THE GURU
Guru Granth Sahib Ji
In 1708, Guru Granth Sahib Ji, the Sacred Scripture, was appointed the Eternal Guru of the Sikhs.
The Eternal Guru
Manifesting the shabad as Guru
Gazing far into the future, to times beyond the physical guiding presence of the ten Gurus and to challenges lying ahead, Guru Gobind Singh Ji established the practical and spiritual leadership of two institutions, the ‘Guru Panth’ and ‘Guru Granth’. ‘Panth’ (from the word for ‘path’) refers to a body of followers of a spiritual tradition. The leading role of the Khalsa as the nucleus of the ‘Guru Panth’, or collective body of followers of the ten Gurus, had been recognised when Guru Gobind Singh bowed before the first panj pyāre in 1699. Next, the perpetual authority of the ‘Guru Granth’, as a source of Divine wisdom relayed and revealed by the Gurus, was formally recognised in 1708. This was when Guru Gobind Singh bowed to confer the Guruship upon the body of scripture, not long before his departure from the world.
For this reason, Sikhs often describe the scripture as ‘Eternal’ or ‘Living Guru’. It is honoured for its enduring presence as ‘jāg dī jot’ (the eternal light of spiritual illumination), ‘hāzarā hazūr, zahirā zahūr’ (the ever-present, luminous manifestation of wisdom), ‘kaljug ke bohit, nām ke jahāj’ (the boat across the age of spiritual darkness, the ship of the Divine Name) and ‘halat palat ke rakhāiyik; lok parlok ke sahāyik’ (our support in every circumstance, by our side in this world and the next). As ‘dasā gurūā(n) kī deh’ (the embodiment of the ten Gurus), the scripture also encapsulates the essence of all the Gurus’ lives, for whenever a person departs, it is the values they lived by that leave the lasting impression. As a body of sacred teachings, it brings to life Guru Nanak’s famous words, ‘Sabad Guru, surat dhun chelā’ (Sri Guru Granth Sahib, ang 942) – that, ultimately, the Guru, or source of all wisdom, is the Divine word (sabad or shabad); the disciple, who enacts this wisdom, is one’s consciousness, as it aligns to the meaning and vibration of the message.
ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥
As the Divinely-revealed message comes to me,
So do I express its wisdom, O Lalo.
– Guru Nanak Dev Ji, Guru Granth Sahib, ang 722
Guru Granth Sahib Ji as Living Sovereign
In Sikh life, Sri Guru Granth Sahib commands an outwardly majestic presence, whilst its words are to be inwardly embraced through a rich oral tradition of singing and reciting. As a complete volume, the scripture is wrapped in specially sewn fabrics, like royal robes, and seated on a throne-like platform with a royal canopy above, whilst an attendant periodically waves a chaur sahib over it. Made at one time of peacock feathers or traditionally of yak hair (affixed to a handle which is often decoratively engraved) this was a device used to fan sovereigns and saints since ancient times. The language used to describe the scripture also reveals how it seen as more than an object or relic of knowledge. The pages of the Guru Granth Sahib are described as ‘ang’ (meaning ‘limb’) and to use the term ‘book’ seems uncultured and uncouth, for the scripture is known by its relationship to people as ‘Guru’ (similarly, in English, one tends not introduce a spouse or partner objectively as one’s ‘man’ or ‘woman’ but in terms of one’s relationship to them). To speakers of Punjabi, even the use of the neuter pronoun ‘it’, used for objects, can sound demeaning and they may refer to the scripture reverentially as ‘they’. This is because (like the second person plural, ‘vous’ in French) the third person plural pronoun is used in Punjabi to give formal respect.
Compiling the Sikh Scripture
ਕੋਊ ਹਰਿ ਸਮਾਨਿ ਨਹੀ ਰਾਜਾ ॥
ਏ ਭੂਪਤਿ ਸਭ ਦਿਵਸ ਚਾਰਿ ਕੇ ਝੂਠੇ ਕਰਤ ਦਿਵਾਜਾ ॥
There is no sovereign equal to the Eternal Creator
These worldly rulers, whose reign is fleeting,
Remain absorbed in false displays.
– Bhagat Kabir, Sri Guru Granth Sahib, ang 856
When Guru Arjan had meticulously organised the teachings into a single volume of scripture in 1604, with the assistance of the esteemed disciple and scribe, Bhai Gurdas, he named it Sri Ād Granth Sahib (in the popular spelling, Adi Granth, the ‘i’ is only faintly pronounced in Punjabi). ‘Ād’, which appears in the Mool Mantar, means original or prime; it also suggests the timeless nature of the teachings for humanity. Once its compilation was completed, the sacred text was lovingly transported on a palanquin to be installed inside the Harmandir Sahib. Ensuring he always sat at a lower level to the scripture, Guru Arjan’s humble reverence clearly elevated the teachings beyond the finite period of any human Guruship. Following this, the sixth, seventh and eighth Gurus gave emphasis to honouring, practising, and sharing these teachings, rather than composing further verses. In 1704, Guru Gobind Singh is known to have dictated the contents of the entire scripture to Bhai Mani Singh, in the absence of an original compilation and with some inauthentic versions in circulation. In those days tremendous feats of memorisation were not unheard of and, for Sikhs, this event underlines the oneness of all the Gurus. To this edition were incorporated the compositions of the ninth Guru before the scripture was canonised and exalted in 1708 as Guru for all time.
Since then, many historical paintings have captured the identity of Sri Guru Granth Sahib as a Living Sovereign holding court, through details of a throne-like platform, an overhead parasol or canopy, with beautiful fabrics and often a garland of flowers for regal adornment. The word sovereign can mean a king or queen and it also suggests governance and independence. For Sikhs, Sri Guru Granth Sahib communicates a lyrical ‘charter’ for our human existence in the world, which emanates from the unseen Sovereign – the universal flow of intelligence we call God. Conveyed poetically and musically, this charter outlines that our residency on the planet comes with a responsibility – to live in a spiritually enlightened way and to build a benevolent, life-enriching economy where wisdom and virtue form the shared currency. As the world’s political and social powers keep changing, Sri Guru Granth Sahib’s stately presence is treasured, then, for its steadiness and constancy.
The 36 Contibutors
The roots of the scriptural teachings lie, of course, in the verses sung by Guru Nanak to the musical accompaniment of Bhai Mardana’s stringed rabāb, communicating to people from different walks of life.
Like Guru Nanak, later Gurus recalled and responded to compositions by earlier saints, whom Sikhs know as bhagats and who were from different religious and class backgrounds. They included the renowned Sufi mystic, Sheikh Farid; the Muslim weaver raised by Hindus, Bhagat Kabir; and, from Hindu tradition, the leather-tanner, Bhagat Ravidas, and the fabric-printer, Bhagat Namdev.
By underlining a kinship between people across social divides, the Gurus wove bonds between languages, too, whilst all the gathered verses were recorded in the single script of Gurmukhi, and known collectively as gurbani, the divinely revealed teachings uttered or endorsed by the Gurus.
Also included in the scripture were the occasional verses of bards, like Bhai Mardana, who were close disciples of the Gurus.
Below you can see a list of all 36 contributors to the Sri Guru Granth Sahib Ji.

Guru Nanak Dev Ji
(Bedi Khatri)
974 Shabads

Guru Angad Dev Ji
(Bedi Khatri)
62 Shabads

Guru Amardas Ji
(Bhalle Khatri)
907 Shabads

Guru Ramdas Ji
(Sodhi Khatri)
679 Shabads

Guru Arjan Dev Ji
(Sodhi Khatri)
2218 Shabads

Guru Tegh Bahadur Ji
(Sodhi Khatri)
116 Shabads

Bhai Mardana Ji
Braham Giani
(Miraasi)
3 Shabads

Bhai Balwand Ji
Braham Giani
(Rai Bhatt)
5 Sawaiye

Bhai Sundar Ji
Braham Giani
(Sodhi Khatri)
6 Pauris

Bhai Satta Ji
Braham Giani
(Doom)
3 Sawaiye

Bhagat Sain Ji
(Naai)
1 Shabad

Bhagat Sadhna Ji
(Kasaai)
1 Shabad

Bhagat Parmanand Ji
(Brahmin)
1 Shabad

Bhagat Surdas Ji
(Brahmin)
1 Shabad

Bhagat Bhikhan Ji
(Muslim)
2 Shabads

Bhagat Beni Ji
(Brahmin)
3 Shabads

Bhagat Trilochan Ji
(Brahmin)
4 Shabads

Bhagat Jaidev Ji
(Brahmin)
2 Shabads

Bhagat Farid Ji
(Muslim)
4 Shabads & 112 Saloks

Bhagat Ramanand Ji
(Brahmin)
1 Shabad

Bhagat Naamdev Ji
(Cheemba)
61 Shabads

Bhagat Kabir Ji
(Julaha)
541 Shabads

Bhagat Ravidas Ji
(Chamar)
40 Shabads

Bhagat Dhanna Ji
(Jaat)
3 Shabads

Bhagat Peepa Ji
(Brahmin)
1 Shabad

Nalh Ji
Bhatt Sahibaan
16 Sawaiye

Mathura Ji
Bhatt Sahibaan
14 Sawaiye

Jaalap Ji
Bhatt Sahibaan
5 Sawaiye

Kalh Sahaar Ji
Bhatt Sahibaan
54 Sawaiye

Salh Ji
Bhatt Sahibaan
3 Sawaiye

Bhikha Ji
Bhatt Sahibaan
2 Sawaiye

Gaiyand Ji
Bhatt Sahibaan
13 Sawaiye

Keerat Ji
Bhatt Sahibaan
8 Sawaiye

Bhall Ji
Bhatt Sahibaan
1 Sawaiya

Balh Ji
Bhatt Sahibaan
5 Sawaiye

Harbans Ji
Bhatt Sahibaan
2 Sawaiye