Gospel of Guru Granth:
Scripture for all Mankind
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Mt. Kailash, East of Kailash, New Delhi. 110065. Ph: 26438713
The 399th Prakash
Utsav (installation ceremony) of Sri Guru Granth Sahib would be
celebrated on August 28, 2003 with religious fervour and devotion at various
Gurdwaras in India and abroad. Shabad
Kirtans (singing of divine hymns) and recitation of Gurbani (Gurus’
hymns) will be followed by Guru ka Langar (free community lunch).
The year 2004 will mark the
400th year of compilation of the holy Granth to be celebrated with great
devotion and enthusiasm.
Among the scriptures of the
major world religions, the Sikh Scripture hasthe pride of place. It is the only Scripture which records the
teachings of the Sikh Gurus by the Gurus themselves.
Eminent historians and
scholars like Prof. Arnold Toynbee and Miss Pearl Buck, Nobel Laureate,
acclaimed the uniqueness of the Sikh scripture by describing it as “the
mankind’s common spiritual treasure” with a “rare power of appeal to the heart
and mind”. The religion that emerges from reading the holy Granth is the
universal religion of man which, according to Guru Nanak, “is one and common for
all human beings” and implies “a common course of conduct for all its
votaries”.
Scholars and intellectuals
from all over the world, including the USA and Canada, who took part in the
first ever international Conference on “Sri Guru Granth Sahib: World’s first
Interfaith Scripture” held in February 2000 at Amritsar, dwelt on the
significance of Guru Granth Sahib as a “universal scripture”; an “interfaith
unifier” and a “practical model for human welfare meant for the whole human
race”.
It was the fifth Guru, Guru
Arjun Dev, who compiled the Adi Granth (original edition) four centuries
ago. He workd ceaselessly for five years for its compilation which included not
only the hymns (teachings) of the first four Gurus and his own but also a
selection of compositions of medieval bards and bhaktas (saints), both Hindu
and Muslim, from different strata of society, the so-called high castes and low
castes, like the Muslim sufi saints, Sheikh Farid and Kabir, and Hindu saints,
Namdeva and Ravidas who spoke out against social injustice and expressed love
and concern for fellow humans.
Guru Arjun had the
construction of Harimandir Sahib (Golden Temple) completed in 1601 before
installing, in 1604, the Adi Granth in the centre of the inner sanctuary of
Harimandir with due honour and ceremony. Baba Budha, a venerable old Sikh
theologian and historian, was the first Granthi (priest).
Himself a great lyricist, Guru
Arjun set to music all the hymns and compositions in various ragas
(musical meters), and transcribed in Gurmukhi. Legend has it that Emperor Akbar
had complimented Guru Arjun on the compilation of the Holy Granth.
The Adi Granth was
recompiled by Guru Gobind Singh, the Tenth and last Guru, in 1704 in order to
incorporate the hymns of the Ninth revered Guru Teg Bahadur, his father. He did
not enter his own hymns, which comprise a separate volume called the Dasam
Granth, the Tenth Guru’s book. Guru Gobind Singh meticulously followed the
pattern and order set by the Fifth Guru who codified the Adi Granth.
Before his demise, Guru Gobind
Singh, a true visionary and genius, ended the line of living Gurus and declared
Sri Guru Granth Sahib as the Supreme living Guru of the Sikhs, enjoining upon
his followers: “Guru manyo granth pragat guru’n ki deh” (reckon Guru
Granth as the visible living Guru).
The holy scripture has ever
since been revered as the embodiment of
the Gurus’ teachings and the spiritual guide of the Sikhs for all time. The Gurbani
(Gurus Word) is regarded as sacred and of divine origin. It is the revealer of
the divine truth. And the believers have always found calm and peace of mind
and the spiritual strength to tackle their problems. The scripture shows ways
and means of eliminating human suffering and anguish of man.
Being themselves divine
philosopher-poets, Guru Nanak and the succeeding Gurus used their innate poetic
insights to express their divine feelings. Their hymns in praise of the Lord,
the Oneness of God, universal love and brotherhood, truthful living and equality
of mankind are deeply moving. As such, the Gurbani is an ocean of
inspiring thought.
Sri Guru Granth Sahib begins
with the opening rhyme of Guru Nanak’s celestial hymn Japji Sahib, one of his
literary creations, recited by the devotees in the wee hours (amrit vela)
daily. It defines the concept of God and describes His attributes as the one God, the Supreme Truth, Creator,
without fear and hate, omnipresent... The praise and love of God that emerges
from these hymns is itself a contemplation of truth and love and worship of God
who is the father of all of us and we, His children are, therefore, brothers
and sisters. It preaches universal love and respect for the beliefs and faiths
of others.
The Gurbani deprecates
discrimination on grounds of religion and caste by birth. Love and respect for
human beings, despite their distinctive religions and beliefs, as they are all
equal before the Creator is urged. Meaningless rituals, ceremonials and
orthodoxy are disapproved.
Emphasis on a high moral
conduct is laid to realise the ecstasy and delight of the spiritual experience
when one’s individual existence merges with the Infinite Being. According to
Sri Guru Granth Sahib, this spiritual experience invests the individual with a
vision of divine presence in all human beings and motivates him to dedicate
himself to the welfare of man. The
experience transforms him into an ideal man of benevolence who, besides being
divine-oriented, is in effect socially oriented.
It is only through love of
humanity, through service, benevolence and compassion that love of human beings
and God becomes possible, says the Gurbani.
Renunciation of the world is
rejected. “Be in the world but not worldly” is stressed. A man must perform his
duty as a member of the society in which he lives and leads a good pious
householder’s life. Good conduct and virtuous deeds and normal family life is
advised. “Loving God and doing noble deeds is the true religion,” says the Gurbani.
All through the scripture runs
an incessant stream of love of God, Naam Simran (contemplation of His
Name) and surrender of self.
Contemplation and service of humanity, equality of mankind, love
and respect for all humans whatever their religion and peace and harmony are
repeatedly emphasised in the holy Sikh Scripture.
This is a divine message
unmistakably addressed to all mankind which remains uniquely significant for
all time. It has a crucial relevance to the present times.
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