Sri Guru Granth Sahib - The Universal Guru
A universal truth is one which is true without any time or geographical boundaries. A universal scripture is that which speaks of the Universal Truth, the Almighty and IT’s virtues and can be acceptable to all. Sri Guru Granth Sahib (SGGS) the holy book of the Sikh faith, and its living Guru is one such scripture. 
It starts with the Mool Mantar or the root mantra, which describes the virtues of the Almighty and represents its essence. It is
ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.
ONE, all-pervasive (karta purakh-u) Creator of all universes, (sat-i) with eternal (naam-u) virtues, (nirbhau = beyond fear) does not fear or favor any one/thing, (nirvair = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha-n) is self-existent; may be known (gur prasaad-i) with the guru’s grace/guidance.
Most scriptures of the past are based on stories set in given environments and therefore subject to limitations of time and space. They eulogise personalities and mention events at specific places. They therefore have limitations on these accounts. In contrast SGGS is not based on stories but on knowing and emulating virtues of the Almighty. It inspires all to emulate Naam - Divine virtues, and obey Hukam - Divine commands, to fulfil their allotted roles in life. The universal message is:
ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥ ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥ ੫ ੨੬੬The most sublime religion of all is to remember the virtues of the Almighty and, emulating them. live a clean life. M:5 , p 266.
This translates into the triple virtues of Naam Japna – remembering and emulating Divine virtues, Dharam Di Kirat - earning honestly and Vandd chhakna - sharing with others.
Note: The above show that author of the above lines is the fifth Guru and it is at page 266 of SGGS. This is followed throughout.
SGGS expressly forbids showing disrespect to scriptures of other faiths.
ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥ ਕਬੀਰ ੧੩੫੦
Do not call the Oriental or Semitic scriptures false. One who does not try to understand them is at fault. Kabir p 1350.
SGGS asks all to follow their faiths sincerely and to practice their faiths by understanding the essence of their scriptures.
ਮੁਸਲਮਾਣੁ ਕਹਾਵਣੁ ਮੁਸਕਲੁ ਜਾ ਹੋਇ ਤਾ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ ॥ ੧ ੧੪੧
It is hard to deserve being called a Muslim; for this one should be a true Muslim.
ਬੇਦ ਪੁਰਾਨ ਸਿਮ੍ਰਿਤਿ ਬੂ੍ਝੈ ਮੂਲ ॥ ੫ ੨੭੪
The Hindu should contemplate the essence of his/her scriptures. M: 5, p 274.
The fundamental reason for antagonism between faiths is keenness of some missionaries to seek conversions to their faiths. The usual method employed by them is to find fault with the current faith of the target person. The Sikh faith does not proselytize to seek conversions but welcomes those who wish to join. This is how SGGS addresses the issue:
ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਖੋਏ ਭਰਮ ॥ ਏਕੋ ਅਲਹੁ ਪਾਰਬ੍ਰਹਮ ॥ ੫ ੮੯੭
The guru helps shed delusion, says Nanak; then Allah and Paarbrahm, the Muslim and Hindu names for the Almighty are seen as of the same One Master. M: 5, p 897.
ਏਕੁ ਪਿਤਾ ਏਕਸ ਕੇ ਹਮ ਬਾਰਿਕ ਤੂ ਮੇਰਾ ਗੁਰ ਹਾਈ ॥ ੫ ੬੧੧-੧੨
There is One father of all and we are all IT’s children; IT is the great educator – one should learn from IT’s virtues. M: 5, p 611-12.
ਆਪਨ ਬਾਪੈ ਨਾਹੀ ਕਿਸੀ ਕੋ ਭਾਵਨ ਕੋ ਹਰਿ ਰਾਜਾ ॥ ਮੋਹ ਪਟਲ ਸਭੁ ਜਗਤੁ ਬਿਆਪਿਓ ਭਗਤ ਨਹੀ ਸੰਤਾਪਾ ॥੩॥ ਰ ੬੫੮
The Almighty does not belong to any one person or religion; the Sovereign Master likes love. Ravidas p 685.
The scripture describes the Almighty as gender-neutral – leading to use of the pronoun IT.
ਸੁੰਨ ਮੰਡਲ ਇਕੁ ਜੋਗੀ ਬੈਸੇ ॥ ਨਾਰਿ ਨ ਪੁਰਖੁ ਕਹਹੁ ਕੋਊ ਕੈਸੇ ॥ ੧ ੬੮੫
Absorbed in IT-self, the Almighty is in an unshakable state; IT is neither woman nor man; no one can say what IT is like. M: 1, 685.
While most other scriptures are written from the male viewpoint and address the male, SGGS has considerable portions from both viewpoint and addressed to the female as well as the male.
ਗੁਰਮੁਖਿ ਨਾਮੁ ਸੁਨਹੁ ਮੇਰੀ ਭੈਨਾ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਘਟ ਅੰਤਰਿ ਮੁਖਿ ਬੋਲਹੁ ਗੁਰ ਅੰਮ੍ਰਿਤ ਬੈਨਾ ॥੧॥ ਰਹਾਉ ॥ ੪ ੩੬੬
O my sisters, listen to virtues of the Almighty from the guru;
The One Master is present within us; speak of IT’s virtues with life-giving words of the guru. M: 4, p 366.
SGGS treats man and woman at par.
ਏਤੇ ਅਉਰਤ ਮਰਦਾ ਸਾਜੇ ਏ ਸਭ ਰੂਪ ਤੁਮ੍ਹ੍ਹਾਰੇ ॥ ਕ ੧੩੪੯
Whatever women and men You created, they are Your manifestation o Creator – they are equal.
Human birth is an opportunity for the soul to merge back with the Creator. For the latter it uses the prevalent system of the bride going to the husband’s place as metaphor and says there is one husband and all creatures are IT’s brides – who long to unite with IT.
ਇਸੁ ਜਗ ਮਹਿ ਪੁਰਖੁ ਏਕੁ ਹੈ ਹੋਰ ਸਗਲੀ ਨਾਰਿ ਸਬਾਈ ॥ ੩ ੫੯੧
In this universe there is only one man, all others are IT’s wives. M: 3, 591.
Like all other scriptures it asks the followers to observe ethics. IT asks people not to believe in dogmas, rituals and superstitions. In this regard it has a modern outlook.
ਸਗੁਨ ਅਪਸਗੁਨ ਤਿਸ ਕਉ ਲਗਹਿ ਜਿਸੁ ਚੀਤਿ ਨ ਆਵੈ ॥ ੫ ੪੦੧
Good and bad omens are for those who do not have faith in the Almighty. M: 5, p 401.
SGGS is the only scripture which enjoys the status of the guru. It presides at the place of worship and for all religious functions.
ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥ ੪ ੯੮੨
The word is the guru ad the guru the word which has all virtues; if the disciple follows what the word says, the guru directly delivers him/her from wrong-doings, and rebirth.
Once one has the word as the guru s/he would not have to seek another guru when the physical guru dies.
ਸੋ ਗੁਰੁ ਕਰਹੁ ਜਿ ਬਹੁਰਿ ਨ ਕਰਨਾ ॥ ਕ ੩੨੭
Take such a guru so that there is no need to seek another. Kabir p 327.
Most other scriptures were written much after the demise of the founders of those faiths. However SGGS contains compositions which were authenticated by the gurus themselves and compositions of the saints were checked and authenticated by the fifth Guru. The compositions are revealed.
ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥ ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ ॥ ੫ ੬੨੮
The word has come from the source which has obviated other thoughts – as to who is the author. M; 5 p 628
ਹਉ ਆਪਹੁ ਬੋਲਿ ਨ ਜਾਣਦਾ ਮੈ ਕਹਿਆ ਸਭੁ ਹੁਕਮਾਉ ਜੀਉ ॥ ੫ ੭੬੩
I can say nothing on my own, I say as directed by the Almighty. M: 5, p 628.
The scripture teaches humility. It says one should not be proud on any account to despise others. The first Guru Nanak shows his humility thus:
ਨੀਚਾ ਅੰਦਰਿ ਨੀਚ ਜਾਤਿ ਨੀਚੀ ਹੂ ਅਤਿ ਨੀਚੁ ॥ ਨਾਨਕੁ ਤਿਨ ਕੈ ਸੰਗਿ ਸਾਥਿ ਵਡਿਆ ਸਿਉ ਕਿਆ ਰੀਸ ॥ ਜਿਥੈ ਨੀਚ ਸਮਾਲੀਅਨਿ ਤਿਥੈ ਨਦਰਿ ਤੇਰੀ ਬਖਸੀਸ ॥੪॥੩॥ ੧ ੧੫
I am of the lowest class amongst the lowly; I am the lowliest; I shall keep company with the lowly and not copy the great, says Nanak; For You bestow grace where the lowly are looked after, O Almighty. M: 1, p 15.
One should not criticize others but instead look at one’s own shortcomings.
ਨਾ ਹਮ ਚੰਗੇ ਆਖੀਅਹ ਬੁਰਾ ਨ ਦਿਸੈ ਕੋਇ ॥ ਨਾਨਕ ਹਉਮੈ ਮਾਰੀਐ ਸਚੇ ਜੇਹੜਾ ਸੋਇ ॥੮॥੨॥੧੦॥ ੧ ੧੦੧੫
I do not claim to be good and none seems bad to me; one who gives up ego becomes like the Almighty, says Nanak. M: 1, p 1015.
Given below is a brief account of its compilation.
The Sikhs had ten physical guru’s whose total period of guru-ship was 239 years - from the birth of the first Guru Nanak in 1469 to merging of the tenth Guru Gobind Singh with the Almighty in 1708 CE. This long period of continued ministry is unique amongst all faiths – it was only three years in case of Jesus. IT enabled issues of all types in real life to be addressed and thus SGGS has answers to most questions.
The sayings of the guru's were recorded by them. In all cases a guru nominated his successor while alive, handing over the writings/sayings of his own and predecessor gurus, which was the sign of anointment. This ensured that the total compositions of the gurus were preserved in authenticated form. The fifth Guru compiled the first version called Pothi Sahib or the Revered Book in 1406 CE. IT contained the compositions of the fist five gurus, saints and bards.
The latter were authenticated by the fifth Guru. There are no compositions by the sixth, seventh and eighth gurus. Those of the ninth were added by the tenth Guru and the Granth completed in 1706 CE. There are no compositions of the tenth Guru in SGGS. The tenth Guru ended the system of physical gurus and anointed the Granth as guru in 1708, shorty before he shed his physical frame in 1708 CE. It then became Sri Guru Granth Sahib, the Eternal Guru.
ਫਰੀਦਾ ਜੇ ਤੂ ਅਕਲਿ ਲਤੀਫੁ ਕਾਲੇ ਲਿਖੁ ਨ ਲੇਖ ॥ ਆਪਨੜੇ ਗਿਰੀਵਾਨ ਮਹਿ ਸਿਰੁ ਨਂੀਵਾਂ ਕਰਿ ਦੇਖੁ ॥੬॥ ਫ ੧੩੭੮
O Farid, if you think you are wise, do not condemn others but instead look within. Farid p 1378.
---------------------------------------
ਨਾਨਕਿ ਨਾਮੁ ਨਿਰੰਜਨ ਜਾਨ੍ਉ ਕੀਨੀ ਭਗਤਿ ਪ੍ਰੇ
ਗੁਰਬਾਣੀ ਗਾਵਹ ਭਾਈ ॥ 628
ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਨਿਰੰਕਾਰ ਹੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਵਾਹੁ ਵਾਹੁ ਅਗਮ ਅਥਾਹੁ ਹੈ ਵਾਹੁ ਵਾਹੁ ਸਚਾ ਸੋਇ ॥ ੩ ੫੧੫
ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥ ੩ ੬੭
ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥ ਇਹ ਬਾਣੀ ਮਹਾ ਪੁਰਖ ਕੀ ਨਿਜ ਘਰਿ ਵਾਸਾ ਹੋਇ ॥੪੦॥ ੧ ੯੩੫