Guru Granth Sahib -English Version

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Pashaura Singh (2000). The Guru Granth Sahib: Canon, Meaning and Authority. Oxford University Press. pp.271–275. ISBN 978-0-19-564894-2. Ernest Trumpp – 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. [59] [60] 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 the Sikh community regarded these introductory remarks to his translation as extremely offensive. [61] [62] According to the Indologist Mark Juergensmeyer, setting aside Ernest Trumpp's nasty remarks, he was a German linguist and his years of scholarship, translations, as well as field notes and discussions with Sikhs at the Golden Temple remain valuable reference works for contemporary scholars. [63] While Akshaya Kumar holds Trumpp's translation to be "literal and mechanical" emphasizing preciseness and fastidiously retaining the words as well as the syntax of the original verses, avoiding any creative and inventive restatement to empathize with a believer, [64] Arvind-Pal Singh Mandair noted the clear influence from the Brahmanical leanings of his Nirmala collaborators, [65] among the British-supported Sikh class which had been long enjoying British patronage as they helped to keep "hostile" elements under control, [66] who for example induced Trumpp to omit the numeral "one" in the phrase Ik Oankar in his translation, [65] 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, [65] prompting the Khalsa to commission its own translation. Trumpp, as well as other translators, were commissioned by colonial administrators. [64] Howard, Veena R. (2017). Dharma: The Hindu, Jain, Buddhist and Sikh Traditions of India. Bloomsbury Publishing. p.219. ISBN 9781786732125. a b Singh, Pashaura. "Fearlessness and human justice: Exploring Guru Tegh Bahadur's teachings and sacrifice from a fresh perspective." Sikh Formations 17.4 (2021): 409–434. Giorgio Shani (2007). Sikh Nationalism and Identity in a Global Age. Routledge. pp.30–31. ISBN 978-1-134-10189-4.

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. In 1604, the first edition of the Sikh scripture, Adi Granth, was complete and officially approved by Guru Arjan. It was installed at the Golden Temple, with Baba Buddha as the first granthi or reader. [28] 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 the scripture by his son and successor Guru Gobind Singh. [22] The fourth view builds upon this third view and is supported by scholars such as Jeevan Deol. According to this view, there were independent textual traditions in Sikhism before Guru Arjan decided to edit and redact them into the Adi Granth. [41] These textual traditions developed in different parts of the Indian subcontinent, greatly influenced by the popularity of regional bhagats and their Bhakti movement ideas about nirguna and saguna forms of the divine, with Guru Arjan favoring the nirgun versions. The Adi Granth reflects the review, editing and compilation of complex and diverse textual traditions before him. [41] The book is usually placed in the centre of the gurdwara, high up under a roof.They treat it as a living guru, waving a chaura(fan) over it and decorate its "seat" 3a b c Pashaura Singh; Louis E. Fenech (2014). The Oxford Handbook of Sikh Studies. Oxford University Press. pp.129–130. ISBN 978-0-19-969930-8.

a b c Arvind-Pal Singh Mandair (2013). Sikhism: A Guide for the Perplexed. Bloomsburg Academic. pp.86–87. ISBN 978-1-4411-0231-7. The first view held by scholars such as Balwant Singh Dhillon states that there was a consistent "mother tradition", where the hymns of Guru Nanak were carefully preserved as a single codex without any corruption or unauthorized changes, to which the later Gurus added additional hymns. The Sikh scripture developed in linear, pure form becoming first the Adi Granth and finally the closed version of the Guru Granth Sahib. According to this view, there was no pre-canonical diversity, the scripture developed in an organized and disciplined format, and it denies the existence of alternate hymns and texts that were cherished by Sikhs of an earlier era. [41] Bhai Banno (right) being given the Adi Granth by Guru Arjan (centre-left) to get it boundThe third view held by scholars such as Piar Singh states that independent versions of the Sikh scripture developed in geographically distant regions of the Indian subcontinent. [41] These versions developed because of the forgetfulness or creativity of the local Sikh leaders, errors made by scribes, attempts to adopt popular hymns of bhagats or adapt the hymns to local regional languages where Gurmukhi was not understood. It is these manuscripts that Guru Arjan collected and considered, then edited to produce an approved version of the Adi Granth. The Sikh scripture, according to this school, was thus a collaborative effort and there was no authentic version of the pre-canonical text in Sikhism. [41] 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. 101–103Orginal copy of holy Guru Granth Sahib at Kartarpur villages". Outlook India. 29 August 2004. Archived from the original on 4 December 2020 . Retrieved 25 June 2023. Guru Arjan began compiling an officially approved version of the sacred scripture for 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. Gurinder Singh Mann (2001). The Making of Sikh Scripture. Oxford University Press. pp.36–38. ISBN 978-0-19-513024-9.

The Akali Nihang sect of Sikhs consider the Dasam Granth and 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. [32] 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 the Gurus and are one of the same. [32] 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. 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. The Guru Granth Sahib is placed on a takht close takht Raised dais or platform on which the Guru Granth Sahib is placed in the gurdwara. , which is a raised platform. This is under the manji close manji A small bed on which the Guru Granth Sahib is placed in the prayer hall. It has a wooden frame covered with webbed material, with three pillows and a white cloth. The Guru Granth Sahib rests upon the pillows. , which is a bed for the Guru Granth Sahib to be placed on. Above this there is the palki close palki The domed structure used to cover the raised area in the prayer hall where the Guru Granth Sahib is kept., which is a domed structure that covers the area that holds the Guru Granth Sahib. This is covered by the chanani close chanani A canopy made from decorated cloth above the Guru Granth Sahib in the prayer hall inside the gurdwara, which is a canopy made from decorated cloth known as the rumalla close rumalla Beautiful cloths or coverings which cover the Guru Granth Sahib when it is not being read..Mann, Gurinder Singh (2001). The making of Sikh Scripture. Oxford University Press. p.5. ISBN 0-19-513024-3.

Translation: The kirpan, the khanda, the scimitar, the axe, the rifle, and the arrow. The saif, the dagger, the spear: these indeed are our pirs (saints)! 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. 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 Kapoor, Sukhbir (2002). Guru Granth Sahib: An Advance Study. Hemkunt Press. p.139. ISBN 978-8170103219. a b Singh, Pashaura (13 October 2011), "The Guru Granth Sahib", Sikhism in Global Context, Oxford University Press, pp.39–59, doi: 10.1093/acprof:oso/9780198075547.003.0003, ISBN 978-0-19-807554-7 , retrieved 26 February 2023