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Bhai Gurdas, having written on a full-moon-day of the Kattak month several decades after Nanak's death, mentions that Nanak had "obtained omniscience" on the same day, and it was now the author's turn to "get divine light." [24] In 1708, Guru Gobind Singh conferred the title of "Guru of the Sikhs" upon the Adi Granth. The event was recorded in a Bhatt Vahi (a bard's scroll) by an eyewitness, Narbud Singh, who was a bard at the Rajput rulers' court associated with gurus. [50] Sikhs since then have accepted the Guru Granth Sahib, the sacred scripture, as their eternal-living guru, as the embodiment of the ten Sikh Gurus, the highest religious and spiritual guide for Sikhs. It plays a central role in guiding the Sikh's way of life. [6] [51] A Granthi reciting from Guru Granth Sahib Macauliffe (1909) notes that, according to the janamsakhi of Mani Singh, Nanak was married at the age of 14, not 18. "It is related in the Janamsakhi which bears the name of Mani Singh, that Nanak was married at the age of fourteen" ( p. 18) Subsequent janamsakhis, however, claim that Nanak was married later, after he moved to Sultanpur ( p. 29). In its earliest stage Sikhism was clearly a movement within the Hindu tradition; Nanak was raised a Hindu and eventually belonged to the Sant tradition of northern India." ( McLeod 2019) Kalsi, Sewa Singh (2007) [First published 1999]. Sikhism. Simple Guides. pp.41–50. ISBN 978-1-85733-436-4.

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8 The word raga refers to the "color" [47] and, more specifically, the emotion or mood produced by a combination or sequence of pitches. [48] A rāga is composed of a series of melodic motifs, based upon a definite scale or mode of the seven svara psalmizations, [49] that provide a basic structure around which the musician performs. Gurbani raags are not time dependent. In the 19th and 20th-century, several manuscript versions of the Adi Granth and the Guru Granth Sahib hymns were discovered. This triggered contesting theories about authenticity and how the canonical text of Sikhism evolved over time. There are five views: [41]Shri Guru Granth Sahib is a source book, an expression of man's loneliness, his aspiration, his longings, his cry to God and his hunger for communication with that being. I have studied the scriptures of other great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I feel 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 puzzled me until I learnt that they are in fact comparatively modern, compiled as late as the sixteenth century, when explorers were beginning to discover the globe upon which we all live as a single entity divided only by arbitrary lines of our own making. Sidhu, Dawinder (2009). Civil Rights in Wartime: The Post-9/11 Sikh Experience. Ashgate Publishing. p.26. ISBN 978-1-4094-9691-5. No one can change or alter any of the writings of the Sikh gurus written in the Guru Granth Sahib. This includes sentences, words, structure, grammar, and meanings. This tradition was set by Guru Har Rai. He sent his eldest son Ram Rai as an emissary to the Mughal emperor Aurangzeb in Delhi. Aurangzeb, a devout Muslim ruler, objected to a verse in the Sikh scripture ( Asa ki Var) that stated, "the clay from a Musalman's grave is kneaded into potter's lump", considering it an insult to Islam. Ram Rai tried to please the emperor by explaining that the text was miscopied and modified it, substituting "Musalman" with "Beiman" (faithless, evil) which Aurangzeb approved. [52] [53] The willingness to change a word led Guru Har Rai to bar his son from his presence, and name his younger son as his successor. [53] Recitation [ edit ] 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..

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This manuscript is claimed by the Sodhis to be the oldest and one written in part by Guru Nanak. However, this claim is first observed only much later, in texts attributed to the 17th-century Hariji, the grandson of Prithi Chand. Based on the evidence in the surviving photos, it is unlikely that Guru Nanak wrote or maintained a pothi. The features in its Gurmukhi script and the language suggest that the hymns are significantly older, and that the pre-canonical hymns were being written down in early Sikhism and preserved by the Sikh Gurus prior to the editing by Guru Arjan. The existence of Guru Harsahai manuscript attests to the early tradition of Sikh scripture, its existence in variant forms and a competition of ideas on its contents including the Mul Mantar. [24] Singh, Nikky-Guninder Kaur (2011). Sikhism: An Introduction. I. B. Tauris. pp.2–8. ISBN 978-184885321-8. It contains the words spoken by the Gurus. This is known as Gurbani close Gurbani The message within the Guru Granth Sahib, which is considered to be the word of God., which means ‘from the Guru’s mouth’. O Nanak, serve the Guru, the Lord Incarnate; the Blessed Vision of His Darshan is profitable, and in the end, you shall not be called to account. Singh, Kirapala; Kapur, Prithipala (2004). Janamsakhi tradition: an analytical study. Singh Brothers. p.174. ISBN 9788172053116.The hagiographic details are a subject of dispute, with modern scholarship questioning the details and authenticity of many claims. For example, Callewaert and Snell (1994) state that early Sikh texts do not contain such stories. [52] From when the travel stories first appear in hagiographic accounts of Guru Nanak, centuries after his death, they continue to become more sophisticated as time goes on, with the late phase Puratan version describing four missionary journeys, which differ from the Miharban version. [52] [56] There may be several reasons for the adoption of the Kattak birthdate by the Sikh community. For one, it may have been the date of Nanak's enlightenment or "spiritual birth" in 1496, as suggested by the Dabestan-e Mazaheb. [ citation needed] Singh, Inderjeet (1 October 2017). "Inderjeet Singh (2017). Sindhi Hindus & Nanakpanthis in Pakistan. Abstracts of Sikh Studies, Vol. XIX, No.4. p35-43". Abstracts of Sikh Studies– via www.academia.edu. Nanak, and other Sikh Gurus emphasised bhakti ('love', 'devotion', or 'worship'), and taught that the spiritual life and secular householder life are intertwined. [72] In the Sikh perspective, the everyday world is part of an infinite reality, where increased spiritual awareness leads to increased and vibrant participation in the everyday world. [73] Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than the metaphysical truth. [74] Introductory section consisting of the Mul Mantar, Japji Sahib, So Dhar (Rehras) and Sohila, composed by Guru Nanak;