Guru Granth Sahib -English Version

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In September 2023, it was announced by the SGPC that a location in Tracy, California, USA under the purview of the Dharm Prachar Kendra of the Shiromani Committee will begin officially printing copies of the Guru Granth Sahib to cater to the demands of the Sikh diaspora living in North America. [85] Legacy [ edit ] In 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: [41]

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. [21] [note 1] This effort yielded several drafts and manuscripts, some of which have survived into the modern era. [19] [23] William Owen Cole and Piara Singh Sambhi (1995), The Sikhs: Their Religious Beliefs and Practices, Sussex Academic Press, ISBN 978-1898723134, pp. 40, 157 William Owen Cole and Piara Singh Sambhi (1995), The Sikhs: Their Religious Beliefs and Practices, Sussex Academic Press, ISBN 978-1898723134, pp. 45–46 a b c Akshaya Kumar (2014). Poetry, Politics and Culture: Essays on Indian Texts and Contexts. Routledge. pp.167–168. ISBN 978-1-317-80963-0.Nirmal Dass, Songs of the Saints from the Adi Granth. SUNY Press, 2000. ISBN 978-0-7914-4683-6. p. 13. "Any attempt at translating songs from the Adi Granth certainly involves working not with one language, but several, along with dialectical differences. The languages used by the saints range from Sanskrit; regional Prakrits; western, eastern and southern Apabhramsa; and Sahiskriti. More particularly, we find sant bhasha, Marathi, Old Hindi, central and Lehndi Panjabi, Sgettland Persian. There are also many dialects deployed, such as Purbi Marwari, Bangru, Dakhni, Malwai, and Awadhi." 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 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. [43] [44] 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. [45] It is the official script for writing Punjabi in the Indian State of Punjab. Pashaura Singh (2000). The Guru Granth Sahib: Canon, Meaning and Authority. Oxford University Press. p.104. ISBN 978-0-19-564894-2. Introductory section consisting of the Mul Mantar, Japji Sahib, So Dhar (Rehras) and Sohila, composed by Guru Nanak;

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] A granthi close granthi Reader of the Guru Granth Sahib, who officiates at ceremonies. This can be a man or a woman. is a person appointed to read the Guru Granth Sahib. When the Guru Granth Sahib is being read, a chauri close chauri Fan waved over scriptures, made of yak hairs or nylon; symbol of the authority of the Guru Granth Sahib., which is a special fan made from yak hair, is waved above it. Trilochan Singh (1994). Ernest Trumpp and W.H. McLeod as scholars of Sikh history religion and culture. International Centre of Sikh Studies. pp.xv–xvii, 45–49. Giorgio Shani (2007). Sikh Nationalism and Identity in a Global Age. Routledge. pp.30–31. ISBN 978-1-134-10189-4.a b Singh, Jasjit (July 2014). "The Guru's Way: Exploring Diversity Among British Khalsa Sikhs". Religion Compass. 8 (7): 209–219. doi: 10.1111/rec3.12111. ISSN 1749-8171.

a b c Kristina Myrvold (2016). The Death of Sacred Texts: Ritual Disposal and Renovation of Texts in World Religions. Routledge. pp.125–144. ISBN 978-1-317-03640-1. Shri Guru Granth Sahib is a source book, an expression of man's loneliness, his aspiration, his longings, his cry to God and his hunger for communication with that being. I have studied the scriptures of other great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I feel here in these volumes. They are compact in spite of their length, and are a revelation of the vast reach of the human heart varying from the most noble concept of God to the recognition and indeed the insistence upon the practical needs of the human body. There is something strangely modern about these scriptures and this puzzled me until I learnt that they are in fact comparatively modern, compiled as late as the sixteenth century, when explorers were beginning to discover the globe upon which we all live as a single entity divided only by arbitrary lines of our own making. Left: A palanquin being prepared for the daily sukhasan ritual to carry the scripture to a bedroom; Right: The palanquin carrying the Guru Granth Sahib to the sanctum at dawn ( prakash).Mark Juergensmeyer (1993). John Stratton Hawley and Gurinder Singh Mann (ed.). Studying the Sikhs: Issues for North America. State University of New York Press. pp.16–17. ISBN 978-0-7914-1426-2. W.H. McLeod (1993). John Stratton Hawley and Gurinder Singh Mann (ed.). Studying the Sikhs: Issues for North America. State University of New York Press. pp.16–17, 67 note 25. ISBN 978-0-7914-1426-2. a b Singh, Khushwant (1991). A History of the Sikhs: Vol. 1. 1469–1839. Oxford University Press. pp.57–58, 294–295 . Retrieved 18 December 2011. Saif Sarohee Saithhee, Yehai Hamare Pir W.H. McLeod (1979), The Sikh scriptures: Some Issues, in Sikh Studies: Comparative Perspectives on a Changing Tradition by Mark Jurgensmeyer and N Gerald Barrier (editors), University of California Press, Berkeley Religious Studies Series and Theological Union, pp. 101–103