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| Subject Expert |
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Dr. Sarbjinder Singh
Professor & Head
Department of Sri Guru Granth Sahib Studies
Punjabi University, Patiala |
| Translator |
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Dr. Amanjot Kaur |
| Voice Over |
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Ms. Raman Chahal |
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Guru Granth Sahib occupies a special place of prominence among the scriptures of the world. It is meant not only to worship but to guide its followers as a full-fledged Guru. The message enshrined therein are not only for Sikhs as a community, they address the mankind as a whole. Guru Granth Sahib is such an authentic scripture which was authorised, edited and compiled by the Gurus themselves. The fifth Master, Guru Arjan Dev started getting it written by Bhai Gurdas after having collected the Bani of the Gurus prior to him. This holy task was accomplished at the bank of Ramsar (Amritsar) with the inclusion of his (Guru Arjan Dev's) own Bani and that of other Saints and Bhagats in 1604. It was named Adi Granth at that time. Later, Guru Gobind Singh bestowed Guruship on the Granth with the result that it came to be known as Guru Granth Sahib thereform. As per Sikh philosophy, Bani is divine revelation manifested in Shabad. According to the Gurus, it is 'Parabh kee Baanee' (Lord's holy word), 'Khasam kee banee' (The word of the Lord), 'Dhur kee Banee' (The Gurbani emanated by the Primal One) and 'Govind kee Banee' (The hymns of the Master of the Universe). |
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ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ || ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ || |
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Dhur kee banee aa-ee. Tin saglee chint mitaa-ee.
(From the Primal One, emanated the Gurbani, and it has effaced all the anxiety.) |
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(Sri Guru Granth Sahib, P. 628) |
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ਨਿਤ ਉਠਿ ਗਾਵਹੁ ਪ੍ਰਭ ਕੀ ਬਾਣੀ || ਆਠ ਪਹਰ ਹਰਿ ਸਿਮਰਹੁ ਪ੍ਰਾਣੀ || |
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Nit uth gaavhu parabh kee banee. Aath pahar har simrahu paraanee.
(Rising early, ever sing, thou, the Lord's holy word and, all the eight watches through, contemplate thy God, O mortal.) |
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(Sri Guru Granth Sahib, P. 1340) |
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ਜਪਿ ਮਨ ਮੇਰੇ ਗੋਵਿੰਦ ਕੀ ਬਾਣੀ || |
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jap man mayray govind kee banee.
(O my soul, repeat thou the hymns of the Master of the Universe) |
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ਸਾਧੂ ਜਨ ਰਾਮੁ ਰਸਨ ਵਖਾਣੀ ||1 || ਰਹਾਉ || |
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saaDhoo jan rasan vakhaanee. ||1|| rahaa-o.
(With the Lord on their tongue, the sacred persons have uttered these hymns.) |
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(Sri Guru Granth Sahib, P. 192) |
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The Guru is distributing the Shabad received by way of revelation, among the seekers of the world: |
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ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ || |
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jaisee mai aavai khasam kee banee taisrhaa karee gi-aan vay laalo.
(As the word of the Lord comes to me, so do I utter, O Lalo.) |
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(Sri Guru Granth Sahib, P. 722) |
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ਹਉ ਆਪਹੁ ਬੋਲਿ ਨ ਜਾਣਦਾ ਮੈ ਕਹਿਆ ਸਭੁ ਹੁਕਮਾਉ ਜੀਉ || |
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ha-o aaphu bol na jaandaa mai kahi-aa sabh hukmaa-o jee-o.
(By myself I know not how to speak. I utter all, that is the command of my Lord.) |
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(Sri Guru Granth Sahib, P. 763) |
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Acknowledging the eternal nature of Bani, Guru Arjan Dev, the editor of the Granth says: |
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ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਤਿ ਕਰਿ ਜਾਣਹੁ ਗੁਰਸਿਖਹੁ ਹਰਿ ਕਰਤਾ ਆਪਿ ਮੁਹਹੁ ਕਢਾਏ || |
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satgur kee banee sat sat kar jaanhu gursikhahu har kartaa aap muhhu kadhaa-ay.
(O the disciples of the Guru, know theat the Satguru's hymns are perfectly true. God, the Creator Himself
causes the Guru to utter them with his mouth.) |
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(Sri Guru Granth Sahib, P. 308) |
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The Gurus were there Divine Light incarnate and were in communion with the Eternal Reality. Bhai Gurdas expresses this very idea when he writes, 'Ika Bani Ik Gur Iko Shabad Vichar'. Besides, the Gurus did not compose Bani in their respective name but carried forward the legacy of Shabad through their Bani in Nanak's name only. It proves that Guru Granth Sahib is the manifest form of spiritual being of the ten Gurus.
The next importance aspect of Guru Granth Sahib is that this voluminous text of 1430 pages includes the Bani of not only the Gurus, but that of various Saints and Bhagats as well, who belonged to different castes and creeds, different traditions and different regions without an iota of discrimination. The only criterion has been the unity of thought. All are placed at an equal pedestal and known as the Banikars (composers of Bani). That is why, it is not restricted to a particular community but is revered as a scripture of unique holy status among all the religious faiths. Guru Granth Sahib has its own linguistics, literary and musical importance sprawling over about seven centuries, it is a poetic linguistic and musical portrayal of folk-psyche, folk-beliefs and folk precepts. It has in it the history of Gurmukhi script. Classical and folkloric forms of literature have been used as a communicative device in it. The Bani provisions its presentation by way of kirtan. That is why, Bani has been notationed in 31 Raagas and 31 Raga Parkars. It forms an assimilation of Northern and Southern schools of music. Guru Granth Sahib is a very rich treasure of language, literature and music.
The philosophy of Guru Granth Sahib deals with the practical way of life. At a theoretical level, it believes in Oneness of God, the Akal Purkh who is Omnipresent, Eternal and Formless. For attaining to the Almighty, Ego has to be discarded and remaining under His Will and in constant remembrance of His name, moral values have to be cherished. Thus the message of Gurbani liberates man from the rigidity of external ritualism. Right from cradle to the grave, Bani acts as a friend and philosopher of man. Rather than just sermonising, it lays stress on action, eqipoise and balanced life. This teaching of Gurbani is meant not just for Sikhs but for the welfare and progress of mankind as a whole. It epitomises the ideal of 'ayk pitaa aykas kay ham baarik too mayraa gur haa-ee' (ਏਕੁ ਪਿਤਾ ਏਕਸ ਕੇ ਹਮ ਬਾਰਿਕ ਤੂ ਮੇਰਾ ਗੁਰ ਹਾਈ || ) (The One Lord is the Father of all and we are the children of the One Lord. Thou, O Lord, art and Guru.) and a message to put man on the path of fraternity, equality and moral uprightness. The barriers of caste, colour, creed and region lose all meaning by following the teachings of Gurbani. Thus the Gurus were at the same time religious leaders and guides on the path of ethical values. Their teachings are beyond the boundaries of time and meant for the welfare of all. |
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1. How is the Bani inscribed in Sri Guru Granth Sahib communicated?
I. Through Guru II. In the form of Dhur kee Banee
III. Through Vedas IV. Through Saints
2. The message of Guru Granth Sahib preaches which group?
I. Sikh Religion II. Hindu Religion
III. For Humanity IV. Sikh and Hindu Religion
3. Where was the Bani of Sri Guru Granth Sahib compiled?
I. Taran Taaran Sahib II. Amritsar
III. Goindwal IV. Jalandhar
4. Who was the first writer of Sri Guru Granth Sahib?
I. Guru Nanak Dev II. Bhai Gurdas
III. Guru Arjan Dev IV. All the Gurus
5. Who compiled the Bani of Sri Guru Granth Sahib?
I. First Guru II. Second Guru
III. Third Guru IV. Fifth Guru
6. In which year, was the Granth Sahib carnated as 'Guru Granth Sahib'?
I. 1604 II. 1610 III. 1700 IV. 1708
7. Who were the composers of Bani?
I. Guru Sahiban, Saints and Bhagats II. Gurus
III. Saints IV. Bhagats
8. What was the basis of editing the Bani?
I. Religion II. Tradition
III. Ideology IV. Caste Based
9. In which year was Bani edited?
I. 1604 II. 1602 III. 1708 IV. 1710
10. Which script was used for composing Bani?
I. Devnagri II. Urdu III. Gurmukhi IV. Punjabi
11. How many pages are there in Guru Granth Sahib?
I. 1400 II. 1410 III. 1420 IV. 1430
12. Which arrangement was used for the communication of Bani?
I. Poetry and Music II. Poetry and Folklore
III.Poetry, Music and Folklore IV. Poetry and Language
13. In which form is Bani being presented?
I. Poetry II. Keertan III. Raag IV. All of them
14. What is the message of Bani?
I. Faith in One God II. Love
III. Preaching Sikhism IV. Faith
15. What should one shun to reach the almighty?
I. Anger II. Greed III. Ego IV. Social Life
16. Whom does the message of Bani preach?
I. Sikhs II. Hindus
III. All Human beings IV. Saint Bhagat
17. Which literary forms are used in Bani?
1. Ancient Poetic form II. Folkloric poetic form
III. Specific Poetic forms IV. Ancient and Folkloric poetic form
18. How many ragas are used in Bani?
I. 20 II. 30 III. 31 IV. 60
19. What does the philosophy of Sri Guru Granth Sahib relates to?
I. Religion II. Spirituality
III. Human Way of Life IV. Humanity
20. Why are literary perspectives used in Bani?
I. For the communication of the message of Bani
II. For poetic sensibility
III. Both I and II
IV. For the welfare of Humanity
21. The message of Bani preaches the humans to shun which vices?
I. Cultural traditional religious ideology
II. Marital Life
III. Praying and Devotion
IV. Basic principles
22. The Bani of Sri Guru Granth Sahib inspires one to follow which path?
I. Religious II. Social
III. Ideological IV. All the above
23. What is the contribution of Bani in human life?
I. Preaching II. Religious
III. Guiding and showing the right path IV. Freedom
24. What is the importance of the message preached by Sri Guru Granth Sahib?
I. Knowledge II. Aesthetic
III. Both I and II IV. Human Welfare |
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1. Shabadarth Sri Guru Granth Sahib ji (Part I-IV), Shiromani Gurdwara Prabandhak Committee, Sri Amritsar, 2004
2. Sri Guru Granth Sahib (English & Punjabi Translation) (Vol. I - VIII), Shiromani Gurdwara Prabandhak Commitee, Sri Amritsar, 2006 |
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