Adab Of Gurbani

This verse clearly affirms that the Guru resides within the Bani. To dishonor Gurbani in any way — by treating it casually, mishandling it, or reading it without proper focus — is a direct insult to the Guru. When we speak, write, or listen to Gurbani, it must be done with humility, cleanliness, and attention. Sikhs approach Gurbani with a sense of awe, knowing that it contains the Shabad that liberates the soul.

Respecting Gurbani begins with maintaining physical cleanliness and mental concentration. When reading or listening to Gurbani, one should be in a clean state, physically and spiritually. One should not sit with their feet pointed toward Guru Sahib or read Gurbani while lying down or distracted. Clean hands, a covered head, and a focused mind are essential.

“ਗੁਰ ਕੀ ਬਾਣੀ ਸਿਉ ਰਤਿਆ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮੰਨਿ ਵਸਾਇਆ ॥”
“Imbued with the Guru’s Bani, they enshrine the Ambrosial Naam within their hearts.”
(Shree Guru Granth Sahib Ji, Ang 1239)

It is also a duty to safeguard written Gurbani — whether in Gutka Sahibs, Pothis, or printed materials. No Gurbani should ever be placed on the floor, mixed with other books, or handled with dirty hands. If Gurbani becomes old or damaged, it must be respectfully cremated at a Gurdwara or taken to a designated place where such materials are properly disposed of. Wrapping Gurbani in clean cloths, storing it at an elevated and respectful place, and refraining from placing items above it are all signs of reverence.

When Guru Sahib is present in Saroop form (Shree Guru Granth Sahib Ji), the protocol is even more disciplined. A proper Palki Sahib, Rumala Sahib, and a clean space are maintained. A Sikh bows with complete humility before Guru Sahib, acknowledging the Guru’s spiritual sovereignty. Shoes, caps, and idle conversations are left outside the sanctified space of the Darbar.

ਜਿਨ ਭੈ ਅਦਬ ਨ ਬਾਨੀ ਧਾਰਾ । ਜਾਨਹੁ ਸੋ ਸਿਖ ਨਹੀਂ ਹਮਾਰਾ ॥੨੦॥
“That person who does not respect and fear Gurbani is not a Sikh.”

Respect for Gurbani also includes how we speak or share it. It should not be misquoted or used to win arguments. Gurbani is not meant for debate or intellectual display, but for personal transformation and spiritual elevation. Reciting Gurbani without understanding or without applying it in life is incomplete. As Sikhs, we are called not just to read Gurbani, but to live Gurbani.

In this age of digital media, Sikhs must also be cautious when sharing Gurbani online or printing it for events. Its use must always be sacred. Gurbani should not be printed on disposable items like wedding cards, posters, or calendars where it may end up in the trash. When reading Gurbani on phones or screens, care should still be taken to do so with the same inner respect, sitting respectfully and keeping focus. Finally, to truly respect Gurbani is to practice it — to let it guide our thoughts, choices, and conduct. The true honor of Gurbani is not in ritual, but in Gurmat living.

Guru Sahib tells us:

“ਸਚੁ ਮਿਲੈ ਸਚੁ ਉਪਜੈ ਬਿਨੁ ਸਚੇ ਸਚੁ ਨ ਹੋਇ ॥”
“Meeting the True One, truth wells up within. Without the True One, no truth can be found.”
(Shree Guru Granth Sahib Ji, Ang 468)

When preparing to sit in the Hazoori (presence) of Shree Guru Granth Sahib Ji, utmost cleanliness and respect are required. Clothing that was worn while using the toilet must not be worn again until it has been properly washed. After using the toilet, one must wash their hands five times using soap, soil, sand, or ashes, as a symbol of cleanliness and discipline. Dishes should be cleaned with soil or sand, and not just with chemical-based washing powders (which are commonly used in India). Daily dental hygiene is essential, and it is important to always wash your hands thoroughly after passing urine.

Shastar (weapons), which are symbols of the Khalsa’s strength and sovereignty, must be treated with the utmost respect. They should never be placed in a direction where the feet will face them. Floor coverings made from animal dung, clay, or hay—which are traditional in some rural Indian homes—must never be used in any space where Shree Guru Granth Sahib Ji is present. Even if used in the same building, such materials should not be in rooms connected to the Guru’s presence. Amritdhari women are advised not to participate in events like “Theeyan”, a ladies-only celebration that occurs every Sunday during the Bikrami month of Sawan. Singing, clapping, and dancing such as Giddha during these events is considered unbefitting of the Guru’s path. Attending these events under the belief of “doing Seva” once a month is seen as superstition, not genuine devotion. Women should also refrain from sitting in the Hazoori of Shree Guru Granth Sahib Ji or doing Chaur Sahib Seva (waving the ceremonial fan) during menstruation, as a gesture of spiritual and physical respect. A true Sikh should avoid the company of individuals who set themselves up on cushions or high thrones, or those who encourage others to bow to them in the presence of Guru Sahib. It is also important to stay away from those who claim to perform exorcisms or engage in similar superstitious acts.

Khalsa Ji, it is our sacred duty to donate one-tenth (Dasvandh) of our honest earnings to support righteous causes and the Guru’s work. Just as we give a tenth of our income, we should also dedicate a tenth of our time—approximately 2.5 hours daily—to Simran (meditation), listening to Gurbani, or engaging in devotional activities. Every Sikh should memorize the names of the Ten Guru Sahibs, the Panj Pyare, the four Sahibzade (sons of Guru Gobind Singh Ji), and the Five Takhats (seats of authority in Sikhism).

Therefore, respecting Gurbani is respecting Guru Sahib Himself. It is through the power of Gurbani that we are united with Waheguru. It is our eternal guide, our spiritual food, and our anchor in this ocean of life. Every Sikh, young or old, must treasure it as their lifeline to the Divine.

A Humble Benti (Request for Forgiveness)

We humbly bow before Shree Guru Granth Sahib Ji Maharaj, the eternal Guru, and seek forgiveness for any mistakes, misinterpretations, or shortcomings that may have occurred in the writing, translation, or presentation of this content. Whatever is true, insightful, or spiritually uplifting in this effort is solely by the Grace of Guru Sahib. Whatever is incorrect or lacking is due to our own limitations and ignorance.