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96-645: The Bandi Chhor Divas is celebrated by the lighting up of homes and Gurdwaras , celebratory processions ( nagar kirtan ) and langar (community kitchen). It is an important Sikh celebration along with Vaisakhi , Hola Mohalla and Gurpurab . Bandi Chhor Divas was celebrated when Guru Hargobind was released from Gwalior prison with 52 prisoners and princes holding on to his robe or cape with 52 ropes. The guru led all 52 innocent rulers to safety without any signs of war or battle. In addition to Nagar keertan (a street procession) and an Akhand paath (a continuous reading of Guru Granth Sahib ), Bandi Chhor (Shodh) Divas

192-411: A baoli (step-well), bucket well, or rahat ( Persian wheel ) would be implemented and installed in the courtyard of the structure or near a pool of water. The dharamsals incorporated a langar (communal kitchen) and lodge, especially the ones on important highways and trade routes, where persons could eat and stay without discriminated based upon their religious or caste-background. This facilitated

288-540: A British civil servant, was next to publish a major but incomplete translation of the Guru Granth Sahib, covering the same ground as Trumpp. However, he interspersed his translation between Janamsakhis -based mythical history of the Sikh Gurus. A major source of his historical information was Suraj Prakash of Santokh Singh, and his primary translation advisor was the prominent Khalsa Sikh scholar Kahn Singh Nabha ,

384-468: A German philologist , published the first philological study and a major but incomplete English translation of the Guru Granth Sahib in 1877, after an eight-year study of the text and field interviews with Sikh intelligentsia of his time. Trumpp included his criticism of the Sikh scripture in the preface and introductory sections, and stated "Sikhism is a waning religion, that will soon belong to history". Many in

480-487: A Sikh to visit gurdwara. On joining the holy congregation, Sikhs should take part and obtain the benefit from the combined study of the holy scriptures. No one is to be barred from entering a gurdwara regardless of their religious or regional background and are welcomed in. Seva is an important and prominent part of the Sikh religion. Dasvand forms a central part of Sikh belief (of Vand Chhako ) and literally means donating ten percent of one's harvest, both financial and in

576-402: A annunciation metre), Ashtapadiyan (contemplative measure), Pehre (poems on the four parts of the day), Haftawaar or Var Sat (poems about the seven days of the week), Bara Maha (poems based on the twelve months of the year), Thhithi (astrological poems based on the fifteen lunar dates ) themes are found near the end of the most raga sections. In 1708, Guru Gobind Singh conferred

672-502: A central role in guiding the Sikh's way of life. 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

768-402: A competing claimant to the Sikh guruship – had a copy of an earlier pothi ( palm-leaf manuscript ) with hymns and was distributing hymns of the earlier gurus along with his own of hymns. Guru Arjan considered these as spurious and became concerned about establishing an authentic anthology of approved hymns. Guru Arjan began compiling an officially approved version of the sacred scripture for

864-463: A day. Some gurdwaras also provide temporary accommodations ( serais ) for visitors or devotees. The gurdwara also serves as a community centre and a guest house for travellers, occasionally a clinic, and a base for local charitable activities. Apart from morning and evening services, the gurdwaras hold special congregations to mark important anniversaries on the Sikh calendar. They become scenes of much éclat and festivity during celebrations in honour of

960-487: A dharamsal dedicated to spreading their Guru's message and teachings in their local area. Bhai Gurdas states the following: “Wherever Guru Nanak visited, that place became a place of worship. The most important centres including those of the jogis visited by the Guru became spiritual centres. Even houses have been turned into dharamsalas where kirtan was sung on the eve of Vaisakhi.” Guru Nanak set-up an important dharamsal in

1056-693: A difficult thought of science. One sings: having made the body he reduces it to ashes. Another sings: having taken life he gives it again. One sings: he is known (manifest), (but) seen afar off. Another sings: being present he sees in the presence. There is no end of sayings and tellings. The story, story is told by crores , crores, crores. He (i.e. God) goes on giving, they taking become tired. For ages and ages they go on eating. The Lord goes on executing his order. O Nanak! he expands unconcerned. [3] Translation by Max Arthur Macauliffe (1909) By His order bodies are produced; His order cannot be described. By His order souls are infused into them; by His order greatness

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1152-653: A distance by tall flagpoles bearing the Nishan Sahib , the Sikh flag. The best-known gurdwaras are in the Darbar Sahib complex in Amritsar , Punjab , including Golden Temple (Sri Harmandir Sahib), the spiritual center of the Sikhs and Akal Takht , the political center of the Sikhs. Sikhs believe that Guru Nanak was ordained directly by God to construct dharamsals (places of worship; meaning ‘abode of righteousness’), as per

1248-1463: A distinct tradition, and of the native Sikh clergy. He used considerable freedom in restating the archaic poetry into a "vaguely psalm-like translation". ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ ॥ ਹੁਕਮੀ ਹੋਵਨਿ ਜੀਅ ਹੁਕਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥ ਹੁਕਮੀ ਉਤਮੁ ਨੀਚੁ ਹੁਕਮਿ ਲਿਖਿ ਦੁਖ ਸੁਖ ਪਾਈਅਹਿ ॥ ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥ ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ ਗਾਵੈ ਕੋ ਤਾਣੁ ਹੋਵੈ ਕਿਸੈ ਤਾਣੁ ॥ ਗਾਵੈ ਕੋ ਦਾਤਿ ਜਾਣੈ ਨੀਸਾਣੁ ॥ ਗਾਵੈ ਕੋ ਗੁਣ ਵਡਿਆਈਆ ਚਾਰ ॥ ਗਾਵੈ ਕੋ ਵਿਦਿਆ ਵਿਖਮੁ ਵੀਚਾਰੁ ॥ਗਾਵੈ ਕੋ ਸਾਜਿ ਕਰੇ ਤਨੁ ਖੇਹ ॥ ਗਾਵੈ ਕੋ ਜੀਅ ਲੈ ਫਿਰਿ ਦੇਹ ॥ ਗਾਵੈ ਕੋ ਜਾਪੈ ਦਿਸੈ ਦੂਰਿ ॥ ਗਾਵੈ ਕੋ ਵੇਖੈ ਹਾਦਰਾ ਹਦੂਰਿ ॥ ਕਥਨਾ ਕਥੀ ਨ ਆਵੈ ਤੋਟਿ ॥ ਕਥਿ ਕਥਿ ਕਥੀ ਕੋਟੀ ਕੋਟਿ ਕੋਟਿ ॥ ਦੇਦਾ ਦੇ ਲੈਦੇ ਥਕਿ ਪਾਹਿ ॥ ਜੁਗਾ ਜੁਗੰਤਰਿ ਖਾਹੀ ਖਾਹਿ ॥ ਹੁਕਮੀ ਹੁਕਮੁ ਚਲਾਏ ਰਾਹੁ ॥ ਨਾਨਕ ਵਿਗਸੈ ਵੇਪਰਵਾਹੁ ॥੩॥ Hukmī hovan ākār hukam na kahiā jāī. Hukmī hovan jīa hukam milai vadiāī. Hukmī utam nīch hukam likh dukh sukh pāīah. Iknā hukmī bakhsīs ik hukmī sadā bhavāīah. Hukmai andar sabh ko bāhar hukam na koe. Nānak hukmai je bujhai ta haumai kahai na koe. ॥2॥ Gāvai ko tāṇ hovai kisai tāṇ. Gāvai ko dāt jāṇai nīsāṇ. Gāvai ko guṇ vadiāīā chār. Gāvai ko vidiā vikham vīchār. Gāvai ko sāj kare tan kheh. Gāvai ko jīa lai fir deh. Gāvai ko jāpai disai dūr. Gāvai ko vekhai hādrā hadūr. Kathnā kathī na āvai tot. Kath kath kathī kotī kot kot. Dedā de laide thak pāhi. Jugā jugantar khāhī khāhi. Hukmī hukam chalāe rāhu. Nānak vigsai veparvāhu. Translation by Ernest Trumpp (1877) By (his) order are made

1344-692: A healthy communal life, and a Sikh must undertake to support all worthy projects which would benefit the larger community and promote Sikh principles. Importance is given to Inter-faith dialogue , support for the poor and weak; better community understanding and co-operation. Many gurdwaras also have other facilities for Sikhs to learn more about their religion, such as libraries, complexes for courses in Gurmukhi, Sikhism and Sikh scriptures, meeting rooms, and room-and-board accommodation for those who need it. Gurdwaras are open to all people, regardless of sex, age, sexuality or religion, and are generally open all hours of

1440-409: A higher plinth, have entrances on all four sides, and have square or octagonal domed sanctums usually in the middle. During recent decades, to meet the requirements of larger gatherings, bigger and better ventilated assembly halls, with the sanctum at one end, have become accepted style. The location of the sanctum, more often than not, is such as to allow space for circumambulation. Sometimes, to augment

1536-563: A main hall called a darbar , a community kitchen called a langar , and other facilities. The essential features of a gurdwara are these public spaces, the presence of the holy book and eternal Sikh guru the Granth Sahib , the pursuit of the Sikh Rehat Maryada (the Sikh code of conduct and convention), and the provision of daily services: Other ceremonies performed there include the Sikh marriage ceremony, Anand Karaj ; some of

1632-427: A pothi. The features in its Gurmukhi script and the language suggest that the hymns are significantly older, and that the pre-canonical hymns were being written down in early Sikhism and preserved by the Sikh Gurus prior to the editing by Guru Arjan. The existence of Guru Harsahai manuscript attests to the early tradition of Sikh scripture, its existence in variant forms and a competition of ideas on its contents including

1728-465: A prisoner. The year of his release appears to have been either 1611 or 1612, when Guru Hargobind was about 16 years old. Persian records, such as Dabistan i Mazahib suggest he was kept in jail between 1617 and 1619 in Gwalior, after which he and his camp were kept under Muslim army's surveillance by Jahangir. As per some accounts, Guru Hargobind upon his release went to Amritsar, where people were celebrating

1824-410: A single humble room to house the local devotees of a locality for prayers. This was especially true in the rural areas, villages, and small towns where most of the local Sikh congregations consisted of simple peasants with little means of wealth. They were not built upon a specific axis because Sikhs believe God is omnipresent and the entire Earth is divine and equally fitting as such. The Adi Granth

1920-532: A temple. The Granth is revered as eternal gurbānī and the spiritual authority in Sikhism. Guru Nanak composed hymns, which were sung by his followers in rāga set to music. His successor, Guru Angad , opened centers and distributed these hymns. The community would sing the hymns and his agents collected donations. This tradition was continued by the third and fourth gurus as well. The fifth guru, Guru Arjan, discovered that Prithi Chand – his eldest brother and

2016-495: Is "place of guru" or "Home of guru". Sikhs also refer to gurdwaras as Gurdwara Sahib . People from all faiths and religions are welcomed in gurdwaras. Each gurdwara has a Darbar Sahib where the Guru Granth Sahib is placed on a takht (an elevated throne) in a prominent central position. Any congregant (sometimes with specialized training, in which case they are known by the term granthi ) may recite, sing, and explain

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2112-468: Is a religion founded by Guru Nanak . It considers its scripture, the Guru Granth Sahib , as the living Guru . Sikhs install it in the sanctum of Sikh temples, and devotees reverentially greet it by bowing and prostrating before it. Since the early 20th century, Farquhar and other scholars consider it as a form of idolatry that believers practice the matha tekna (bowing down and touching one's head to

2208-412: Is always the focal point in any gurdwara, seated on a raised platform known as a Takht (throne), while the congregation of devotees sits on the floor and prostrate before the guru as a sign of respect. The Guru Granth Sahib is given the greatest respect and honour. Sikhs cover their heads and remove their shoes while in the presence of this sacred scripture, their eternal living guru. The Guru Granth Sahib

2304-463: Is arduous; Some sing that He fashioneth the body and again destroyeth it; Some that He taketh away the soul and again restoreth it; Some that He appeareth far from mortal gaze; Some that He is all-seeing and omnipresent. Millions of men give millions upon millions of descriptions of Him, but they fail to describe Him. The Giver giveth; the receiver groweth weary of receiving. In every age man subsisteth by His bounty. The Commander by His order hath laid out

2400-407: Is celebrated with a fireworks display. The Sri Harmandir Sahib, as well as the whole complex, is festooned with thousands of shimmering lights. The gurdwara organizes continuous kirtan singing and special musicians. Sikhs consider this occasion as an important time to visit Gurdwaras and spend time with their families. Guru Hargobind Sahib's father Guru Arjan Dev was arrested under the orders of

2496-468: Is important for the proper moral and spiritual development of a Sikh. One must study Gurmukhi script and be able to read Gurbani to understand the meaning of the text. A Sikh has to revert to the Granth Sahib for the all spiritual guidance in one's life. It is believed that a Sikh is more easily and deeply engrossed by Gurbani when engaged in congregation gatherings. For this reason, it is necessary for

2592-422: Is normally carried on the head and as a sign of respect, never touched with unwashed hands or put on the floor. It is attended with all signs of royalty, with a canopy placed over it. A chaur (fan whisk) is waved above the Guru Granth Sahib. The Guru Granth Sahib is taken care of by a Granthi , who is responsible for reciting from the sacred hymns and leading Sikh prayers. The Granthi also acts as caretaker for

2688-677: Is now preserved at the Toshakhana in Nanded, Maharashtra. The compositions of Guru Gobind Singh were not included in the Guru Granth Sahib and set into the Dasven Padsah ka Granth , which is more popularly known as the Dasam Granth . The compilation and release of this definitive edition of the latter was completed by Bhai Mani Singh. The Akali Nihang sect of Sikhs consider the Dasam Granth and

2784-538: Is obtained. By His order men are high or low; by His order they obtain preordained pain or pleasure. By His order some obtain their reward; by His order others must ever wander in transmigration. All are subject to His order; none is exempt from it. He who understandeth God's order, O Nanak , is never guilty of egoism. [2] Some sing His power according to their abilities; Some sing His gifts according to their knowledge of His signs; Some sing His attributes, His greatness, and His deeds; Some sing His knowledge whose study

2880-579: Is served in the langar hall, to suit the visitors from different backgrounds so that no person may be offended. All people belonging to different faiths sit together to share a common meal, regardless of any dietary restrictions. The main philosophy behind the langar is two-fold: to provide training to engage in seva and an opportunity to serve people from all walks of life, and to help banish all distinctions between high and low or rich and poor. Gurdwara buildings do not have to conform to any set architectural design. The only established requirements are:

2976-416: Is treated like a person and venerated with elaborate ceremonies which are a daily means of "merit bestowing ministrations". These daily ritual ministrations and paying of homage for the scripture by Sikhs, states Myrvold, is not unique to Sikhism. It moulds "meanings, values and ideologies" and creates a framework for congregational worship, states Myrvold, that is found in all major faiths. Ernest Trumpp ,

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3072-447: Is written, in order of appearance with page numbers: Each raga section contains the typical compositions of the Gurus in chronological order by Guru (who wrote in that raga ) followed by the typical compositions of the bhagats at the end however some form of certain types of special compositions such as the common recurring Vaar s (longer ballad type poems), Chhands (poems based on

3168-559: The Indian subcontinent and in Afghanistan as a means of expressing their devotion to the faith. Udasis were commanded by Guru Hargobind and his successors to found dharamsals in the distant reaches of the subcontinent far from the nucleus of Sikh centrality and rejuvenate the abandoned, dilapidated, or struggling dharamsals which had been founded by Guru Nanak and his followers in faraway places, which struggled due to their extreme distance from

3264-551: The Mahman Prakash , an early Sikh manuscript, Guru Angad Dev had taught and spread Gurmukhi at the suggestion of Guru Nanak Dev who invented the Gurmukhi script. The word Gurmukhī translates to "from the mouth of the guru". It descended from the Laṇḍā scripts and was used from the outset for compiling Sikh scriptures. The Sikhs assign a high degree of sanctity to the Gurmukhī script. It is

3360-570: The Mul Mantar . Many minor variations, and three significant Adi Granth recensions, are known; these provide insights into how the Sikh scripture was compiled, edited and revised over time. There is a fourth significant version called the Lahori bir, but it primarily differs in how the hymns are arranged and the final pages of the Adi Granth. In 1604, the first edition of the Sikh scripture, Adi Granth,

3456-498: The Sarbloh Granth as extensions of the Guru Granth Sahib. As such, they refer to these scriptures as Sri Dasam Guru Granth Sahib, and Sri Sarbloh Guru Granth Sahib. They call the Guru Granth Sahib, Aad Guru Granth Sahib. They also sometimes refer to the granths as "Durbar", such as Aad Guru Durbar. The Sarbloh Granth has another name, as Sri Manglacharan Purana. They believe that all three of these scriptures are authentic, written by

3552-517: The Sikh scriptures , and organizing charitable work in the wider community on behalf of Sikhs. Many historical gurdwaras associated with the lives of the Sikh Gurus have a sarovar (eco-friendly pool) attached for bathing. Gurdwaras have no idols or statues. Many gurdwaras are designed to seat men on one side and women on the other, although designs vary, and the divided seating is far from mandatory. They do not generally sit together but on separate sides of

3648-606: The khanda , the scimitar, the axe, the rifle, and the arrow. The saif , the dagger, the spear: these indeed are our pirs (saints)! For this reason, weapons are meant to be kept in front of the Guru Granth Sahib. Number of hymns contributed to the Guru Granth Sahib The Guru Granth Sahib contains predominantly hymns of the following Sikh Gurus: Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan and Guru Teg Bahadur. Whilst these six gurus are widely accepted as having their writings included in

3744-400: The "color" and, more specifically, the emotion or mood produced by a combination or sequence of pitches. A rāga is composed of a series of melodic motifs, based upon a definite scale or mode of the seven svara psalmizations, that provide a basic structure around which the musician performs. Gurbani raags are not time dependent. Following is the list of all sixty rāgas under which Gurbani

3840-555: The 18th-century and preserved in Guru Harsahai (35 kilometers west of Faridkot, Punjab ) till 1969, when the state government requested it be displayed for the 500 years celebrations. It was moved for the first time in over 200 years and briefly displayed in Patiala for the event. Thereafter, the Sodhis consented to transfers. In 1970, however, during another such transfer, this early version of

3936-484: The 1920s resulted in Shiromani Gurdwara Parbandhak Committee taking control of these gurdwaras. The Panj Takht which literally means five seats or thrones of authority, are five gurdwaras which have a very special significance for the Sikh community. They are result of the historical growth of the religion of Sikhism and represent the centers of power of the religion. A gurdwara has

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4032-463: The 19th and 20th-century, several manuscript versions of the Adi Granth and the Guru Granth Sahib hymns were discovered. This triggered contesting theories about authenticity and how the canonical text of Sikhism evolved over time. There are five views: The entire Guru Granth Sahib is written in the Gurmukhi script, which was standardized by Guru Angad in the 16th century. According to Sikh tradition and

4128-516: The 2000s, a translation by Sant Singh Khalsa appeared on major Sikhism-related websites such as 3HO /Sikh Dharma Brotherhood's Sikhnet.com. According to Namdhari Sikh literature, Diwan Buta Singh was the first person to print an edition of the Guru Granth Sahib, which was likely printed in 1868 or even earlier. Early printed editions of the Guru Granth Sahib from the late-19th century were not only printed in Gurmukhi script but also Perso-Arabic script , as evidenced by eighteen different editions of

4224-413: The Adi Granth manuscript was stolen. However, photos of some pages have survived. This manuscript is claimed by the Sodhis to be the oldest and one written in part by Guru Nanak. However, this claim is first observed only much later, in texts attributed to the 17th-century Hariji, the grandson of Prithi Chand. Based on the evidence in the surviving photos, it is unlikely that Guru Nanak wrote or maintained

4320-510: The Adi Granth with some variations include the Bahoval pothi (c. 1600), Vanjara pothi (c. 1601) and Bhai Rupa pothi (c. 1603). Another early variant manuscript is called the Guru Harsahai pothi, preserved by Sodhis and is believed to be the one that existed before Guru Arjan's compilation and one he gave to his eldest brother Prithi Chand . It was initially installed in Amritsar, then was moved in

4416-521: The B.40 Janamsakhi : Go, Nanak [answered God]. Your Panth will flourish. The salutation of your followers shall be: 'In the name of the true Guru I fall at your feet'. The salutation of the Vaisnava Panth is: 'In the name of Rama and Krisna'. The salutation of the Sanyasi Panth is: 'In the name of Narayan I bow before you'. The Yogi's salutation is: 'Hail to the primal One'. The Muslims' cry is: 'In

4512-451: The Guru Granth Sahib is of a society based on divine freedom, mercy, love, belief in one god and justice without oppression of any kind. While the Granth acknowledges and respects the scriptures of Hinduism and Islam , it does not imply a moral reconciliation with either of these religions. It is installed in a Sikh gurdwara (temple). A Sikh typically prostrates before it on entering such

4608-521: The Guru Granth Sahib, Macauliffe criticized Hinduism and wrote an introduction that presented the hymns of Sikh Gurus as Christian-like with affinities to "Protestant virtues and ethics", presumably for a British audience. Macauliffe's translation was well received by the Sikh community, and they considered it closer to how they interpret their scripture. Post-colonial scholarship has questioned Macauliffe's accounting for and incorporation of Sikh traditions as "uncritical" and "dubious", though one that pleased

4704-481: The Guru Granth Sahib, keeping the scripture covered in clean cloths, known as rumala , to protect from heat and dust. The Guru Granth Sahib rests on a manji sahib under a rumala until brought out again. Several rituals are performed every day in major Sikh gurdwaras (temples) such as the Golden Temple . These rituals treat the scripture as a living person, a guru, out of respect. The rituals include: Sikhism

4800-422: The Guru Granth Sahib, there are some who argue compositions of Guru Har Rai and Guru Gobind Singh are also included. A Salok Mahalla Satvan (7) and Dohra Mahalla Dasvan (10) have been attributed by some to the seventh and tenth gurus, respectively. It also contains hymns and verses of thirteen Hindu Bhakti movement sant poets (saints) and two Muslim saint poets. There are also idolatry verses for

4896-750: The Guru had constructed the Sri Akal Takhat Sahib, 'The Throne of the Almighty', at Amritsar, and was also strengthening his army, he informed the Mughal Emperor Jahangir about this. He also, emphasized that the Sikh Guru was making preparations to take revenge for his father's torture and martyrdom. When Jahangir heard about this he at once sent Wazir Khan and Guncha Beg to Amritsar to arrest Guru Hargobind. But Wazir Khan, who happened to be an admirer of Guru Hargobind, rather than arresting him, requested

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4992-471: The Guru to accompany them to Delhi telling him that Emperor Jahangir wanted to meet him. The young Guru accepted the invitation and soon reached Delhi, where Jahangir interned him at the Gwalior Fort in 1609. Another version speaks of Guru Hargobind's imprisonment on the pretext that the fine imposed on Guru Arjan had not been paid by the Sikhs and Guru Hargobind. It is not clear as to how much time he spent as

5088-520: The Gurus and are one of the same. For this reason, they will often place the Dasam and Aad Granths on the same level and on the same throne (also known as the palki). They also sometimes do this for the Sarbloh Granth as well. In virtually all Sikh Gurdwaras , one will find an assortment of weapons such as swords , daggers, war quoits , etc. in front of the Guru Granth Sahib. This was brought about due to

5184-447: The Gurus such as Guru Nanak fused into some pages, those composed by bards (Bhatts). The hymns and verses are different lengths, some very long, others being just a few line verses. Twenty-two of the thirty-one ragas contain the contributions of bhagats . The following is a list of contributors whose hymns are present in the Guru Granth Sahib as well as the number of hymns they contributed: Bhagats: Bhatts: Pirs: Gursikhs: In

5280-517: The Indian subcontinent. 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. 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

5376-575: The Mughal Emperor Jahangir and he was asked to convert to Islam. His refusal led to his torture and execution in 1606 CE. This event is a defining moment in the history of India and Sikhs as the martyrdom of Guru Arjan. After the execution, Guru Hargobind succeeded his father as the next Guru of Sikhs. Guru Hargobind, on 24 June 1606, at age 11, was crowned as the sixth Sikh Guru. At his succession ceremony, he put on two swords: one indicated his resolve to maintain spiritual authority ( piri ) and

5472-511: The Sikh community regarded these introductory remarks to his translation as extremely offensive. Nonetheless, according to Indologist Mark Juergensmeyer, Ernest Trumpp's years of scholarship, translations, and field notes and discussions with Sikhs at the Golden Temple remain valuable reference works for contemporary scholars. Akshaya Kumar holds Trumpp's translation to be "literal and mechanical" emphasizing preciseness and fastidiously retaining

5568-462: The Sikh community. Macauliffe's version has been widely followed by later scholars and translators. According to Christopher Shackle, a scholar of Languages and Religion, Macauliffe's approach to translation was to work with Khalsa Sikh reformists of the 1890s ( Singh Sabha ) and exegetically present the scripture in a "progressive monotheism" fold that deserved the support of the British administration as

5664-441: The Sikh community. He sent his associates across the Indian subcontinent to collect the circulating hymns of Sikh gurus and convinced Mohan, the son of Guru Amar Das, to give him the collection of the religious writings of the first three gurus in a humble manner by singing the hymns registered in Guru Granth Sahib , 248. O Mohan, your temple is so lofty, and your mansion is unsurpassed. O Mohan, your gates are so beautiful. They are

5760-480: 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. 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. The Guru Granth Sahib

5856-416: The author of Gurmat Prabhakar and Hum Hindu Nahin . Macauliffe's translation appeared embedded in the six-volume The Sikh Religion and was published by Oxford University Press in 1909. Unlike Trumpp, who was unconcerned with the sensibilities of the Sikhs, Macauliffe used his editorial abilities to incorporate such considerations. According to Indologist Giorgio Shan, while Trumpp criticized Sikhism and

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5952-403: The birth and death ( Joythi Joyth Samaey ) anniversaries of the Gurus and Vaisakhi . Guru Granth Sahib The Guru Granth Sahib ( Punjabi : ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ , pronounced [ɡʊɾuː ɡɾənt̪ʰᵊ säː(ɦ)(ɪ)bᵊ(˦)] ) 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

6048-552: The central Sikh authority located mainly in Punjab. Guru Tegh Bahadur founded new dharamsal centres during his missionary tours of the Malwa region of Punjab and in northeastern India . Dharamsals were also established on trade routes utilized by Sikh Khatri merchants, especially upon the routes between Chitagong -to- Kabul plus Agra -to- Burhampur . The dharamsals were simple constructions and modest buildings, usually just consisting of

6144-514: The divine Name, giving charity, and regular bathing. Keep yourself unspotted while yet remaining a householder. The above statement separates the institution of Sikh dharamsals from those of other faiths, ordaining it as an independent institution based upon Sikhism alone. The first centre was built in Kartarpur , on the banks of Ravi River in the Punjab region by the first Sikh guru, Guru Nanak Dev in

6240-679: The emphasis of a martial spirit within the Sikh religion, as well as an influential composition from the Dasam Granth known as the Shastar Naam Mala , written by Guru Gobind Singh . Within this composition, it praises various types of weapons from all over the world, including swords, saifs, curved swords (tulwars), arrows, guns, etc. There is a famous line within the composition which states, ਅਸ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥ ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥ romanized: As Kripan Khando Kharag, Tupak Tabar Ar Teer || Saif Sarohee Saithhee, Yehai Hamare Pir ||3|| Translation: The kirpan ,

6336-438: The fast spread of Sikhism throughout the Punjab. Some dharamsals contained a hospital ward where the sick and injured could receive treatment. Other dharamsals incorporated carpentry workshops to construct beds and other needed furniture. The dharamsals often contained a school where one could learn Gurmukhi , Sikh music , and interpretation of Sikh scriptures . As the Sikh population continued to grow, Guru Hargobind ,

6432-588: The festival of Diwali. This important event in Sikh history is now termed the Bandi Chhor Divas festival. It is thought that the guru had 52 strings for all Hindu kings to leave the prison with him. Gurdwara A gurdwara or gurudwara ( Punjabi : ਗੁਰਦੁਆਰਾ , romanized:  gurdu'ārā , lit.   'Door of the Guru ') is a place of assembly and worship in Sikhism , but its normal meaning

6528-467: The floor) at the door of a Gurdwara or before the Guru Granth Sahib, and other daily rituals such as putting the scripture to bed ( sukhasan ) in a bedroom ( sachkhand ), waking it up every morning, carrying it in a procession and re-opening it ( prakash ) in major Sikh Gurdwaras. When open in the sanctum of a Sikh Gurdwara, it is within an expensive brocade and attendants fan it as an act of homage. According to Kristina Myrvold, every Sikh scripture copy

6624-445: The form of time and service such as seva to the gurdwara and anywhere where help is needed. All Sikhs therefore get involved in this communal service whenever an opportunity arises. This in its simple forms can be: sweeping and washing the floors of the gurdwara, serving water and food ( Langar ) to or fanning the congregation, offering provisions or preparing food and doing other 'house keeping' duties. Sikhism offers strong support for

6720-667: The forms (of all things), his order (however) cannot be told. By his order are made the living beings, by his order greatness is obtained. By his order are the high and the low, by his order pain and pleasure are set down. By his order some are pardoned, some are by his order always caused to wander about (in transmigration). Every one is under (within) his order, exempt from his order is no one. Nanak ! if one understand his order, he will not speak in self-conceit. [2] One sings his (i.e. God's) power, if one has power (so to do). Another sings (his) liberality, if he knows (his) sign. One sings his beautiful qualities and greatnesses. — Another sings

6816-426: The generic title of Sant Bhasha . The Guru Granth Sahib was composed predominantly by six Sikh gurus: Guru Nanak , Guru Angad , Guru Amar Das , Guru Ram Das , Guru Arjan and Guru Tegh Bahadur . It also contains the traditions and teachings of fourteen Hindu Bhakti movement sants (saints), such as Ramananda , Kabir and Namdev among others, and one Muslim Sufi saint: Sheikh Farid . The vision in

6912-531: The installation of the Granth Sahib under a canopy or in a canopied seat, usually on a platform higher than the specific floor on which the devotees sit, and a tall Sikh pennant flag atop the building. In the 21st century, more and more gurdwaras (especially within India) have been following the Harimandir Sahib pattern, a synthesis of Indo-Islamic and Sikh architecture . Most of them have square halls, stand on

7008-662: The name of the One God peace be with you'. You are Nanak and your Panth will flourish. Your followers shall be called Nanak-panthis and their salutation will be: 'In the name of the true Guru I fall at your feet'. I shall bless your Panth. Inculcate devotion towards Me and strengthen men's obedience to their dharma. As the Vaisnavas have their temple, the yogis their asan, and the Muslims their mosque, so your followers shall have their dharamsala. Three things you must inculcate in your Panth: repeating

7104-601: The new-found Kartarpur after settling there. Other important dharamsals were located in Khadur , Goindwal , Ramdaspur , Tarn Taran , Kartarpur (Doaba) and Sri Hargobindpur , all of whom had been directly founded upon the instruction of a Sikh guru. When the Manji system and the later Masand systems of preachers and dioceses was set-up, they were directed to found a dharamsal in their dedicated area of missionary work. Passionate early Sikhs would found dharamsals at various places across

7200-650: The numeral "one" in the phrase Ik Oankar in his translation, in an attempt to bring the scripture closer to the Brahmanical-influenced interpretation of the sects that differed with the interpretation of the orthodox Khalsa . Trumpp's translation was seen to be a challenge to the administration's already-established view that the Sikhs were a distinct community, prompting the Khalsa to commission its own translation. Trumpp, as well as other translators, were commissioned by colonial administrators. Max Arthur Macauliffe ,

7296-480: The official script for writing Punjabi in the Indian State of Punjab. Gurus considered divine worship through shabad kirtan as the best means of attaining that state of bliss – vismad – which resulted in communion with God. The Guru Granth Sahib is divided by musical settings or rāgas into 1430 pages known as ang s "limbs" in Sikh tradition. It can be categorized into three sections: The word raga refers to

7392-602: The official versions and were the oldest publisher in Amritsar. However, in 2006, the Akal Takht banned them from printing the Sikh scripture after a sting operation showed that they were printing and mishandling the scripture as well as selling an illegal copy of the Sikh scripture to a Muslim seer. A subsidiary of the SGPC, the Delhi Sikh Gurudwara Management Committee, is the authorized printer and supplier of

7488-506: The other, his temporal authority ( miri ). Because of the execution of Guru Arjan by Mughal Emperor Jahangir, Guru Hargobind was opposed to the oppression of the Mughal rule. He advised Sikhs and Hindus to arm and fight. The death of his father at the hands of Jahangir prompted him to emphasize the military dimension of the Sikh community. Different versions exist of how the Guru was imprisoned at Gwalior Fort by Jahangir. One version suggests that when Murtaja Khan, Nawab of Lahore, noticed that

7584-425: 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 the Golden Temple in Amritsar on 1 September 1604. Baba Buddha was appointed the first Granthi of the Golden Temple. Shortly afterwards Guru Hargobind added Ramkali Ki Vaar. Later, Guru Gobind Singh ,

7680-399: The rites of the death ceremony, Antam Sanskar ; and most of the important Sikh Festivals . The Nagar Kirtan , a Sikh processional singing of holy hymns throughout a community, begin and conclude at a gurdwara. Gurdwaras around the world may also serve the Sikh community in other ways, including acting as libraries of Sikh literature and schools to teach children Gurmukhi, housing

7776-409: The room, both at an equal distance from the Guru Granth Sahib, as a sign of equality. Worshippers are offered Karah Parshad (sweet flour and ghee -based food offered as prashad ) in the hall, which is usually given into cupped hands by a sewadar (gurdwara volunteer). In the langar room, food is cooked and served by the volunteers in the community. Only lacto-vegetarian food

7872-496: The scripture being printed in Perso-Arabic script at Lahore, Gujranwala, and Sialkot between the years 1871 and 1895. Official versions of the Guru Granth Sahib are produced in Amritsar by the Shiromani Gurdwara Parbandhak Committee (SGPC). The SGPC printers are the only authorized worldwide publisher of the scripture, states the Sikh religious body Akal Takht . Prior to 2006, Jeewan Singh Chattar Singh & Sons used to print

7968-547: The scripture by his son and successor Guru Gobind Singh. 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. Prior to Guru Gobind Singh, three versions of the Adi Granth pothi with minor variations were in circulation at Sikh shrines across

8064-545: The scripture is divided into 31 main rāgas , with each Granth rāga subdivided according to length and author. The hymns in the scripture are arranged primarily by the rāgas in which they are read. The Guru Granth Sahib is written in the Gurmukhi script in various languages including Punjabi , Lahnda , regional Prakrits , Apabhramsa , Sanskrit , Hindi languages ( Braj Bhasha , Bangru , Awadhi , Old Hindi ), Bhojpuri , Sindhi , Marathi , Marwari , Bengali , Persian and Arabic . Copies in these languages often have

8160-507: The sixth Sikh guru, introduced the word "gurdwara". Gurdwaras evolved out of the earlier Dharamsal centres. The etymology of the term gurdwara is from the words gur ( ਗੁਰ ) (a reference to the Sikh gurus) and dwara ( ਦੁਆਰਾ ) (gateway in Punjabi ), together meaning 'the gateway through which the guru could be reached'. Thereafter, all Sikh places of worship came to be known as gurdwaras. The use of ' sahib ', as sometimes appended in

8256-415: The space, verandahs are built to skirt the hall. A popular model for the dome is the ribbed lotus, topped by an ornamental pinnacle. Arched copings, kiosks and solid domelets are used for exterior decorations. It is the duty of all Sikhs to engage in personal and communal meditation, kirtan and the study of the holy scriptures. Meditating and understanding the meaning of texts from the Granth Sahib

8352-425: The tenth Sikh guru, added hymns of Guru Tegh Bahadur to the Adi Granth and affirmed the text as his successor. This second rendition became known as the Guru Granth Sahib and is also sometimes referred to as the Adi Granth. The text consists of 1,430 angs (pages) and 5,894 shabads (line compositions), which are poetically rendered and set to a rhythmic ancient north Indian classical form of music. The bulk of

8448-523: The term Gurdwara Sahib , derives from a loanword of Arabic origin, meaning "companion" or "friend". Kanwarjit Singh Kang classifies gurdwaras into two distinct categories: Some of the prominent Sikh shrines established by the Sikh gurus are: By the early 20th century, a number of Sikh gurdwaras in British India were under the control of the Udasi mahants (clergymen). The Gurdwara Reform Movement of

8544-471: The title of "Guru of the Sikhs" upon the Adi Granth . The event was recorded in a Bhatt Vahi (a bard's scroll) by an eyewitness, Narbud Singh, who was a bard at the Rajput rulers' court associated with gurus. Sikhs since then have accepted the Guru Granth Sahib, the sacred scripture, as their eternal-living guru, as the embodiment of the ten Sikh Gurus, the highest religious and spiritual guide for Sikhs. It plays

8640-411: The verses from the Guru Granth Sahib , in the presence of the rest of the congregation. All gurdwaras have a langar hall, where people can eat free lacto-vegetarian food served by volunteers at the gurdwara. They may also have a medical facility room, library, nursery, classroom, meeting rooms, playground, sports ground, a gift shop, and finally a repair shop. A gurdwara can be identified from

8736-410: The way of the world. Nanak, God the unconcerned is happy. [3] The first complete English translation of the Guru Granth Sahib, by Gopal Singh , was published in 1960. A revised version published in 1978 removed archaic English words such as "thee" and "thou". In 1962, an eight-volume translation into English and Punjabi by Manmohan Singh was published by the Shiromani Gurdwara Parbandhak Committee . In

8832-571: The words as well as the syntax of the original verses, avoiding any creative and inventive restatement to empathize with a believer. On the other hand, Arvind-Pal Singh Mandair noted the clear influence from the Brahmanical leanings of his Nirmala collaborators, among the British-supported Sikh class which had been long enjoying British patronage as they helped to keep "hostile" elements under control. For example, they induced Trumpp to omit

8928-606: The worship-houses of the Saints. As 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. This effort yielded several drafts and manuscripts, some of which have survived into the modern era. The oldest surviving manuscript version of the Adi Granth is the Guru Nanak Dev University Manuscript 1245, which has been dated to c.  1599 . Other early editions of

9024-579: The year 1521. It now lies in the Narowal District of west Punjab (Pakistan). During the time of Guru Nanak, Sikh places of worship were known as dharamsals where kirtan was conducted by the early Sikh congregation. The worship centres were built as a place where Sikhs could gather to hear the guru give spiritual discourse and sing religious hymns in the praise of Waheguru . Guru Nanak would arrange early Sikh followers into various sangat congregations or parishes and instructed them to erect

9120-410: Was complete and officially approved by Guru Arjan. It was installed at the Golden Temple , with Baba Buddha as the first granthi or reader. No hymns were added by Guru Hargobind , Guru Har Rai and Guru Har Krishan . In the Sikh tradition, Guru Hargobind is credited for adding the rāga tunes for nine out of 22 Vars. The hymns of IX Guru Tegh Bahadur, after his beheading in Delhi, were added to

9216-434: Was installed at dharamsals after its codification and introduction in 1604. The dharamsals likely did not contain intricate and ornate furniture, fittings, and other decorative accessories, unlike modern-day gurdwaras. Dharamsals incorporated a body of water for public bathing due to the importance placed upon isnan (customary bathing in the morning ) in Sikhism. Wherever natural sources of water were not readily available,

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