Sri Guru Granth Sahib is the sacred scripture of the Sikh faith which is the youngest of the organized religions of the world. The Sikhs had ten Gurus in physical form but SGGS has the hymns of the first five and the ninth Gurus only. Also included are the compositions of 15 Hindu and Muslim Bhagats (saints), and 15 bards. The scripture is all in verse and is laid out according to Raags of the Indian musical tradition. Each guru kept a record of his hymns and collected those of the saints during their sojourns. The next guru added his own compositions and collections and passed on to his successor. These compositions were authenticated and have been preserved. Its compilation was completed in two stages. In the first stage the fifth Guru compiled the hymns of the first five Gurus, the saints and bards in 1604 CE. He called this volume “Pothi Sahib” and said “Pothi Parmesar ka Thaan” (Pothi is the place where one can find God – p 1226) and gave it status above his own. Foundation for a venerated status for the sacred hymns was therefore laidin accordance with Guru Nanak’s description of Shabad (Word) as Guru “Shabad Guru surt dhun chayla“(Shabad is the Guru and consciousness the disciple – p 943).

We do not have record of the hymns of the sixth, seventh and eighth Gurus. The tenth Guru added the hymns of the Ninth Guru, and gave final shape to the scripture that exists now without including any of his own. The record of his hymns is available separately.

Before shedding his physical form in 1708 CE, the tenth Guru conferred the status of Guru on the scripture and the scripture is thus called Sri Guru Granth Sahib (SGGS), the eternal Guru of the Sikhs. It is eternal for two reasons. One, the scripture does not die and second its contents are not based on historical stories like in the Ramayana, Mahabharata, or the Bible and are thus not a function of time. Instead, it represents universal truths that do not change. SGGS is not just a book and is treated with veneration as the living Guru. It presides over all religious functions and in Gurdwaras.

It has a unique position among the scriptures of all the religions in that its contents were authenticated by the Gurus themselves. Since it contains the hymns of not only the Sikh Gurus but also those of Hindu and Muslim saints it has universal appeal. It is devoid of rituals, dogmas and superstitions. It incorporated numerous scientific phenomena particularly about millions of planets and the infinite nature of the universe, as also the Big bang theory of creation, centuries before science articulated them. It may therefore be rightly be called the universal modern scripture of all religions.

SGGS is a revealed scripture in that the Gurus received communication direct from God. The Guru says:

Jaisi main aavay Khasm ki Baani taisra kari giaan vay Laalo.

I say as the Word comes to me from the Master O Lalo – p 722.

Haun aapho boli na jaanda main kahiaa sabhu hukmaao jio.

I can say nothing by myself; I speak as commanded by the Almighty – p 722.

It teaches respect for all religions and asks people not to find fault with the scriptures of other religions but rather try to understand them:

Bayd katayb kaho mati jhoothay , jhootha jo na bicharai.

Do not find fault with the Eastern or Semitic scriptures, the fault lies with one who does not try to understand them – p 1350).

The essence of its teachings is given in the Mool Mantar or the root mantra at the beginning of the scripture thus:
siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid ] 1 (One),All Pervasive Lord, the Universal Truth, Creator, Beyond Fear or Jealousy, Timeless and deathless, Does not Incarnate, Self Existent, Known through the Grace of the True Guru – p 1).

The numeral 1 signifies that God is indivisible, there is only one God Who has the virtues given above.

SGGS teaches the straightforward path of a productive and clean life based on truth; the major teachings in outline are summarized below.

Sachu orai sabhu ko upar sachu aachaaru.
Truth is higher than everything else but higher still is truthful living – p 62).

There is no merit in giving up a householder’s life and taking to sanyas i.e. renunciation; one still depends on the householders for food and clothing. Instead one should spend time on doing one’s duties to the profession, family and the society.
The three fundamental principles of virtuous life are to remember God’s virtues and commands (Naam Japna), earning honestly (Khatay Ghaalay, Dharam di Kirt), and sharing (Vand Chhakna). There should be no controversy about which is the best religion:

Sarab dharam meh srayst dharam ; Hari ko Naam japu Nirmal karam.
The supreme religion is to remember Naam and do good deeds – p 266).
Ghaali khaaey kichh hathuh dayi.
Work hard to earn and share – p 1245).
It is thus teaches to lead a life of practical spirituality with social responsibility.

We can remember someone who has a form, but God is formless (Nirankaar). He is Spirit whose nature remains unchanged in time and space. God is therefore all pervasive in the same form for ever. We can remember such a Master only through His virtues and then try to emulate them to become God-like. Remembering the virtues thus leads to:
Gun kah Guni samaavniaa.
Merging in the Praise-worthy Master through remembering His virtues – p 110).
The pronoun ‘He’ indicates male gender and has been used in generic terms, but God is gender-neutral. He is at once both father and mother; is neither man nor woman.

It teaches belief in fatherhood of one God and brotherhood of all mankind, thus:
Ek Pita Ekas kay hum baarik.
One father, we are all His children – p 611).

It teaches to pray notonly for the self but all:
Sabhay jea smaali apni mehr karu; ann paani much upaaey dukh daaladu bhann taru.
O Lord, pray look after all creatures and show your compassion; produce plenty of grain and water; remove suffering and misery of all and enable them to successfully go across the world ocean – p 1251)

The human soul is an off-shoot of the Supreme Soul (God).
Mann tu joti saroopu hain apna moolu pacchaanu.
O my mind you are the embodiment of the Divine light, recognize your roots – p 441).

Every birth is to serve the purpose of the Creator. The soul has a role to play which is told to him before birth. This is Hukam or Divine commands. Because of his ego the soul forgets these and goes his own way. This results in the soul not being able to reunite with God after the granted period of life and keeps going through cycles of deaths and rebirths. The concept of reincarnation and karma is thus endorsed:
Udam kareh anayk Hari Naamu na gavhee; bharmeh joni asankh mari janmeh aavahee.
Man strives in numerous ways but does not remember Naam; this results in his wandering in innumerable life forms going through deaths and rebirths – p 705).

In Japu ji Guru Nanak asks a question and answers:
Kiv sachiaara hoeeai kiv koorai tutai paali?
Question:How can the wall of falsehood be broken so that one can reach the Truth?
Answer: Hukam razaaee chalna Nanak likhiaa naali.
Live life according to the preordained commands – p 1.

The soul came from God and has a close relationship with the Creator as between spouses. This gets soured due to soul’s ego and the wall mentioned above results. The Guru can help overcome this:
Dhan pir ka ik hi sungi vaasa vichi haumai bheeti karaari; Guri poorai haumai bheet tori jan Nanak milay Banvaari:

The spouses live together but are separated by a strong wall of ego; the accomplished Guru breaks this wall of ego and the soul-bride meets the Creator – p 1263).

We must therefore follow the directions of the Guru for:
Mati koyee bharam bhulay sansaar; gur bin koay na utrasi paar.
Lest any one should be lost in delusion; no one gets across the world ocean without following the Guru – p 864)

Union of the soul with God is possible only in human birth which is the opportunity for union with God and facilitated by participating in holy congregations;
Bhaee Prapat manukh dehureeaa; Gobind milan ki ih teri bareeaa;avar kaaj teray kitai na kaam; mil saadh sangat bhaj keval Naam.
You have obtained human birth. This is your chance to be with the Master. Other methods are of no use, participate in the Sadh Sangat – the holy congregation – and remember Naam – p 12.

When we remember Naam we not only recount God’s virtues but are reminded of the tasks that God gave to the soul before birth – Hukam. Naam thus has a dual meaning.

Eastern scriptures talk of three modes of human behavior. These are called the three gunas namely Tamsik (denoting inertia and ignorance or darkness), Rajsik (aspirations and diligence to achieve) and Satmik (Goodness). The Guru asks humans to transcend these into the fourth state called Turia (meaning the fourth). This is the stage of Sahj or equipoise and is the state in which one does not strive to be good but goodness comes naturally:
Trihu gunaa vich sahj na paaeeai trai gun bharam bhulaaey: parheeai guneeai kiaa katheeai ja mundhu ghuthaa jaaey; chauthai padd mah sahj hai gurmukh palai paaey.
Equipoise is not possible through the three gunas, they cause delusion; what use is reading, contemplating and speaking about the scriptures when one breaks with the source; Sahj is obtained at the fourth stage achieved through the Guru – p 68.

When one makes remembrance of Naam a part of life one gets entitled to Nadar or Divine grace, which is the ultimate facilitator for a successful life leading to merger with the Creato

All achievement in life is attained by nadari (Divine grace or approval):
Sabh nadree karam kamaavday nadree baahri na koay: jaisee nadari kari daykhai Sacha taisaa hee koee hoay.
Every one performs according to Divine approval, none is beyond it; One is as the Master’s grace – p 66.

Other teachings in brief are as follows:

·Gur Parmesar eko jaan (know the Guru and God as one –p 864) because it is through the Guru that one can know God.

·The four things needed for a successful life are Dharam (religion, dutifulness, righteousness), Arth, (economic well being), Kaam (fulfillment of desires) and Mokh(salvation). These are granted by God: Arth Dhram Kaam Mokh ka Daata (God grants the benedictions of Arth, Dharam, kaam and Mokh– p 805)

·The five things to imbibe are: Sat, Santokh, Daya, Dharam and Sach I apnay hrih bheetar vaaray (Imbibe sharing, contentment, compassion righteous living, and truthfulness. – p 379).

·The five things to avoid are: Kaam, Krodh, Lobh, Moh and Abhimaan bikhai ras in sangat tay tu rahu ray (Avoid the poisonous potion of lust, anger, greed, attachment and vanity- p 111.

·The major impediments to avoiding reincarnation and achieving union with God are: Par tann par dhann par ti ninda par apbaad na Chhootai; aavaagavan hot hai phuni phuni ih parsang na tootai (If looking viciously at the beauty or wealth of others, slander, conflict, jealousy and backbiting are not given up; there is reincarnation again and again and this story never ends – p 971).

·There are no places called hell or heaven: Kavan narak kia surg bichaara santan douoo raaday (God’s saints reject both hell and heaven – p 969). Not being able to merge with God and going through reincarnations is hell, merging is heaven: “Lakh chauraaseeh narak na daykhhu raski raski gun gaaee hay (Those who forget God, go through 84 lakh joona – Life forms, but those who remember God escape that – p 1072).

·All superstition is rejected; Sagun Apsagun tis kau lagai jis cheet na aavai (Good and bad omens are for those who do not remember God – p 401).

·Depend on God alone for all your needs, dence dependence on any person is not fruitful: Maagau Raam tay sabh thok. Manukh kau jaachat sramu paaeeai Prabh kai simranimokh (I ask every thing from God; One feels ashamed asking others but asking from God one obtains liberation – p 682).

·Extra-marital relationship is taboo: Jaisa sangu biseear siau hai ray taisaa hi ihu par grihu (Extramarital relationship is poison, like company of a snake – p 403).