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Ask pupils to think about why these scriptures are so highly valued and rank some reasons: is it because believers say they come from God? Because they give rules for living? Because they tell stories that make sense of life? Because they are inspired or inspiring? The hagiographical Janamsakhis were not written by Nanak, but by later followers without regard for historical accuracy, containing numerous legends and myths created to show respect for Nanak. [69] In Sikhism, the term revelation, as Cole and Sambhi clarify, is not limited to the teachings of Nanak. Rather, they include all Sikh Gurus, as well as the words of men and women from Nanak's past, present, and future, who possess divine knowledge intuitively through meditation. The Sikh revelations include the words of non-Sikh bhagats (Hindu & Muslim devotees), some who lived and died before the birth of Nanak, and whose teachings are part of the Sikh scriptures. [70] a b Singh, Sardar Harjeet (2009). Faith & Philosophy of Sikhism. Gyan Publishing House. pp.103–104. ISBN 978-81-7835-721-8.

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a b Singh, Khushwant (1991). A History of the Sikhs: Vol. 1. 1469–1839. Oxford University Press. pp.93–94.William Owen Cole and Piara Singh Sambhi (1995), The Sikhs: Their Religious Beliefs and Practices, Sussex Academic Press, ISBN 978-1898723134, p. 44 Singh, Pashaura (3 April 2021). "Ideological basis in the formation of the Shiromani Gurdwara Prabandhak Committee and the Shiromani Akali Dal: exploring the concept of Guru-Panth". Sikh Formations. 17 (1–2): 16–33. doi: 10.1080/17448727.2021.1873656. ISSN 1744-8727. S2CID 234146387. Unsurprisingly, Guru Nanak's followers were frequently referred to as Kartārīs, the people who belonged to the village of Kartarpur (Singh 2006, 106 & 129, n. 4). The Guru Granth Sahib was completed in 1604 and installed in the Golden Temple close Golden Temple in Amritsar City in North-Western part of Indian. Spiritual centre for Sikhs.. This original copy is written in many different languages, reflecting its many different authors.

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W.H. McLeod (1979), The Sikh scriptures: Some Issues, in Sikh Studies: Comparative Perspectives on a Changing Tradition by Mark Jurgensmeyer and N Gerald Barrier (editors), University of California Press, Berkeley Religious Studies Series and Theological Union, pp. 101–103 Oberoi, Harjot (1994). The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition. University of Chicago Press. p.55. ISBN 978-0-226-61593-6. 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 Gulati, Mahinder N. (2008). Comparative Religious And Philosophies: Anthropomorphlsm And Divinity. Atlantic Publishers. pp.316–319. ISBN 978-81-269-0902-5. a b Singh, Pashaura (13 October 2011), "The Guru Granth Sahib", Sikhism in Global Context, Oxford University Press, pp.39–59, doi: 10.1093/acprof:oso/9780198075547.003.0003, ISBN 978-0-19-807554-7 , retrieved 26 February 2023Gurucharan Singh Anand (2011), Ram Rai, Encyclopedia of Sikhism, Editor in Chief: Harbans Singh, Punjab University