INSIDE THE GURU'S GATE - Anpere

emnizing Guru Nanak and Guru Gobind Singh’s birthdays. The granthis quite often
take a rather pragmatic attitude when elucidating this particular choice of time: “We
do Prakash in the early morning because of the convenience to the devotees, so that
people can come here and do readings. If someone is arriving early he should not
have to wait,” one of them said. As a general rule one scripture should always be
placed on the central throne to be used for the daily services, whereas additional
scriptures may be ceremonially seated on the side or on palanquins for recitations.
For instance, in Nichibagh Gurdwara the granthi daily enthrones three scriptures, two
of which are invested only for lay recitations and put to rest at four in the afternoon.
In a typical Prakash ceremony (exemplified in the prelude of this chapter) the
granthi or any other attendant approaches the Guru Granth Sahib, resting under
sheets in the bedroom, by uttering the mulmantra, the first verse of the scripture, and
then the individually chosen greeting (vandna) that consists of a single stanza drawn
from the scripture. 341 Immediately after, he lifts up the book and carries it on his head
to the scriptural throne, while repeatedly chanting the name of God (Satnam Vahiguru).
When Guru Granth Sahib is not used for readings it is tightly tied with an
underclothing of white cotton and veiled in outer robes. Therefore, the first thing a
granthi should do is to remove these cloths, in other words “undress” the scripture
before he places it comfortably on its seat. This procedure requires a great deal of
practice to get it right; while he is balancing the volume on his head with support of
one hand, he arranges the cloths and cushions with the other. When this is set the
scripture is seated and the granthi pays obeisance by touching the lower part of the
book cover with his forehead. He then opens Guru Granth Sahib and for a moment
covers it with robes, before he gracefully removes the cloth and starts reading the
divine command. The daily ritual enactment of the Prakash ceremony opens up a
means of access to the interior of scriptural body ‒ the Guru ‒ which is enclosed by
clothes. Unwrapping the robes of the scripture brings the Guru into the world. In a
literal sense the word prakash signifies light, enlightenment or spiritual awakening,
and thus refers to the liberating way or teaching the Guru brings about. Guru Nanak
brought this light to the dark and degenerated age (kaliyug) and the same glare and
spirit inhabited the nine succeeding Gurus, and ultimately the scripture. After the
spiritual authority was transferred to the the book, it is consequently the daily opening
ceremony of the Guru-scripture that brings the spiritual glare out and makes it
attainable in a temporal space.
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As a local granthi told, it is maryada or stipulated practice according to the Sikh code of conduct
to first utter the mulmantra and then greet Guru Granth Sahib before commencing the
Prakash ceremony. The text chosen for the greeting should be a verse freely chosen from the
scripture and will work an act of submitting oneself to the Guru. Sometimes the chosen verse
and the speech act during which it is uttered is referred to as dandaut ‒ a full prostration. The
granthi I spoke with had chosen a hymn by Guru Arjan on page 256 in Guru Granth Sahib as
his personal greeting: “I bow down [dandaut], and fall to the ground in humble adoration,
countless times, to the All-powerful Lord, who possesses all powers.”
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Published on www.anpere.net in May 2008