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he Sikh Bulletin cyq-vYYyswK 542 nwnkSwhI March-April 2010 themselves. The only thing they did was morning and evening path and Massia and Sangrand day celebration. A recent case where a village Gurudwara Granthi ji did Ardas for inauguration/opening of a barber shop in the village speaks volumes for the state of affairs. In my opinion, the primary responsibility of the SGPC was to ensure high quality education and training of Sikh Gurudwara Granthis and Sikh Missionaries. Instead SGPC had concentrated its efforts more in opening of Medical and Engineering Colleges, a vote catching gesture. In the process, we have failed to man our key religious institution, the Gurudwara, by knowledgeable, pious and role model Sikhs. Preaching by example has taken a big hit in Sikhism in the last few decades. One of the reasons is so called Sikh religious leaders’ involvement in gaining and retaining political power at the cost of basic community spiritual needs. Hence, SGPC needs to open enough new and generously fund existing Sikh Missionary Colleges to train young aspiring students in correct reading of Sikh scripture, its correct interpretation (without mangharath sakhis), Sikh theology, Sikh beliefs, ethics and values, Rehat maryada, lives of Gurus and Sikh history. They should also have knowledge of Kirtan and should be able to sing Shabads. A four year course after Higher Secondary School is suggested. The students must also be taught communication and delivery. After training, these trained Granthi ji should be posted to a cluster of villages/town Gurudwaras and where needed be financially supported for three years. A key subject will be Humility, piety and personal living as a Gursikh. Preaching by example and be a role model for all in the village is a key characteristic which will need to be emphasized throughout their training. An advanced course, for additional two years, after few years in the field after basic course, is suggested for those aspiring to go abroad. Advanced course students should also be required to become fluent in one national or international language. This will be an investment worth making rather than marbling the Gurudwaras. These Granthis should be trained at SGPC expense and each village / town Gurudwara should have trained Granthi ji. In my humble opinion, the increase in Derawad and personal guruship has happened due to lack of well informed and inspiring Granthis at the local Gurudwara. 3. GURMAT KIRTAN. A Gurmat Sangeet (Kirtan) Academy must also be functioning to train Kirtanias. We have too many so called Kirtani Jathas moving around who sing Shabads either fitted into film tunes or other popular tunes. In the process they distort Gurubani to fit in the tunes thus distorting in the process the emphasis and some time the meaning of the Shabad. I have spoken to many of them. The normal response is where can I learn to do Kirtan in Ragas and afford to spend years learning it. I come from a poor family and have taken up this profession to earn my livelihood. I was fortunate to have sweet voice and kirtan in tunes needs about six months to pick up. Another reason given is “The sangat likes it”. It is partially true. The Sangat has not been exposed to proper Gurmat Kirtan i.e. singing of the Shabad in the ragas as it is entered in SGGS including the Ghar and Tal. Those who are fortunate enough to listen to it will always swear by it. It has a magical effect because you understand every word of it, being very clear in Raga singing. Yes, some Sikhs have been turned away from Kirtan in ragas, because their exposure was to singing wherein classical ragas were in the forefront. In Gurmat Kirtan, classical ragas (including musical instruments) though very important take a back seat and assume a supporting role to the gurshabad. There is a college at Amritsar, run by SGPC but the capacity is very little. We need to re look at the needs of the community and make suitable amends to ensure proper kirtan at all historical Gurudwaras and those Kirtani Jathas traveling abroad. 4. AKAL TAKHAT SAHIB. Akal Takhat is the only Takhat which was established by Guru Hargobind Sahib Ji. The Akal Takhat is an embodiment of truth, fearlessness and fair play. It was established as one central Sikh authority. Sikhs all K. T. F. of N. A. Inc. 3524 Rocky Ridge Way, El Dorado Hills, CA. 95762 16
he Sikh Bulletin cyq-vYYyswK 542 nwnkSwhI March-April 2010 over the world, irrespective of their personal affiliations, gladly accept its authority The other four Takhats though associated with the life of Guru Gobind Singh ji, none was established by him. They all came up under the authority of the Panth, after 1849. The Takhat at Damdama Sahib was established only a decade ago. There is no mention of any other Takhat except Akal Takhat during the Misal period, or even Maharaja Ranjit Singh’s time. I have asked many a learned scholars about the need, when, why and under whose authority these other Takhats were established. No one has ever been able to give a satisfactory reply, except that these were established under the authority of the Panth as the need was felt. (I will stand corrected on this). However, it has diluted / taken away the concept of one central core authority on Sikh temporal affairs. Unfortunately this acceptance is now getting questioned. The Authority, Prestige and Vikar of this unique institution has taken a beating in the last three decades. The main reason has been edicts which are seen as less than fair or failing on the scale of truthfulness. Summary dismissal of Jathedars and appointment of politically acceptable and pliable Jathedars has also contributed to this unfortunate development. The SGPC Act does not authorize SGPC to appoint the Jathedar of Akal Takhat sahib. It is silent on the issue, which also implies that SGPC has no authority to appoint or dismiss the Jathedar. However, since all the funds are controlled by the SGPC, it has assumed to itself the authority to do so. Historically, the Jathedar has always been appointed by the Sarbat Khalsa. The need of the hour is to frame rules for appointment of and impeachment (if ever the need arises) of the Jathedar, rules which will ensure selection and appointment of the person who commands all around respect for his piety, uprightness, truthfulness, fearlessness and knowledge. To start with, a 21 member selection committee consisting of SGPC reps, DSGPC reps, reps from other provinces; key Sikh institutions like IOSS, Chief Khalsa Dewan, Jathedars of other Takhats , Taksals, Sant samajas reps, reps from other countries should be included. (Say one each from USA, Canada, UK and Europe, and South East Asia). A QR could also be prepared for the post. Suitable persons could be nominated as candidates for the post by any of the above constituents. All candidates would be screened by the selection committee including background social and financial checks, political affiliations etc. What I have in mind is like a confirmation hearing of US senate. Similar procedure should be followed for any perceived wrong doing and eventual impeachment if the need ever arises. The Jathedar would have a fixed tenure of 10 years. 5. AKHAND PATHS In my humble opinion, paying money to have Gurubani read or receiving money to read Gurubani, both are highly incorrect and amount to Gurshabad niradar. There are references in SGGS which support my view point. Gur Shabad as enshrined in SGGS is the Guru of the Sikh. Anyone who calls himself/herself a Sikh is expected to take direction for his/her daily life from the teachings as enshrined therein. It is stated at many places in SGGS that reflecting on the ONE Lord and Gurshabad Vichar is of essence. It is this Vichar and self reflection in the light of the gurshabad Vichar which will motivate you for commitment to abide by it (MAN NA) and put in practice Shabad’s teaching ( KAMANA). Gur ki sewa has been defined as Gur Shabad Vichar in SGGS. We all know that one cannot contemplate/discuss on any subject unless one knows about it and understands it thoroughly. This is one area in which we Sikhs are failing today. There are three ways of knowing a subject; reading, listening and observing. Unfortunately all three have been forsaken and an easy way of paid Akhand Paths (Where all self interests converge) has been adopted, sadly with the blessings of those very institutions which should have been decrying the practice. The person feels that by getting the path done (though paid for) he is collecting some religious merit, the pathi singh is happy with the money he gets, the Gurudwara management is happy with the increased offerings in the Golak and Giani ji is happy to do the Ardas for transfer of the “Paths sacha and sucha bhav’ to another person, in return again for money. The situation is exactly as described and decried by Guru Nanak Dev ji in Asa de War. K. T. F. of N. A. Inc. 3524 Rocky Ridge Way, El Dorado Hills, CA. 95762 17
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