press. pp.604–610. ISBN 978-0-226-50878-8. The book is usually placed in the centre of the gurdwara, high up under a roof.They treat it as a living guru, waving a chaura(fan) over it and decorate its "seat" a b Singh, Sardar Harjeet (2009). Faith & Philosophy of Sikhism. Gyan Publishing House. pp.103–104. ISBN 978-81-7835-721-8. a b Singh, Pashaura (13 October 2011), "The Guru Granth Sahib", Sikhism in Global Context, Oxford University Press, pp.39–59, doi: 10.1093/acprof:oso/9780198075547.003.0003, ISBN 978-0-19-807554-7 , retrieved 26 February 2023As 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] No one can change or alter any of the writings of the Sikh gurus written in the Guru Granth Sahib. This includes sentences, words, structure, grammar, and meanings. This tradition was set by Guru Har Rai. He sent his eldest son Ram Rai as an emissary to the Mughal emperor Aurangzeb in Delhi. Aurangzeb, a devout Muslim ruler, objected to a verse in the Sikh scripture ( Asa ki Var) that stated, "the clay from a Musalman's grave is kneaded into potter's lump", considering it an insult to Islam. Ram Rai tried to please the emperor by explaining that the text was miscopied and modified it, substituting "Musalman" with "Beiman" (faithless, evil) which Aurangzeb approved. [52] [53] The willingness to change a word led Guru Har Rai to bar his son from his presence, and name his younger son as his successor. [53] Recitation [ edit ] a b c Pashaura Singh; Louis E. Fenech (2014). The Oxford Handbook of Sikh Studies. Oxford University Press. pp.129–130. ISBN 978-0-19-969930-8.