The structure of Sri Guru Granth Sahib

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh.

Sri Guru Granth Sahib is a text unique in countless ways, but the structure, the format and the contents are not really given too much emphasis when Sikhs are trying to improve on their Gursikhi Jeevan and knowledge. This article aims to give a basic insight into the contents of the greatest text to ever exist, we owe our lives and our heads to our Guru, learning about them is a priceless opportunity. Sri Guru Granth Sahib features many Raags, Writers, and styles of compositions. It also comes with a numbering system which has helped to preserve Guru Granth Sahib in its original form.

The 31 Raags:

Guru Granth Sahib ji is split up into 31 Raags and a few other compositions before and after the Raags. Raags are the style of music used in traditional Indian music. There are 1000s of Raags in the Indian subcontinent and they are designed to each invoke a different emotion in the person listening. The Guru prescribes specific raags which are optimal for most of the compositions within Gurbani as they are supposed to bring out particular emotions within the devotees singing. The word Raag literally means “colouring” or “dyeing” so it is supposed to colour the soul with different moods. It is a well-known understanding that different styles of music bring out different moods within humans, raag is supposed to be more spiritually oriented emotions. Many raags also go well with particular times or seasons, and this applies to the raags within Gurbani too. The two traditions of Raag are the northern traditions (Hindustani) and southern (Carnatic). Gurbani mainly uses the Hindustani styles (which include the raags associated with particular times or seasons) but there are some Carnatic influences in some places due to the Gurus having travelled quite far. One interesting thing about raag in Sikhi is that Sri Guru Tegh Bahadur Sahib Ji actually introduced their own new raag (raag Jaijavanti). This leads me to introduce where raags originate from; ragas aren’t created, they are discovered. As Guru Tegh Bahadur Sahib was an enlightened individual, they were able to hear the anhad shabad (the kirtan that is always taking place in sachkand) and they revealed a new raag from there. Thinking about it, Maharaj spent most of their lives in bhagti, and also fighting battles in their younger years, they weren’t taught kirtan to an advanced level, creating a raag is not a simple task, you wouldn’t expect someone with no education on music to just create a raag from nowhere, so they must come from somewhere. Raags are believed to naturally have always existed in sachkand, the Rishis and spiritual people who attained a high level of spirituality or liberation, were able to access the unheard sounds of raag and were able to note them down. Those who have studied or learned traditional Indian instruments will know that Indian music, including raag, has mathematical links such as taals which are different time cycles that repeat and are the basis for all compositions. The most common taal is teentaal, a 16 beat time cycle with a certain format. Guru Granth Sahib sometimes provides information on which taal should be used, this is particularly useful for tabla or jori players. Throughout this article, I will not explain the format and makeup of each raag as a raag as this is something better learned from an ustaad in Indian classical instruments and I would prefer to keep the focus on the structure of Guru Granth Sahib. The point is that Guru Granth Sahib is split up by music and is meant to be sung so if someone is interested in learning raag kirtan then they are able to go away and learn how raags work on a more technical and musical level.

At the beginning of Guru Granth Sahib, there is no raag. Instead, the minimum nitnem for anyone who calls themselves a Sikh is given. The first composition is the holy Japji sahib, which takes up the first 8 angs (the word used instead of pages, as each page is seen as a limb of the Guru). This composition can bless the one who recites it with brahmgian, highest knowledge or understanding of God. It is by Sri Guru Nanak Dev Ji and is to be recited by all Sikhs every morning at around 5am. It consists of the mool mantar up to Gurprasad which was revealed to Guru Nanak Dev Ji when they famously went to meet God for 3 days after disappearing in the river. Following the mantar is a short Salok (the different forms of compositions in Guru Granth Sahib will be discussed in a later section of this article). Then there are 38 pauris (verses) which are seen as steps up to God (pauri means step in Panjabi). Then at the end is a final Salok which concludes the Japji Sahib composition.

Following Japji Sahib are a few compositions taken from various raags which form the first half of the Rehraas paath, which is to be recited every evening by all Sikhs. This prayer praises the qualities and aspects of God. The idea of this paath is to refuel ourselves after a hard day of work and to remind ourselves of God who we might have forgotten during the course of the day’s worldly activities. It reminds the Sikh of their higher purpose and focus in life, which is to progress on their path of spirituality towards Vaheguru. The part of Rehraas at the beginning of Guru Granth Sahib continues from ang 8 to 12. The rest of Rehraas consists of, chaupai sahib including various dohras, anand sahib (6 pauris) and a few other compositions at the end.

On Ang 12 begins the final composition a Sikh must read before they go to sleep. It is called Sohila sahib and consists of 5 shabads, 3 by Guru Nanak Dev Ji, one by Guru Ram Das Ji and one by Guru Arjan Dev Ji. Sohila Sahib is recited for protection throughout the night while one is asleep from things beyond their control in their dreams that could take away their spiritual earnings from their meditation. It can help someone to continue their meditation even in their sleep! Sohila sahib is quite short and ends on ang 13. (https://thebahadurblog.blogspot.com/2018/08/the-importance-of-reading-kirtan-sohila.html)

From Ang 14, begins the first raag of Sri Guru Granth Sahib Ji, Raag Sri, which ranges from Ang 14 to Ang 94.  Then, all the other raags follow until ang 1353.

To explore each raag in more detail, visit this link: https://www.searchgurbani.com/raags

The final raag in Guru Granth Sahib (raag Jaijavanti) finishes on ang 1353. After this, there are other writings of Guru Arjan Dev Ji, Bhagat Kabir Ji, Sheikh Fareed Ji. There are also writings of the Bhatts (poets) in praise of the Gurus. On ang 1426, the saloks of Sri Guru Tegh Bahadur Sahib ji and these continue until ang 1429 where we read mundavani and salok mahalla 5. The final ang in Sri Guru Granth Sahib Ji features raag mala.

The Writers of Sri Guru Granth Sahib Ji:

Sri Guru Granth Sahib Ji is compiled of 36 writers. 6 of these are the Gurus (Guru Nanak Dev Ji to Guru Arjan Dev Ji and also Guru Tegh Bahadur Sahib Ji. The remaining 30 are made up of Bhagats, Bhatts, and Gursikhs. The Bhagats and Bhatts all come from varied Religious backgrounds which makes Guru Granth Sahib the only religious text to contain the teachings of people other faiths. The significance of this is that everyone has the ability and capability to love and experience the divine creator, it is all through Vaheguru’s own blessing and our “religion” doesn’t matter. In Sikhi, we don’t really think of ourselves as members of a religion which will get us into a heaven just by believing it. Instead, we see ourselves as servants of a Guru who himself will liberate us. In that sense, it is similar to the Christians who don’t preach to believe in Christianity, but to believe in Jesus Christ. in the same way that Christians are devoted and loyal to Jesus, we Sikhs are in love with the Guru.

Guru Arjan Dev Ji is the largest contributor to Sri Guru Granth Sahib Ji. Other notable contributors are Guru Nanak Dev Ji, Guru Amar Das Ji, Guru Ram Das Ji, Bhagat Kabir Ji, Guru Tegh Bahadur Ji, and Sheikh Fareed Ji.

Within Guru Granth Sahib ji, there are many compositions which Sikhs around the world enjoy reciting daily. The one for every Sikh is Japji sahib which comes at the very beginning of Guru Granth Sahib from ang 1 to 8. It was said by Guru Nanak Dev Ji and compiled by Guru Angad Dev Ji. Anand Sahib (prayer of bliss), by Guru Amar Das is another daily composition which can be found from ang 917 to 922. It is written in raag raamkali, which is optimally recited in the morning after sunrise, in the hot season. It sets the mood of deep thoughts and contemplation, which makes it a favourite for yogis. Another famous composition from this raag is Sidh Gost, by Guru Nanak Dev Ji which is a composition that can be greatly contemplated upon. It appears from Ang 938 to 946. Many Sikhs enjoy reciting Sukhmani Sahib, which is composed by Guru Arjan Dev Ji and consists of 24 ashtpadis, each beginning with a 2 line salok. It is found from ang 262 to 296. It is written in Raag Gauri, a contemplative raag. Other common compositions from Guru Granth Sahib feature; Asa Di Vaar, shabad Hazare, laavan, raagmala, salok mahalla 9, salok Bhagat Kabir, Salok Sheikh Fareed, dukh bhanjani sahib, and many more.  Many of these compositions, along with many others, have a beautiful history which make them mean so much more to Sikhs. A Sikhs prime love is their Bani, which is also their Guru. Sikhs should spend as much time as possible reading, learning, and contemplating on Gurbani.

Types of compositions with Guru Granth Sahib Ji:

The most common term used to refer to the compositions in Guru Granth Sahib is “shabad”. A shabad usually consists of a verse or set of verses. The main verse usually ends in “rehaou” which usually would be the chorus verse in kirtan. Kirtan is the singing of shabads, as Gurbani is meant to be sung to instruments.

Shabads can have a number of verses, and this number is sometimes given at the beginning of a shabad. Dupada shabads have 2 verses, tripade have 3 verses, chaupades have 4 verses, panchpadas have 5 verses, chepades have 6 verses, ashtpadis have 8 verses, sohilas have 16 verses. Sukhmani sahib is made up of 24 ashtpadis which are each preceded by a salok.

The word for verse is Pauri, which literally means step. Japji Sahib is a compilation of 38 pauris which are seen as steps towards Brahmgian. The word pauri usually only comes up in Vars.

Vars are long compositions of which there are 22 in Guru Granth Sahib. A famous Var is Asa Di Var which many Gursikhs enjoy singing in congregation during amritvela. Most Vars go with a certain raag. I.e. Raamkali ki var is written in raag raamkali. The structure of a Vaar consists of a set of pauris which are all titled pauri. Each pauri is preceded by a salok and another verse. The salok and verse can be of any writer but the pauris are all written by one writer which is given in the title of the Var. sometimes a pauri is written by a different writer, but this is written at the start of the pauri. E.g. If a Var contains pauris written by Guru Ram Das then the inclusion of a pauri by Guru Arjan Dev Ji would be noted by “pauri m5”.

Another type of composition in Guru Granth Sahib Ji is Chhants, which are verses of praise. Chhants usually contain stanzas which each have several verses.

A type of stanza found in Guru Granth Sahib are Svaiye, the Bhatts wrote many svaiye in praises of the Guru which can be found in Guru Granth Sahib.

Saloks are verses which are found at the beginning or end of a composition. Each pauri in Sukhmani sahib begins with a salok. Japji sahib has a salok to finish the composition as well as one before the first pauri (in mool mantar).

The numbering system:

Guru Granth Sahib features a fine numbering system which ensures that no lines or verses can be removed or added. A check appears throughout the Guru Granth Sahib, the check states the number of verses in the current shabad, the number of shabads in the current sub-section, the number of sections in the current Rag etc. It causes for difficulty in anybody wishing to alter the Guru Granth Sahib as most changes in the way of additions or removals of lines can be detected by scrutinising this check figure. It also indicates how many shabads are written by a particular Guru or Bhagat or Bhatt in a certain Raag.

To understand this, we will go through a shabad by Guru Tegh Bahadur Ji in Raag Dhanasari on ang 685:

ਧਨਾਸਰੀ ਮਹਲਾ ੯ ॥

Dhanaasaree, Ninth Mehla:

ਅਬ ਮੈ ਕਉਨੁ ਉਪਾਉ ਕਰਉ ॥

Now, what efforts should I make?

ਜਿਹ ਬਿਧਿ ਮਨ ਕੋ ਸੰਸਾ ਚੂਕੈ ਭਉ ਨਿਧਿ ਪਾਰਿ ਪਰਉ ॥੧॥ ਰਹਾਉ ॥

How can I dispel the anxieties of my mind? How can I cross over the terrifying world-ocean? ||1||Pause||

ਜਨਮੁ ਪਾਇ ਕਛੁ ਭਲੋ ਨ ਕੀਨੋ ਤਾ ਤੇ ਅਧਿਕ ਡਰਉ ॥

Obtaining this human incarnation, I have done no good deeds; this makes me very afraid!

ਮਨ ਬਚ ਕ੍ਰਮ ਹਰਿ ਗੁਨ ਨਹੀ ਗਾਏ ਯਹ ਜੀਅ ਸੋਚ ਧਰਉ ॥੧॥

In thought, word and deed, I have not sung the Lord's Praises; this thought worries my mind. ||1||

ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥

I listened to the Guru's Teachings, but spiritual wisdom did not well up within me; like a beast, I fill my belly.

ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਬਿਰਦੁ ਪਛਾਨਉ ਤਬ ਹਉ ਪਤਿਤ ਤਰਉ ॥੨॥੪॥੯॥੯॥੧੩॥੫੮॥੪॥੯੩॥

Says Nanak, O God, please confirm Your Law of Grace; for only then can I, the sinner, be saved. ||2||4||9||9||13||58||4||93||

The breakdown of all of the numbers after the shabad (including ॥੨॥੪॥੯॥੯॥੧੩॥੫੮॥੪॥੯੩॥)

੨(2) - ਇਸ ਸ਼ਬਦ ਦੇ ਦੋ ਬੰਦ । 

This shabad has 2 “paragraphs” or “stanzas”

੪(4) - ਮ: 9 ਦਾ ਚੌਥਾ ਸ਼ਬਦ । 

4th shabad in Raag Dhanasri of Mehalla 9

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੯(9)- ਰਾਗ ਧਨਾਸਰੀ ਵਿਚ ਮਹਲਾ 1 ਦੇ ਸ਼ਬਦ 

Raag Dhanasri started on Panna 660 and (Guru Nanak Dev Ji's Shabad) finished on 663 

9 Shabads by Guru Nanak Dev Ji

੯(9)- ਰਾਗ ਧਨਾਸਰੀ ਵਿਚ ਮਹਲਾ 3 ਦੇ ਸ਼ਬਦ 

9 Shabads by Guru Amardas

੧੩(13)-ਰਾਗ ਧਨਾਸਰੀ ਵਿਚ ਮਹਲਾ 4 ਦੇ ਸ਼ਬਦ 

13 by Guru Raam Das

੫੮(58)-ਰਾਗ ਧਨਾਸਰੀ ਵਿਚ ਮਹਲਾ 5 ਦੇ ਸ਼ਬਦ 

58 by Guru Arjan Dev Ji

੪(4)-ਰਾਗ ਧਨਾਸਰੀ ਵਿਚ ਮਹਲਾ 9 ਦੇ ਸ਼ਬਦ 

4th and Last Shabad in Raag Dhanasri by Guru Teg Bahadur (More ashtpaddis come in this raag)

--- 

੯੩(93)-ਸਾਰੇ ਸ਼ਬਦਾਂ ਦਾ ਜੋੜ 

If we add these numbers its 93. It’s all the shabads. 

There is more bani in raag Dhanasari by the Gurus after this, but it changes style to ashtpadis, which are counted separately to other styles such as dupai and chaupadai. This method of numbering is used throughout the whole of Guru Granth Sahib Ji counting each pauri followed by the shabad then the writer then the style.

Interesting facts about Guru Granth Sahib:

-        When Guru Arjan Dev Ji initially compiled Adi Granth, they left Angs blank at the end on purpose because they knew more Bani of Guru Tegh Bahadur would be put it in at a later stage.

-        Guru Arjan Dev had so much respect of the Bani that they themselves would sleep on the floor while they placed Adi Granth Sahib on their bed.

-        Sri Guru Gobind Singh spent 10 whole months reciting Guru Granth Sahib from memory each morning to Bhai Mani Singh to write it down and every evening they would do Katha of that Bani to many singhs, including Bhai Mani Singh and Baba Deep Singh.

-        Guru Gobind Singh themselves bowed to Guru Granth Sahib Ji and passed on the Guruship.

-        Guru Granth Sahib is the only religious text which we know was compiled and written by the Gurus themselves (or in their own presence).

-        It takes about 48 hours to complete a full reading of Guru Granth Sahib from start to end without taking any breaks.

-        The most common word in Guru Granth Sahib is Har, meaning God. It appears, 9288 times.

-        Sikhs don’t consider it idol worship to bow down to Guru Granth Sahib as there is a light and wisdom which we bow to that is within Gurbani, not the paper itself. The Guru Granth Sahib can actually teach us and speak to us, whereas a stone can’t be communicated with.

This article has hopefully provided a short glimpse of the structure of Sri Guru Granth Sahib and I would encourage all Sikhs to look further into anything they found interesting such as the raags, it is good to even go away and learn not just about the raags,  but also how to play them so that the tradition of kirtan can continue in its original form. I encourage all Sikhs to make the effort to read Gurbani and attempt to complete a sehaj paath so that you also get an idea of what the Gurus message actually is instead of just the structure that the message has been given. Many thanks to Guru Granth Sahib for being the guiding light of truth for the lost souls of this world and please forgive the errors which my imperfect self has undoubtedly made within each line of this article. Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh.

- Daas