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Guru Granth Sahib

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Guru Granth Sahib
This article contains Indic text. Without proper
rendering support, you may see question marks or
boxes, misplaced vowels or missing conjuncts
instead of Indic text.

The Guru Granth Sahib (Punjabi: ਗੁਰੂ ਗਰੰਥ ਸਾਿਹਬ, gurū granth sāhib), or Adi Granth, is the
holy scripture and the final Guru of the Sikhs.[1] It is a voluminous text of 1430 angs (pages),
compiled and composed during the period of Sikh Gurus, from 1469 to 1708.[1] It is a
collection of hymns or shabad, which describe the qualities of God[2] and why one should
meditate on God's name.

Guru Gobind Singh (1666-1708), the tenth of the Sikh Gurus, affirmed the sacred text Adi
Granth as his successor, terminating the line of human Gurus, and elevating the text to Guru

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Granth Sahib.[3] Thenceforward the text remained the holy scripture of the Sikhs, regarded as
the living embodiment of the Ten Gurus.[4] The role of Guru Granth Sahib, as a source or
guide of prayer,[5] is pivotal in worship in Sikhism.

The Adi Granth was first compiled by the fifth Sikh guru, Guru Arjan Dev (1563-1606), from
hymns of the first five Sikh gurus and other great saints, including those of the Hindu and
Muslim faith.[2] After the demise of the tenth Sikh guru many handwritten copies were
prepared for distribution by Baba Deep Singh.

Written in the Gurmukhi script, predominantly in archaic Punjabi with occasional use of
other languages including Braj, Punjabi, Khariboli (Hindi), Sanskrit, regional dialects, and
Persian, often coalesced under the generic title of Sant Bhasha.[6][7][8][9][10][11]

Contents
[hide]

• 1 Meaning and role in Sikhism

• 2 History
• 3 Elevation of Adi Granth to Guru Granth Sahib
o 3.1 Guru's commandment
• 4 Composition
• 5 Sanctity among Sikhs
o 5.1 Translations
o 5.2 Recitation
o 5.3 Printing
o 5.4 Treatment of damaged copies
o 5.5 Digitization of Guru Granth Sahib manuscripts
• 6 Comments on Sri Guru Granth Sahib by Non-Sikhs
• 7 Message of Guru Granth Sahib
• 8 Care and protocol
o 8.1 Personal behaviour
o 8.2 Environment
o 8.3 On the move
o 8.4 Other considerations
• 9 Guru Granth Sahib World University
o 9.1 Other universities
 9.1.1 List of Sikh Gurus
• 10 Available Books
• 11 See also
• 12 References
• 13 Further reading
• 14 External links
o 14.1 Videos
o 14.2 Audio
o 14.3 Text

o 14.4 Other

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[edit] Meaning and role in Sikhism

A painting of Guru Arjan dictating the Adi Granth to Bhai Gurdas.

Sikhs consider the Guru Granth Sahib a spiritual guide for all mankind for all generations to
come, and it plays a central role in guiding the Sikhs' way of life. Its place in Sikh devotional
life is based on two fundamental principles; that the text is divine revelation,[12] and that all
answers regarding religion and morality can be discovered within it. Its hymns and teachings
are called Gurbani or "Word of the guru" and sometimes Dhur ki bani or "Word of God".
Thus, in Sikh theology, the revealed divine word is the Guru.[13]

The numerous holy men who contributed to the Guru Granth Sahib is collectively referred to
as Bhagat Bani or "Word of Devotees". These saints belonged to different social and
religious backgrounds, including Hindus and Muslims, cobblers and untouchables. Though
Sri Guru Granth Sahib Ji contains the compositions of both Sikh Gurus as well the other great
saints (Bhagats) — including those of the Hindu and Muslim faith — no distinction
whatsoever is made between the works of Sikh Gurus and Sikh Bhagats; the titles "Guru" and
"Bhagat" should not be misleading. The Guru Granth Sahib is the sole and final successor of
the line of gurus. Anyone claiming the status of living guru is considered a heretic.[14]

[edit] History

The Adi Granth was first installed in Golden Temple.

The work of transcribing the teachings of Guru Nanak Dev, the first guru and founder of
Sikhism, began in his lifetime.[15] Guru Angad, the second guru of Sikhs, received Nanak's
collection of songs and words in manuscript form: he added sixty-three of his own
compositions. The third guru, Amar Das, prepared a number of manuscripts, supplemented
with 974 of his own compositions as well as the works of various Bhagats. These
manuscripts, known as Goindwal pothis, mention the message of Guru Amar Das as to why
the Bhagat Bani was included and how the Bhagats were influenced by Guru Nanak.[15]

The fourth Guru also composed hymns. The fifth, Arjan Dev, in order to consolidate the Bani
(Divine word) of earlier Gurus and to prevent spurious compositions creeping in, began early
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in 1599 to compile the Adi Granth according to the plan laid out by Nanak.[15] The Tawarikh
Guru Khalsa mentions that he issued a Hukamnama (official order), asking anyone who
could contribute to do so. All of the sourcing and content was reviewed in order to ensure the
authenticity of the existing revelation.[15][16]

The final prepared volume, written by Bhai Gurdas, under the direct supervision of Guru
Arjan, included the compositions of the first five Sikh Gurus and of fifteen Bhagats,
seventeen Bhatts ("bards", or traditional composers) and four others such as Bhai Mardana, a
lifelong companion of Guru Nanak. The Adi Granth took five years to complete and was
installed in Harmandir Sahib ("the abode of God"), popularly known as the Golden Temple,
on September 1, 1604, with Baba Buddha as the first Granthi.[16] This original volume is
presently in Kartarpur and bears the signature of the Guru Arjan.[17]

Illuminated Guru Granth folio with nisan (Mool Mantar) of Guru Gobind Singh. Collection
of Takht Sri Harimandir Sahib, Patna

This master copy was initially in the possession of Guru Hargobind, but was stolen by one of
his grandsons, Dhir Mal, who wanted to lay claim to the title of Guru. The Sikhs, about 30
years later, recovered it forcibly and were made to return it on the order of the ninth Guru,
Tegh Bahadur. Even though this master copy was improperly wrested from the community,
its return underscored the message that no particular copy of the Adi Granth was more divine
than another. This master copy of the Adi Granth (known as the "Kartarpur Pothi") which is
of significant historical value, is displayed every year on the occasion of Vaisakhi by the
descendants of Dhir Mal in Kartarpur.

The redaction of the Adi Granth was prepared by Guru Gobind Singh with the scribe Bhai
Mani Singh at Talwandi Sabo (renamed as Damdama Sahib). Guru Gobind Singh added the
hymns composed by Guru Tegh Bahadur[18] but excluded his own. There is mention of Guru
Gobind Singh's holding an "Akhand Path" (continued recital of Guru Granth Sahib).[19] From
Talwandi Sabo, Guru Gobind Singh went to Deccan. While at Nanded, Guru Gobind Singh
installed the final version prepared by him as the perpetual Guru of Sikhs in 1708.

The Guru Granth Sahib is divided into ragas or classical musical notes. The chronological
division is on the basis of ragas and not on the order of succession of Gurus. As with the Adi

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Granth, Sikhs do not lay emphasis on any particular volume of Guru Granth Sahib as the
Guru.

The Supreme Court of India holds that the Guru Granth Sahib should be, for historic and
legal reasons, considered a 'Juristic person': "The Granth replaces the Guru after the tenth
Guru. We unhesitatingly hold Guru Granth Sahib to be a juristic person." The court
articulated this finding in the context of a case pertaining to a property dispute.

[edit] Elevation of Adi Granth to Guru Granth Sahib

The Adi Granth was conferred the title of "Guru of the Sikhs" by the tenth Guru, Guru
Gobind Singh, 1708. The event, when Guru Gobind Singh installed Adi Granth as the Guru
of Sikhism, was recorded in a Bhatt Vahi (a bard's scroll) by an eyewitness, Narbud Singh,[20]
who was a bard at the Guru's court. There are a variety of other documents attesting to this
proclamation by the tenth Guru.

Thus, despite some aberrations, the Sikhs overwhelmingly accept that the Guru Granth is
their eternal Guru. This has been the understanding and conviction of the Sikhs, since that
October day of 1708.

[edit] Guru's commandment

A close associate of Guru Gobind Singh and author of Rehit-nama, Prahlad Singh, recorded
the Guru's commandment saying "With the order of the Eternal Lord has been established
[Sikh] Panth: all the Sikhs hereby are commanded to obey the Granth as their Guru".(Rehat-
nama, Bhai Prahlad Singh)[21] Similarly Chaupa Singh, another associate of Guru Gobind
Singh, has mentioned this commandment in his Rehat-nama.

[edit] Composition
Main article: Gurmukhī
Main article: Ragas in the Guru Granth Sahib

The Sikh Gurus developed a new writing system, Gurmukhī, for writing their sacred
literature.[22] Although the exact origins of the script are unknown,[23] it is believed to have
existed in an elementary form during the time of Guru Nanak. According to Sikh tradition,
Guru Angad is said to have invented the script,[22] and popularised its use among the Sikhs. It
is stated in Mahman Prakash, an early Sikh manuscript, that the script was invented by Guru
Angad at the suggestion of Guru Nanak during the lifetime of the founder.[24] The word
Gurmukhī translates as "from the mouth of the Guru". The script was used, from the onset,
for compiling Sikh scriptures. The Sikhs assign high degree of sanctity to Gurmukhī language
script.[25] The Gurmukhī language Script is also the official script for the Indian State of
Punjab.

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The end part of the handwritten Adi granth, by Pratap Singh Giani, located on the first floor
of Harmandir Sahib

The Guru Granth Sahib is divided into fourteen hundred and thirty pages known as Angs
(limbs) in Sikh tradition. It can be divided into three different sections:[26]

1. Introductory section consisting of the Mul Mantra, Japji and Sohila composed by
Guru Nanak
2. Compositions of Sikh Gurus followed by those of Sikh Bhagats, collected according
to chronology of Ragas or musical notes (see below).
3. Compositions of Guru Tegh Bahadur.

The poems are divided on the basis of their musical setting in different ragas.[27] A raga is a
series of melodic motifs, based upon a definite scale or mode, that provide a basic structure
around which the musician performs. The ragas are associated with different moods and
times of the day and year.[27] The total number of ragas in the Sikh system is thirty one,
divided into fourteen ragas and seventeen raginis (less important or less definite ragas).
Within the raga division, the songs are arranged in order of the Sikh gurus and Sikh bhagats
with whom they are associated.

The various ragas are, in order: Raga Sri, Manjh, Gauri, Asa, Gujri, Devagandhari, Bihagara,
Wadahans, Sorath, Dhanasri, Jaitsri, Todi, Bairari, Tilang, Suhi, Bilaval, Gond (Gaund),
Ramkali, Nut-Narayan, Mali-Gaura, Maru, Tukhari, Kedara, Bhairav (Bhairo), Basant,
Sarang, Malar, Kanra, Kalyan, Prabhati and Jaijawanti. In addition there are twenty-two
compositions of Vars (Traditional ballads). Nine of these have specific tunes and the rest can
be sung to any tune.[27]

[edit] Sanctity among Sikhs

The Mool Mantar in the handwriting of Guru Har Rai

Main article: Guru_Har_Rai#Ram_Rai

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Sikhs observe total sanctity of the text in the Guru Granth Sahib. No one can change or alter
any of the writings of the Sikh Gurus written in Guru Granth Sahib. This includes sentences,
words, structure, grammar etc. This total sanctity was observed by the Gurus themselves.
Guru Har Rai had disowned his elder son, Ram Rai, because he had altered the wording of
one of Guru Nanak's hymn.[28] Ram Rai had been sent to Delhi, by Guru Har Rai, to explain
Gurbani to Mughal Emperor Aurangzeb. In order to please the Emperor he altered the
wording of hymns of Guru Nanak. The matter was reported to the Guru, who was displeased
with his son and disowned him. Later when aged, Ram Rai was forgiven by Guru Gobind
Singh.

[edit] Translations

Translations of the Guru Granth Sahib are available. However, Sikhs believe that it is
necessary to learn Gurmukhī, designed and used by the Sikh Gurus, to fully understand and
appreciate the message. Translations only give a preliminary understanding of the Guru
Granth Sahib. A Sikh is encouraged to learn Gurmukhi to fully experience and understand the
Guru Granth Sahib.

[edit] Recitation

A Granthi reciting from Guru Granth Sahib

The Guru Granth Sahib is always placed in the centre of a Gurudwara and placed on a raised
platform, known as Takht (throne). The Guru Granth is given the greatest respect and honour.
Sikhs cover their heads and remove their shoes while in the presence of Guru Granth. Before
coming into its presence, they bathe and bow before the Guru Granth. The Guru Granth is
normally carried on the head and as a sign of respect not touched with unwashed hands or put
on the floor.[29]

The Guru Granth Sahib is always the focal point in any Gurudwara. It is attended with all
signs of royalty, as was the custom with Sikh Gurus, and is placed upon a throne, and the
congregation sits on the floor. It is waved upon by a chaur (sort of fan) which is made of fine
material and a canopy is always placed over it. The devotees bow before the Guru as a sign of
respect.

The Guru Granth Sahib is taken care of by a Granthi. He is responsible for reciting from Guru
Granth and leading the Sikh prayer. The Granthi also acts as the caretaker of Guru Granth
Sahib and this function may not be performed by any other person. It is kept covered in silken
cloths, known as Rumala, to protect from heat, dust, pollution etc. It rests on a manji sahib
under a rumala until brought out again.[29]

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[edit] Printing

The printing of Guru Granth Sahib is done by the official religious body of Sikhs based in
Amritsar. It is the sole worldwide publisher of Guru Granth Sahib. Great care is taken while
making printed copies and strict code of conduct is observed during the task of printing.[30]

Before the twentieth century, only hand written copies of Guru Granth Sahib were prepared.
The first printed copy of Guru Granth Sahib was made in 1864. Since the early 20th century
Guru Granth Sahib has a standard 1430 pages.

The Sri Guru Granth Sahib ji is currently printed in an authorized printing press in the
basement of the Gurdwara Ramsar in Amritsar; any resulting printer's "waste" that has any of
the sacred text on, is cremated at Goindval [31]. However, unauthorised copies of Sri Guru
Granth Sahib ji have been printed.

[edit] Treatment of damaged copies

Any copies of their sacred book Guru Granth Sahib which are too badly damaged to be used,
and any printer's waste which has any of its text on, are cremated with a similar ceremony as
cremating a deceased person. Such burning is called Agan Bhet. (For similar reasons,
observant Jews bury damaged Torah scrolls and hold for them a funeral similar to that for a
human being. Muslims however, bury the badly damaged Quran or pages of the Quran
deemed unreadable.[citation needed])

• [1]: A copy damaged in a fire

• [2] A copy damaged in a fire
• [3]: 4 copies damaged in New Orleans by the flood caused by Hurricane Katrina
• Printer's waste: see above.
• [4]: on the Nicobar Islands after the 2004 tsunami (end of page).
• [5] MrSikhNet.com Blog query about an accumulation of download printouts of Sikh
sacred text

[edit] Digitization of Guru Granth Sahib manuscripts

Panjab Digital Library (PDL) in collaboration with the Nanakshahi Trust has taken up
digitization of centuries old manuscripts in year 2003. PDL represents an effort to preserve
and make accessible the rich heritage of Punjab through digitization. For ages, these
historical treasures have been threatened with loss or damage. Now, Panjab Digital Library
seeks to digitally preserve them in their original form, color, graphics and texture, while at
the same time, changing the way we access and utilize these materials. It will redefine the
role and scope of a library. Scholars and public alike will have easy access to the online
digital library with powerful searching and browsing capability. This digitization of history
holds great promises in research, education and awareness, while saving precious time and
money.

[edit] Comments on Sri Guru Granth Sahib by Non-Sikhs

This is what Max Arthur Macauliffe writes about the authenticity of the Guru's teaching:

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The Sikh religion differs as regards the authenticity of its dogmas from most other
theological systems. Many of the great teachers the world has known, have not left a
line of their own composition and we only know what they taught through tradition or
second-hand information. If Pythagoras wrote of his tenets, his writings have not
descended to us. We know the teachings of Socrates only through the writings of
Plato and Xenophon. Buddha has left no written memorial of his teaching. Kungfu-
tze, known to Europeans as Confucius, left no documents in which he detailed the
principles of his moral and social system. The founder of Christianity did not reduce
his doctrines to writing and for them we are obliged to trust to the gospels according
to Matthew, Mark, Luke and John. The Arabian Prophet did not himself reduce to
writing the chapters of the Quran. They were written or compiled by his adherents and
followers. But the compositions of Sikh Gurus are preserved and we know at first
hand what they taught.

Pearl Buck, a Nobel laureate, gives the following comment on receiving the First English
translation of the Guru Granth Sahib:

.... I have studied the scriptures of the great religions, but I do not find elsewhere the
same power of appeal to the heart and mind as I find 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 puzzles me until I learned that they are in fact
comparatively modern, compiled as late as the 16th century, when explorers were
beginning to discover that the globe upon which we all live is a single entity divided
only by arbitrary lines of our own making. Perhaps this sense of unity is the source of
power I find in these volumes. They speak to a person of any religion or of none.
They speak for the human heart and the searching mind. ...

•
o (From the foreword to the English translation of the Guru Granth Sahib by
Gopal Singh, 1960)(bold added later)

[edit] Message of Guru Granth Sahib

Main article: Message of Guru Granth Sahib

Some of the major messages can be summarized as follows: -

1. All peoples of the world are equal

2. Women are equal to men
3. One God for all
4. Speak and live truthfully
5. Control the five vices
6. Live in God's hukam (The Will of the One GOD)
7. Practice Humility, Kindness, Compassion, Love, etc

[edit] Care and protocol

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[edit] Personal behaviour

Any person carrying out any Service or Sewa must observe the following:

• Head must be covered at all times.

• Shoes and socks must be removed outside the Guru's room.
• Basic standards of personal hygiene are to be observed especially relating to
cleanliness
• Eating or drinking while in service is strictly avoided.
• Complete silence is observed while in Guru's service.
• Respectful attitude towards others who are present.No Discrimination while doing
Sewa

[edit] Environment

• The room should be kept clean

• The clothes that are used to cover Guru Granth are kept clean and changed daily.
Some people choose to use decorated cloth, but this is not necessary.
• Guru Granth is always placed on a Manji Sahib (small handmade bed like throne).
• A canopy is always placed over Guru Granth.
• A Chaur Sahib (artificial hairs bundled together to fan over the Guru Granth Sahib) is
be provided besides Guru Granth with a small platform to house the Karah Parshad
(sacramental food) and other offerings.

[edit] On the move

While Sri Guru Granth Sahib ji is on the move the following is observed:

• Five initiated Sikhs accompany Sri Guru Granth Sahib ji at all times when traveling
• Another Sikh does Chaur Sahib seva
• The Main Sikh carrying Sri Guru Granth Sahib ji must put a clean Rumalla on his or
her head before carefully and with respect placing Sri Guru Granth Sahib ji on this
Rumalla. At all times, Sri Guru Granth Sahib ji should be covered with a small
Rumalla so that Sri Guru Granth Sahib ji's Saroop is always fully "covered".Also the
Sikh carrying Saroop of Sri Guru Granth Sahib Ji must have "Keshi Ishnaan" or
Washed hair [Although not necessary but it shows respect to Guru Sahib]
• There should be recitation of "Waheguru" at all times.

[edit] Other considerations

• No one sits on a higher platform than the Guru.

[edit] Guru Granth Sahib World University

Guru Sahib World University would be formally launched in July 2009. A decision to this
effect was taken at a meeting of Sri Guru Granth Sahib Fourth Centenary Memorial Trust.
The meeting was chaired by the Punjab Chief Minister Paraksh Singh Badal. Disclosing this,
Mr. Harcharan Bains, Media Advisor to the Chief Minister said that apart from intensive
work on Guru Granth Sahib studies, the University would focus on imparting education in
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post modern technologies such as Nano-technology, Bio-technology, Information

Technology and Business Management besides comparative study of different religions.
These courses would be introduced in the inaugural academic session next year.

Later, the University would also house the faculties in Emerging Technologies, Basic
Sciences, Management, Social Sciences, Arts, Languages, Engineering, Architecture, Law
and Social Justice. Work will soon commence on the construction of the Complex.

[edit] Other universities

Punjabi University, Patiala, has established a department which provides a number of

academic courses on Guru Granth Sahib. The department was established in 1962. Sikhism is
a revealed religion and as such the department was established to do research in Sikhism and
Sikh scriptures.[32] The aim of the department is to study Sikhism as an academic discpline
and to produce source material for students working in the field of Sikh studies. The thrust
areas of the departmental research are Sikh theology and Sikh Philosophy[32]

The university has started work on an online academic course in advanced studies of the
Guru Granth sahib. This academic course would be available internationally, to any student
who wants academic training in the Sikh scripture. The academic exam papers would be
designed by "The Advanced Centre for Development of Punjabi Language, Literature and
Culture".[33]

[edit] List of Sikh Gurus

# Name Date of birth Guruship on Date of ascension Age

1 Nanak Dev 15 April 1469 20 August 1507 22 September 1539 69
2 Angad Dev 31 March 1504 7 September 1539 29 March 1552 48
3 Amar Das 5 May 1479 26 March 1552 1 September 1574 95
4 Ram Das 24 September 1534 1 September 1574 1 September 1581 46
5 Arjan Dev 15 April 1563 1 September 1581 30 May 1606 43
6 Har Gobind 19 June 1595 25 May 1606 28 February 1644 48
7 Har Rai 16 January 1630 3 March 1644 6 October 1661 31
8 Har Krishan 7 July 1656 6 October 1661 30 March 1664 7
9 Tegh Bahadur 1 April 1621 20 March 1665 11 November 1675 54
10 Gobind Singh 22 December 1666 11 November 1675 7 October 1708 41
11 Guru Granth Sahib n/a 7 October 1708 n/a n/a

Message of Guru Granth Sahib

From Wikipedia, the free encyclopedia

Jump to: navigation, search

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A Granthi reads from the Sri Guru Granth Sahib on the first floor of Harimandir Sahib

The Guru Granth Sahib promotes a moral teaching that Sahib explains is about living a life of
Truth, respect for others, and high moral standards. Followers of the Guru are considered to
be members of the Sikh religion, and they are known as Gurmukh – which literally means
“follower of Guru”.

Contents
[hide]

• 1 Qualities promoted by Sri Guru Granth Sahib

o 1.1 All peoples of the world are equal
o 1.2 Womens' Status
o 1.3 One God for all
o 1.4 Speak and live truthfully
o 1.5 Control the five vices
o 1.6 Live in God's hukam
o 1.7 Virtues
• 2 See also
• 3 References

• 4 External links

[edit] Qualities promoted by Sri Guru Granth Sahib

[edit] All peoples of the world are equal

The Guru Granth Sahib promotes the message of equality of all beings and at the same time
state that Sikh believers "obtain the supreme status" (SSGS, Page 446). Discrimination of all
types is strictly forbidden based on the Sikh tenet Fatherhood of God which states that no
one should be reckoned low or high, stating that instead believers should –“reckon the
entire mankind as One” (Akal Ustat, 15.85).

Sri Guru Granth Sahib promotes the concept of equality by highlighting the fact that we are
made of the same flesh, blood and bone and we have the same light of God with us – Soul .
Our building bricks are the same:

SGGS Page 272 Full Shabad

The God-conscious being is always unstained, like the sun, which gives its comfort and
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warmth to all.

The God-conscious being looks upon all alike, like the wind, which blows equally upon the
king and the poor beggar.

The Gurus also encourage believers to promote social equality by sharing earnings with those
in need.

[edit] Womens' Status

Main article: Women in Sikhism

Guru Nank Dev Ji said "Sikhi does not teach you to raise you hand on a women it teaches
you to respect them"

Sikhism also preaches that equal respect should be given to women.

"In the earth and in the sky, I do not see any second. Among all the women and the men, His
Light is shining. (3)"

-Guru Granth Sahib Page 223 Shabad 706 [1]

[edit] One God for all

Sikhism is strictly monotheistic in its belief. This means that God is believed to be the one
and sole Reality in the cosmos, meaning that no other being have extra-human power. Sikh
Gurus state that God alone is worthy of worship, and the highest end of existence, that is
mukti or liberation can come through Devotion to God alone.

Besides its monotheism, Sikhism also emphasizes another philosophical idea, which is
known as monism. Monism is the belief the world is only a "vision" or illusion (Maya) and
that God is the sole "Continuing Reality" so that selfishness, egoism and hate are
meaningless.

SGGS Page 710 Full Shabad

God is merciful and infinite. The One and Only is all-pervading.

He Himself is all-in-all. Who else can we speak of? God Himself grants His gifts, and He
Himself receives them.
Coming and going are all by the Hukam of Your Will; Your place is steady and unchanging.
(20,1)

[edit] Speak and live truthfully

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Sikhs believe in the importance of truthful living, which can only be created by purity of
mind and not through religious purification rites. They believe that impurity of mind leads to
many other vices such as anger, lust, attachment, ego, and greed.

"So how can you become truthful? And how can the veil of illusion be torn away?
O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way
of His Will."

-Guru Granth Sahib Page 1 Shabad [2]

[edit] Control the five vices

Devotees of Guru Sahib believe they must control the animal instincts of Pride/Ego,
Anger/Temper, Greed/Urges, Attachment/Dependency and Lust/Addiction.

"All virtues are obtained, all fruits and rewards, and the desires of the mind; my hopes have
been totally fulfilled. The Medicine, the Mantra, the Magic Charm, will cure all illnesses and
totally take away all pain.

Lust, anger, egotism, jealousy and desire are eliminated by chanting the Name of the Lord."

-Guru Granth Sahib Page 1388 Shabad 5352 [3]

[edit] Live in God's hukam

A Sikh believes they should live and accept the command of God easily and without too
much emotional distress. They attempt to live in contentment and in Chardikala (positive
attitude).

"Shalok: He wanders around in the four quarters and in the ten directions, according to the
dictates of his karma.

Pleasure and pain, liberation and reincarnation, O Nanak, come according to one's pre-
ordained destiny. (1)"

-Guru Granth Sahib Page 253 Shabad 792 [4]

[edit] Virtues

The Sikh religion emphasizes several other virtues: Truth (Sat), contentment (santokh), Love
(Ishq), Compassion/Mercy (daya), Service (seva), Charity (dana), forgiveness (ksama),
humility (nimrata), patience (dheerjh), non-attachment (vairagya) and renunciation (taiga).

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These believers attempt to avoid anger (krodh), egoism (ahankara), avarice (lobh), lust
(kama), infatuation (moha), sinful acts (papa), pride (man), doubt (duvidha), ownership
(mamata), hatred (vair), and hostility (virodh). In the Sikh religion, freedom from these
vices , or Sahaj, is attained through tension-free, ethical living, grounded in spirituality
avoiding self-mortification and other religious rites of cleansing.

SGGS Page 1084 Full Shabad

First, is the Lord's Praise; second, contentment; third, humility, and fourth, giving to charities.
Fifth is to hold one's desires in restraint. These are the five most sublime daily prayers.

SGGS Page 1384 Full Shabad

Humility is the word, forgiveness is the virtue, and sweet speech is the magic mantra. Wear
these three robes, O sister, and you will captivate your Husband Lord. ((127))

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