INSIDE THE GURU'S GATE - Anpere

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Portraits and Narrative Picturing 103 2. INSIDE THE GURU’S GATE: CONCEPTIONS AND PRACTICES OF THE GURU GRANTH SAHIB 111 2.1. CONCEPTUALIZING A GURU 112 Human Messengers of Divine Words 116 The Relationship between the Gurus 122 History of the Guru Granth Sahib 126 Implications of Scriptural Succession 131 Gurbani and Bhagat Bani 136 A Treasure of Knowledge 138 Personifying a Text 141 Animated Epithets 145 Relating by Food 146 A Juridical Person 151 2.2. SACRED SPACES AND DEVOTIONAL ACTS 152 The House of the Guru 153 Arranging Spaces 160 Creating a Daily Court 166 The Morning Liturgy 168 The Divine Command 170 The Evening Liturgy 173 The Logic of Ministration 174 2.3. SERVANTS AT COURT 177 Becoming a “Complete” Sikh 179 Categorizing Specialists 186 Mediators of Gurbani 187 Graced Guides 191 Motives and Educations 192 Traditional and Modern Schooling 194 Clinging to the Guru’s Feet 198 Duties and Qualifications 199 2.4. THE LIFE OF GURU GRANTH SAHIB 203 Printing and Distribution 205 Standardizing Content and Form 208 Making the Guru Visible 210 Processional Transportations 213 Inviting the Guru Home 217 The Last Ceremony 223 Previous Customs of Disposal 224 Re-inventing a Death Ceremony 225 The Fire Sacrifice 228 Published on www.anpere.net in May 2008
3. FROM MANTRAS TO UNBROKEN READINGS: WAYS OF ENGAGING WITH THE GURU 233 3.1. PATH – RECITING VERSES AND THE COMPLETE SCRIPTURE 233 Reading, Memorization, and Worship 234 Regulative Devices 239 Nitnem – The Daily Routine 244 Commitment to Single Verses 250 The Precious Jewel of Peace 255 Female Reading Clubs 257 Methods of Performing 259 Reciting the Guru Granth Sahib 261 Khulla path – The Broken Reading 261 Akhand path – The Unbroken Reading 264 Sampat path – The Wrapped Reading 272 The Pleasurable Ending 273 Divine Words Ingested 275 Substance Theory 277 Nectar of the Dagger and the Sword 280 Elements of Power 283 3.2. KIRTAN – IN TUNE WITH WORDS 286 “Food for the Soul” 287 Structured Improvisation 290 Daily Services 293 Invoking God and Evoking Moods 296 Praises for All 299 3.3. KATHA – EXPOUNDING THE TEACHING 300 Devotional and Educational Devices 301 Narrative Styles and Techniques 304 “The Sacrifices of Guru Gobind Singh” 309 3.4. SIMRAN – REMEMBERING THE DIVINE NAME 311 The Name of God ‒ Vahiguru 312 Inner and Outer Action 314 Collective Nam Simran Programs 318 3.5. ARDAS – THE SIKH SUPPLICATION 322 Local Interpretations 324 Attentive Body Posture 327 The Structure of Performance 328 3.6. SEVA – SELFLESS SERVICE 335 Inner Feelings and Devotion 337 Action from Mind, Body, and Wealth 339 For the Guru, Sangat, and Society 343 Published on www.anpere.net in May 2008
Page 1 and 2: Kristina Myrvold INSIDE THE GURU’
Page 3 and 4: Kristina Myrvold INSIDE THE GURU’
Page 5 and 6: Published on www.anpere.net in May
Page 7 and 8: PREFACE My research on the Sikhs in
Page 9 and 10: Singh Mann. He has provided me much
Page 11: CONTENTS PREFACE CONTENTS LIST OF F
Page 15 and 16: Seeking Divine Assistance 426 The H
Page 17 and 18: L I S T O F F IGURES 1. Sikh popula
Page 19 and 20: INTRODUCTION When I first arrived a
Page 21 and 22: on Sikh conceptualizations and inte
Page 23 and 24: and suffer from physical or mental
Page 25 and 26: language and society. 10 In respons
Page 27 and 28: should focus on the culture-specifi
Page 29 and 30: At the same time an oral transmissi
Page 31 and 32: take up a great deal of space. The
Page 33 and 34: compositions for those who lived an
Page 35 and 36: debates, Douglas (1970) observed th
Page 37 and 38: itual theorists in recent decades h
Page 39 and 40: Humphrey & Laidlaw’s claim to pre
Page 41 and 42: their reasons and motives for engag
Page 43 and 44: ety. 75 Instead I made the study ce
Page 45 and 46: had witnessed and confirmed that I
Page 47 and 48: a method, which implies patience, h
Page 49 and 50: division which grants women an acti
Page 51 and 52: O N E THE SIKHS IN VARANASI IN SEA
Page 53 and 54: the life and deeds of Guru Nanak. T
Page 55 and 56: ies and how these processes are ins
Page 57 and 58: particular ethnic background. The s
Page 59 and 60: appeared before Guru Tegh Bahadur w
Page 61 and 62: NANAK-PANTHIS AND PUNJABI SINGHS In
Page 63 and 64:
who were “wholly of a worldly and
Page 65 and 66:
litical actions would creep into th
Page 67 and 68:
POST-PARTITION In the Census report
Page 69 and 70:
to move to the house of their husba
Page 71 and 72:
taught through individual reading p
Page 73 and 74:
The historical presence of Punjabi
Page 75 and 76:
more inclined towards ritual worshi
Page 77 and 78:
propagate the Sikh religion. For Ba
Page 79 and 80:
The Khalsa ceremony itself is pregn
Page 81 and 82:
sify their religion as a synthesis
Page 83 and 84:
vented Jhulelal as the prime God of
Page 85 and 86:
HISTORY OF THE GURDWARA COMMITTEE A
Page 87 and 88:
venerated family members, who natur
Page 89 and 90:
the city testify that Sabharwal was
Page 91 and 92:
near the airport in the outskirts o
Page 93 and 94:
thorities consequently shut up the
Page 95 and 96:
campus. This changed drastically wi
Page 97 and 98:
Another popular non-profit organiza
Page 99 and 100:
micro-discursive accomplishment tha
Page 101 and 102:
identity to maintain a separate tra
Page 103 and 104:
The Valaitvali Janam-sakhi carries
Page 105 and 106:
events are plotted according to a m
Page 107 and 108:
Gurus. Other Nirmala establishments
Page 109 and 110:
of the story. This is accomplished
Page 111 and 112:
Ram pursued this knowledge from the
Page 113 and 114:
The three pandits are also attribut
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transformation of those in the soci
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assistance. It held a small room ar
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commemoration day of Guru Tegh Baha
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nectar-water. 233 Subsequently, all
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often epitomize key persons and mom
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Guru Gobind Singh meditates in the
Page 127 and 128:
living moment during which examples
Page 129 and 130:
T W O INSIDE THE GURU’S GATE CON
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don’t have a guru there will be d
Page 133 and 134:
speaking of interaction contexts th
Page 135 and 136:
Nanak perceived himself as a messen
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K: So were the Sikh Gurus of divine
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irth in the form of Guru Nanak Dev
Page 141 and 142:
During his life time he waved the c
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“Nanak says” within individual
Page 145 and 146:
answers are indicative of the exten
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procession to Amritsar. To honor th
Page 149 and 150:
IMPLICATIONS OF SCRIPTURAL SUCCESSI
Page 151 and 152:
shown that cosmologies and systems
Page 153 and 154:
With the shift of authority, the sa
Page 155 and 156:
divine messages and enjoy the same
Page 157 and 158:
Local Sikhs will say that the Guru
Page 159 and 160:
PERSONIFYING A TEXT For students of
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oth persons and inanimate “things
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they also construct and maintain so
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ciprocity, either for purely devoti
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keeping langar can be traced back t
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A JURIDICAL PERSON Perhaps the most
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Guru. In a practice-oriented approa
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large number of sites and buildings
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or on the roof terrace. One family
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gurdwara, or when they visit Sikh p
Page 179 and 180:
said that people pay respect to Nis
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Nishan sahib in the courtyard, and
Page 183 and 184:
Gurus and weapons that have belonge
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people”. To set up a place at whi
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emnizing Guru Nanak and Guru Gobind
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scriptures at their houses may visi
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ply the audience with an expositive
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ized undertakings, such as collecti
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edroom, between which the scripture
Page 197 and 198:
ple in the ordinary social structur
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To illustrate the significances whi
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mon identity in the egalitarian com
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the time of our conversations and c
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MEDIATORS OF GURBANI In Varanasi th
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to neighboring congregations. The r
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GRACED GUIDES Whereas the above-men
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audiocassettes and distributed worl
Page 213 and 214:
The performers I interviewed had ga
Page 215 and 216:
for an aspiring granthi, Bhai Jiopa
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tation practices, which from a reli
Page 219 and 220:
ing. He should know the full Ardas
Page 221 and 222:
lieved to make his performances mor
Page 223 and 224:
pages is eternal and will never be
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were hard to read and required that
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When SGPC released the first one-vo
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ture is thus conceived as a Guru to
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prior to the physical touching of b
Page 233 and 234:
Sangat cleaning the road Panj Py
Page 235 and 236:
order to keep the route pure in hon
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ered. In equally many homes the you
Page 239 and 240:
ises do not satisfy these requireme
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establishes new bonds between the G
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the ashes in large bedecked urns an
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tion conducted the cremation ceremo
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congregate in the scriptural hospic
Page 249 and 250:
Granth Sahib has its own life-cycle
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T H R E E FROM MANTRAS TO UNBROKEN
Page 253 and 254:
ogy has made it possible to mass-pr
Page 255 and 256:
The ultimate learning of gurbani is
Page 257 and 258:
social life and mind. As such, reci
Page 259 and 260:
night, which marks the break of a n
Page 261 and 262:
the hair is veiled and the feet are
Page 263 and 264:
ought to an end by reading Kirtan S
Page 265 and 266:
MEMORIZED HYMNS (Number of informan
Page 267 and 268:
Looking at the ways in which Amritd
Page 269 and 270:
etween human and God, either to see
Page 271 and 272:
India, the notion of chilla denotes
Page 273 and 274:
able to complete and make a promise
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ecited after the Guru Granth Sahib
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(Akhand path), which is to be perfo
Page 279 and 280:
RECITING THE GURU GRANTH SAHIB Sinc
Page 281 and 282:
The Sikhs have developed various sy
Page 283 and 284:
work in Varanasi I quickly lost cou
Page 285 and 286:
formance has been located to the do
Page 287 and 288:
of the scripture in one hour, but t
Page 289 and 290:
Hukam and render the verse twice be
Page 291 and 292:
professional reciters who read in r
Page 293 and 294:
of an Akhand path performed after t
Page 295 and 296:
cal savour of the divine that is be
Page 297 and 298:
(path), music (kirtan) and distribu
Page 299 and 300:
The two types of nectars have power
Page 301 and 302:
The Guru’s wife added sugar becau
Page 303 and 304:
water. An elderly Amritdhari woman,
Page 305 and 306:
the musical components of kirtan sh
Page 307 and 308:
and genuine. Preserving the origina
Page 309 and 310:
standings and experiences of gurban
Page 311 and 312:
DAILY SERVICES In a gurdwara there
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Whichever of these ragas they selec
Page 315 and 316:
mind and affects the audience’s p
Page 317 and 318:
verses and the fortieth verse of th
Page 319 and 320:
to understand. Because of the scrip
Page 321 and 322:
anecdotes with quoted hymns. 529 On
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moral point or a religious idea in
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discussions in the congregation and
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and sangat-pangat - the holy congre
Page 329 and 330:
- “This will happen. I have decid
Page 331 and 332:
Bhai Gurdas (1551-1636), the term V
Page 333 and 334:
liable to spirit possession and oth
Page 335 and 336:
devotional activities. The young ma
Page 337 and 338:
the name. The musician may lead the
Page 339 and 340:
Simran sadhna on cassette In additi
Page 341 and 342:
modern interpretations of the Sikh
Page 343 and 344:
Guru Gobind Singh when he formed th
Page 345 and 346:
ATTENTIVE BODY POSTURE The most dis
Page 347 and 348:
Thy command. Thine condition and ex
Page 349 and 350:
all the desires and tasks are accom
Page 351 and 352:
easons and motives. In the textual
Page 353 and 354:
The rendering of Ardas thus stands
Page 355 and 356:
God. Seva has power to cultivate hu
Page 357 and 358:
of the divine name, to emphasize th
Page 359 and 360:
heavy mud. When Sikhs became aware
Page 361 and 362:
Although the perfect devotee should
Page 363 and 364:
eing presented as offerings to the
Page 365 and 366:
F O U R PRACTICES IN TIMES OF ORDE
Page 367 and 368:
following descriptive account on Si
Page 369 and 370:
pregnancy. 590 When a newly wed cou
Page 371 and 372:
themes of a written gurbani hymn de
Page 373 and 374:
ery, unless she falls ill or for so
Page 375 and 376:
It is noteworthy that the amrit giv
Page 377 and 378:
while uttering the name of God (Vah
Page 379 and 380:
identify the bearer’s geographica
Page 381 and 382:
as to how to wash, dry and comb the
Page 383 and 384:
code of conduct. As he said, all ha
Page 385 and 386:
When a Sikh couple and good friends
Page 387 and 388:
the woman. Emotionally these suhag
Page 389 and 390:
ing a married woman and which she s
Page 391 and 392:
their parents are requested to stan
Page 393 and 394:
ide’s brother then escorts her to
Page 395 and 396:
his bed to make him prepared for th
Page 397 and 398:
When the relatives from Punjab arri
Page 399 and 400:
The dead body is brought into the c
Page 401 and 402:
did not require the attention of ot
Page 403 and 404:
Sikh woman said: “We used to ask
Page 405 and 406:
hand path of the Guru Granth Sahib
Page 407 and 408:
On the thirteenth day or the sevent
Page 409 and 410:
ation of a deceased person justifie
Page 411 and 412:
solar Gregorian calendar, while mos
Page 413 and 414:
in the Sikh history: the birth of G
Page 415 and 416:
The Nanakshahi samat jantri which i
Page 417 and 418:
particular deity or deities in the
Page 419 and 420:
a main attraction on anniversary da
Page 421 and 422:
the practice of simran and during t
Page 423 and 424:
Children representing the panj pyar
Page 425 and 426:
pants who represent different Sikh
Page 427 and 428:
Nagar kirtan is a means for propaga
Page 429 and 430:
Immediately after Arti, the granthi
Page 431 and 432:
In the evening of the gurpurub the
Page 433 and 434:
on North Indian festivals. 665 In t
Page 435 and 436:
ulate the fire for an uneven number
Page 437 and 438:
At Varanasi, like many other places
Page 439 and 440:
customary Arti ceremony was perform
Page 441 and 442:
about the humble Bhai Kanhaiya, off
Page 443 and 444:
punishments for misdeeds they have
Page 445 and 446:
The most common approach to allevia
Page 447 and 448:
One verse which stood out remarkabl
Page 449 and 450:
water from Sitala Mandir near river
Page 451 and 452:
as they are believed to be unsatisf
Page 453 and 454:
But Mata ji’s death was not defin
Page 455 and 456:
was the shadow of a Muslim girl, a
Page 457 and 458:
BABA VADBHAG SINGH When I first met
Page 459 and 460:
The enemy is no longer a human iden
Page 461 and 462:
where Vadbhag Singh continues his s
Page 463 and 464:
connection with this event Kuku ji
Page 465 and 466:
pected decline in a business is sus
Page 467 and 468:
F I V E CONSTRUCTING MEANINGS CONT
Page 469 and 470:
interpretation of activities define
Page 471 and 472:
action. 714 These constructs may in
Page 473 and 474:
CONTEXUALIZATION AND ENTEXTUALIZATI
Page 475 and 476:
texualization can be achieved throu
Page 477 and 478:
Another discourse somewhat relevant
Page 479 and 480:
As Austin argues, performative utte
Page 481 and 482:
nous “performativist” to the mo
Page 483 and 484:
and religious ceremonies, discourse
Page 485 and 486:
concern for the formal character of
Page 487 and 488:
the human Gurus, Guru Granth Sahib
Page 489 and 490:
Satnam Vahiguru in a repetitive man
Page 491 and 492:
Examples of STATED REASONS FOR PERF
Page 493 and 494:
shall arrange Akhand path “for th
Page 495 and 496:
name of the deceased. Some said the
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etween the two references. The gurb
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Guru, which is always adaptable to
Page 501 and 502:
variations with the eternal “cano
Page 503 and 504:
engaging in religious action. The w
Page 505 and 506:
ealization is presented in terms of
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divine writing (likhna). 802 The fo
Page 509 and 510:
with the divine words through conti
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life... that I do not have to suffe
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SAMMANFATTNING PÅ SVENSKA (SUMMARY
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minoritet i en hinduisk pilgrimssta
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GURPURUBS IN THE NANAKSHAHI CALENDA
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POH (DECEMBER/JANUARY) Prakash diva
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Divali Katak People perform puja to
Page 523 and 524:
GLOSSARY OF SELECTED FOREIGN TERMS
Page 525 and 526:
Jap - meditation and repetition of
Page 527 and 528:
Ragi - a professional singer of kir
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REFERENCES ABBREVIATIONS GGS Guru G
Page 531 and 532:
Amrit Kirtan[Nectar Praises (Punjab
Page 533 and 534:
Anand, G. S. 1970. ”Guru Tegh Bah
Page 535 and 536:
Briggs, Geo. W. 1997 (1920). The Ch
Page 537 and 538:
Fenech, Louis E. 2003. “Conversat
Page 539 and 540:
Hein, Norvin. 1972. The Miracle Pla
Page 541 and 542:
Kaushal, Molly (ed.). 2001. Chanted
Page 543 and 544:
― (ed.). 1990. India through Hind
Page 545 and 546:
Nijhawan, Michael. 2006a. “Ritual
Page 547 and 548:
Schildkrout, Enid. 2004. “Inscrib
Page 549 and 550:
Singh, Gurnek. 1998. Guru Granth Sa
Page 551 and 552:
Veidlinger, Daniel. 2006. “When a
Page 553 and 554:
LUND STUDIES IN HISTORY OF RELIGION
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