The Guru Granth Sahib (Punjabi: ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ, 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 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.
Meaning and role in Sikhism
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]
History
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 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,
PatnaThis 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 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.
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.
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.
Composition
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.
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]
- Introductory section consisting of the Mul Mantra, Japji and Sohila composed by Guru Nanak
- Compositions of Sikh Gurus followed by those of Sikh Bhagats, collected according to chronology of Ragas or musical notes (see below).
- 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]
Sanctity among Sikhs
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.
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.
Recitation
A
Granthi reciting from
Guru Granth SahibThe 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]
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.
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 also burn pages of the
Quran that are deemed unreadable.
[citation needed])
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.
This is what
Max Arthur Macauliffe writes about the authenticity of the Guru's teaching:
- 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. ...
-
- (From the foreword to the English translation of the Guru Granth Sahib by Gopal Singh, 1960)(bold added later)
Message of Guru Granth Sahib
Some of the major messages can be summarized as follows: -
- All peoples of the world are equal
- Women are equal to men
- One God for all
- Speak and live truthfully
- Control the five vices
- Live in God's hukam (The Will of the One GOD)
- Practice Humility, Kindness, Compassion, Love, etc
[edit] Care and protocol
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
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.
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.
Other considerations
- No one sits on a higher platform than the Guru.
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 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.
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
Message of Guru Granth 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”.
Qualities promoted by Sri Guru Granth Sahib
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 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.
Womens' Status
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)"
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) |
Speak and live truthfully
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."
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."
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)"
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).
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))
Table of Contents
Pre-Raga section
Main Raga Section
Sri
| Sri Raga | 14 to 93 | Guru Nanak Dev, Guru Angad, Guru Amar Das,
Guru Ram Das, Guru Arjan Dev, Bhagat Kabir,
Bhagat Trilochan, Bhagat Kabir, Bhagat Beni,
Bhagat Ravi Das |
| Gurbani | 14 to 53 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev |
| Ashtpadiyan (Octets) | 53 to 71 | Guru Nanak Dev, Guru Amar Das, Guru Arjan Dev |
| More Gurbani | 71 to 74 | Guru Nanak Dev, Guru Arjan Dev |
| Pahrei (The Hours) | 74 to 78 | Guru Nanak Dev, Guru Ram Das, Guru Arjan Dev |
| Chhant (Lyrics) | 78 to 81 | Guru Ram Das, Guru Arjan Dev |
| Vanjara (The Merchant) | 81 to 82 | Guru Ram Das |
| Sri Rag Ki Var Mahalla IV | 83 to 91 | Guru Amar Das, Guru Ram Das, Guru Nanak Dev, Guru Nanak Dev |
| Bhagat Bani | 91 to 93 | Bhagat Kabir, Bhagat Trilochan, Bhagat Kabir, Bhagat Beni, Bhagat Ravi Das |
Majh
Gauri
| Raga Gauri | 151 to 346 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Guru Teg Bahadur, Bhagat Kabir, Bhagat Namdev, Bhagat Ravi Das |
| Gurbani Raga Gauri | 151 to 185 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev |
| Quartets and Couplets | 185 to 220 | Guru Arjan Dev, Guru Teg Bahadur |
| Ashtpadiyan (Octets) | 220 to 234 | Guru Nanak Dev, Guru Amar Das |
| Karhalei (Camel Drivers) | 234 to 235 | Guru Ram Das |
| Ashtpadiyan (Octets) | 235 to 242 | Guru Arjan Dev |
| Chhant (Lyrics) | 242 to 249 | Guru Nanak Dev, Guru Amar Das, Guru Arjan Dev |
| Bawan Akkhari (Acrostic) | 250 to 262 | Guru Arjan Dev |
| Sukhmani (Jewel of Bliss) | 262 to 296 | Guru Arjan Dev |
| Thittin (Lunar Dates) | 296 to 300 | Guru Arjan Dev |
| Var | 300 to 323 | Guru Ram Das, Guru Amar Das, Guru Arjan Dev |
| More Bani | 323 to 330 | Bhagat Kabir, Guru Arjan Dev |
| Ashtpadi (Octet) | 330 to 340 | Bhagat Kabir |
| Bawan Akkhari (Acrostic) | 340 to 343 | Bhagat Kabir |
| Thiteen (Lunar Dates of Fortnight) | 343 to 344 | Bhagat Kabir |
| Var - Seven Days of the Week | 344 to 345 | Bhagat Kabir |
| Bhagat Bani | 345 to 346 | Bhagat Namdev, Bhagat Ravi Das |
Asa
| Raga Asa | 347 to 488 | Guru Nanak Dev, Guru Ram Das, Guru Amar Das, Guru Arjan Dev, Guru Angad, Bhagat Kabir, Bhagat Namdev, Bhagat Ravi Das, Sheikh Farid |
| Gurbani | 347 to 348 | Guru Nanak Dev, Guru Ram Das |
| Quartets | 348 to 364 | Guru Nanak Dev, Guru Amar Das |
| Quintets | 364 to 365 | Guru Amar Das |
| In the Form/tune Kafi | 365 to 409 | Guru Amar Das, Guru Ram Das, Guru Arjan Dev |
| Asavari (sub-measure) | 409 to 411 | Guru Arjan Dev, Guru Teg Bahadur |
| Ashtpadiyan (Octets)/in the tune Kafi | 411 to 432 | Guru Nanak Dev, Guru Amar Das, Guru Arjan Dev |
| Patti (Acrostic) | 432 to 435 | Guru Nanak Dev, Guru Amar Das |
| Chhant (Lyrics) | 435 to 462 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev |
| Asa di Var | 462 to 475 | Guru Nanak Dev, Guru Angad |
| Bhagat Bani | 475 to 488 | Bhagat Kabir, Bhagat Namdev, Bhagat Ravi Das, Bhagat Dhanna, Sheikh Farid |
Gujari
| Raga Gujari | 489 to 526 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Bhagat Kabir, Bhagat Namdev, Bhagat Ravi Das, Bhagat Trilochan, Bhagat Jaidev |
| Gurbani | 489 to 503 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev |
| Ashtpadiyan (Octets) | 503 to 508 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev |
| Gujari Ki Var | 508 to 517 | Guru Amar Das |
| Var | 517 to 526 | Guru Arjan Dev, Bhagat Kabir, Bhagat Namdev, Bhagat Ravi Das, Bhagat Trilochan, Bhagat Jaidev |
Devgandhari
Bihagara
| Raga Bihagara | 537 to 556 | Guru Arjan Dev, Guru Teg Bahadur, Guru Ram Das, Guru Amar Das, Bhai Mardana,Guru Nanak Dev |
| Gurbani | 537 to 537 | Guru Arjan Dev, Guru Teg Bahadur |
| Chhant (Lyrics) | 538 to 548 | Guru Ram Das, Guru Arjan Dev |
| Var | 548 to 556 | Guru Ram Das, Guru Amar Das, Bhai Mardana, Guru Arjan Dev, Guru Nanak Dev |
Wadhans
| Raga Wadhans | 557 to 594 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev |
| Gurbani | 557 to 564 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev |
| Ashtpadiyan (Octets) | 564 to 565 | Guru Amar Das |
| Chhant (Lyrics) | 565 to 575 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das |
| Ghorian (Song of the Mare) | 575 to 578 | Guru Ram Das, Guru Arjan Dev |
| Alahaniyan (Dirges) | 578 to 585 | Guru Nanak Dev, Guru Amar Das |
| Var | 585 to 594 | Guru Ram Das, Guru Amar Das, Guru Nanak Dev |
Sorath
| Raga Sorath | 595 to 659 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Guru Teg Bahadur, Bhagat Kabir, Bhagat Namdev, Bhagat Ravi Das, Bhagat Bhikhan |
| Gurbani | 595 to 634 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Guru Teg Bahadur |
| Ashtpadiyan (Octets) | 634 to 642 | Guru Nanak Dev, Guru Amar Das, Guru Arjan Dev |
| Var | 642 to 659 | Guru Ram Das, Guru Nanak Dev, Guru Amar Das, Guru Angad, Bhagat Kabir, Bhagat Namdev, Bhagat Ravi Das, Bhagat Bhikhan |
Dhanasari
| Raga Dhanasari | 660 to 695 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Guru Teg Bahadur, Bhagat Kabir, Bhagat Namdev, Bhagat Ravi Das, Bhagat Trilochan, Bhagat Sain, Bhagat Pipa, Bhagat Dhanna |
| Gurua di bani | 660 to 685 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Guru Teg Bahadur |
| Ashtpadiyan (Octets) | 685 to 687 | Guru Nanak Dev, Guru Arjan Dev |
| Chhant (Lyrics) | 687 to 691 | Guru Nanak Dev, Guru Ram Das, Guru Arjan Dev |
| Bhagata di bani | 691 to 695 | Bhagat Kabir, Bhagat Namdev, Bhagat Ravi Das, Bhagat Trilochan, Bhagat Sain, Bhagat Pipa, Bhagat Dhanna |
Jaitsari
Todi
Bairari
Tilang
Suhi
| Raga Suhi | 728 to 794 | Guru Nanak Dev, Guru Ram Das, Guru Arjan Dev, Guru Amar Das, Guru Angad, Bhagat Kabir, Bhagat Ravi Das, Sheikh Farid |
| Guru Bani | 728 to 750 | Guru Nanak Dev, Guru Ram Das, Guru Arjan Dev |
| Ashtpadiyan (Octets) | 750 to 761 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev |
| Ashtpadiyan (Octets) in the tune of Kafi | 761 to 762 | Guru Arjan Dev |
| Kuchajji (Ill Natured Woman) | 762 | Guru Nanak Dev |
| Gunvanti (The Female Decked with Merits) | 763 | Guru Arjan Dev |
| Chhant (Lyrics) | 763 to 785 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev |
| Var Suhi Ki | 785 to 792 | Guru Amar Das, Guru Nanak Dev, Guru Angad |
| Bhagat Bani | 792 to 794 | Bhagat Kabir, Bhagat Ravi Das, Sheikh Farid |
Bilaval
| Raga Bilaval | 795 to 858 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Guru Teg Bahadur, Bhagat Kabir, Bhagat Namdev, Bhagat Ravi Das, Bhagat Sadhna |
| Gurua ki Bani | 795 to 831 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Guru Teg Bahadur |
| Ashtpadiyan (Octets) | 831 to 838 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev |
| Thittin (The Lunar Dates) | 838 to 840 | Guru Nanak Dev |
| Var Sat (Days of the Week) | 841 to 843 | Guru Amar Das |
| Chhant (Lyrics) | 843 to 848 | Guru Nanak Dev, Guru Ram Das, Guru Arjan Dev |
| Bilaval Ki Var | 849 to 855 | Guru Ram Das, Guru Amar Das, Guru Nanak Dev |
| Bhagata ki Bani | 855 to 858 | Bhagat Kabir, Bhagat Namdev, Bhagat Ravi Das, Bhagat Sadhna |
Gaund
Ramkali
| Raga Ramkali | 876 to 974 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Guru Teg Bahadur, Guru Angad, Bhagat Kabir, Sheikh Farid, Bhagat Namdev, Bhagat Ravi Das, Bhagat Beni |
| Gurua ki Bani | 876 to 902 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Guru Teg Bahadur |
| Ashtpadiyan (Octets) | 902 to 916 | Guru Nanak Dev, Guru Amar Das, Guru Arjan Dev |
| Anand (Bliss) | 917 to 922 | Guru Amar Das |
| Sadd (The Call) | 923 to 924 | Baba Sundar |
| Chhant (Lyrics) | 924 to 929 | Guru Arjan Dev |
| Dakhni Onkar (Semi-Acrostic) | 929 to 938 | Guru Nanak Dev |
| Siddha Gosh (Dialogue with Siddhas) | 938 to 946 | Guru Nanak Dev |
| Ramkali Ki Var | 947 to 968 | Guru Amar Das, Guru Nanak Dev, Guru Angad, Guru Arjan Dev, Bhagat Kabir, Sheikh Farid, Rai Balwand and Satta |
| Bhagata ki Bani | 968 to 974 | Bhagat Kabir, Bhagat Namdev, Bhagat Ravi Das, Bhagat Beni |
Nat Narayan
Mali Gaura
Maru
| Raga Maru | 889 to 1106 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Guru Teg Bahadur, Guru Angad, Bhagat Kabir, Bhagat Namdev, Bhagat Jaidev, Bhagat Ravi Das |
| Gurua ki Bani | 889 to 1008 | Guru Nanak Dev, Guru Amar Das, Guru Ram Das, Guru Arjan Dev, Guru Teg Bahadur |
| Ashtpadiyan (Octets) | 1008 to 1014 | Guru Nanak Dev |
| To the Tune Kafi | 1014 to 1016 | Guru Nanak Dev |
| Ashtpadiyan (Octets) | 1016 to 1019 | Guru Amar Das, Guru Arjan Dev |
| Anjuliyan (Supplication) | 1019 to 1020 | Guru Arjan Dev |
| Solahe (Sixteen Stanzaed Hymns) | 1020 to 1033 | Guru Nanak Dev |
| Dakhne | 1033 to 1043 | Guru Nanak Dev |
| Solahe (Sixteen Stanzaed Hymns) | 1043 to 1086 | Guru Amar Das, Guru Ram Das, Guru Arjan Dev |
| Maru Ki Var | 1086 to 1094 | Guru Amar Das, Guru Nanak Dev, Guru Ram Das, Guru Angad |
| Dakhne (Sloks in the SW Dialect) | 1094 to 1102 | Guru Arjan Dev |
| Bhagata ki Bani | 1102 to 1106 | Bhagat Kabir, Bhagat Namdev, Bhagat Jaidev, Bhagat Ravi Das |
Tukhari
Kedara
Bhairon
Basant
Sarang
| Raga Sarang | 1197 to 1253 | Guru Nanak Dev, Guru Ram Das, Guru Arjan Dev, Guru Teg Bahadur, Guru Amar Das, Guru Angad, Bhagat Kabir, Bhagat Namdev, Bhagat Parmanand, Bhagat Surdas |
| 1197 to 1198 | Guru Nanak Dev |
| 1198 to 1200 | Guru Ram Das |
| Partal | 1200 to 1202 | Guru Ram Das |
| 1202 to 1229 | Guru Arjan Dev |
| Partal | 1229 to 1231 | Guru Arjan Dev |
| 1231 | Guru Teg Bahadur |
| Ashtpadiyan (Octets) | 1232 to 1233 | Guru Nanak Dev |
| Ashtpadiyan (Octets) | 1233 to 1235 | Guru Amar Das |
| Ashtpadi (Octet) | 1235 to 1236 | Guru Arjan Dev |
| Chhant (Lyrics) | 1236 to 1237 | Guru Arjan Dev |
| Sarang Ki Var | 1237 to 1251 | Guru Ram Das, Guru Angad, Guru Nanak Dev, Guru Amar Das, Guru Arjan Dev |
| 1251 to 1252 | Bhagat Kabir |
| 1252 to 1253 | Bhagat Namdev |
| 1253 | Bhagat Parmanand |
| 1253 | Bhagat Surdas |
| 1253 | Bhagat Kabir |
Malar
Kanara
Kalyan
Prabhati
Jaijaiwanti
| Raga Jaijaiwanti | 1352 to 1429 | Guru Teg Bahadur, Guru Nanak Dev, Guru Arjan Dev, Guru Amar Das, Guru Ram Das, Guru Gobind Singh (att), Bhagat Kabir, Sheikh Farid |
| 1352 to 1353 | Guru Teg Bahadur |
| Saloks In Sahaskrit | 1353 | Guru Nanak Dev |
| 1353 to 1360 | Guru Arjan Dev |
| Gatha Language | 1360 to 1361 | Guru Arjan Dev |
| Phunahe (Hymns with Repeated Burden) | 1361 to 1363 | Guru Arjan Dev |
| Chaubole (Discourses with Four Listeners) | 1363 to 1364 | Guru Arjan Dev |
| Salok Bhagat Kabir ji dah | 1364 to 1377 | Bhagat Kabir, Guru Arjan Dev, Guru Amar Das |
| Salok Sheikh Farid ji dah | 1377 to 1385 | Sheikh Farid, Guru Arjan Dev, Guru Amar Das |
| Swayyas | 1385 to 1389 | Guru Arjan Dev |
| Swaiyyas - In Praise of Guru Nanak | 1389 to 1390 | Various Bhatts |
| Swaiyyas - In Praise of Guru Angad | 1391 to 1392 | Various Bhatts |
| Swaiyyas - In Praise of Guru Amar Das | 1392 to 1396 | Various Bhatts |
| Swaiyyas - In Praise of Guru Ram Das | 1396 to 1406 | Various Bhatts |
| Swaiyyas - In Praise of Guru Arjan Dev | 1406 to 1410 | Various Bhatts |
| 1410 to 1412 | Guru Nanak Dev |
| 1412 to 1421 | Guru Amar Das |
| 1421 to 1424 | Guru Ram Das |
| 1424 to 1426 | Guru Arjan Dev |
| 1426 to 1429 | Guru Teg Bahadur |
| Salok 54 | 1429 | Guru Gobind Singh (attributed) |
| Mundavani (The Closing Seal) | 1429 | Guru Arjan Dev |
| Salok | 1429 | Guru Arjan Dev |
Closing section
Raagmala |
