INSIDE THE GURU'S GATE - Anpere

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Gough, K. 1968. “Implications of Literacy in Traditional India and China”. In Literacy in Traditional Society. Goody, Jack (ed.). New York: Cambridge University Press. Graham, William A. 1987. Beyond the Written Word: Oral Aspects of Scripture in the History of Religion. Cambridge: Cambridge University Press. Gray, David B. 2005. “Disclosing the Empty Secret: Textuality and Embodiment in the Chrasamvara Tantra”. In Numen, Vol. 52(4), pp. 417 – 444. Grewal J.S. 1997. “Raj Karega Khalsa”. In The Encyclopaedia of Sikhism, Vol. 3. Singh, Harbans (ed.). Patiala: Punjabi University. ―. 1999. The Sikhs of the Punjab (The Cambridge History of India II.3). New Delhi: Cambridge University Press. Guinness, Anthea. 1980. “The Implications of Sukhmani”. In The Journal of Religious Studies, Vol. 8 (2), pp. 116 – 124. Gumperz, John J. 1982. Discourse Strategies. Cambridge: Cambridge University Press. Gupta, H. R. 1998. ”Vadbhag Singh, Sodhi”. In The Encyclopaedia of Sikhism, Vol. 4. Singh, Harbans (ed.). Patiala: Punjabi University, p. 395. Habbe, Peter. 2005. Att se och tänka med ritual: Kontrakterande ritualer i de isländska släktsagorna. Lund: Nordic Academic Press. Hall, Edward T. 1966. The Hidden Dimension. New York: Anchor Books. Hallpike, C.R. 1979. “Social Hair”. In Reader in Comparative Religions: An Anthropological Approach (fourth edition). Lessa, William A. & Vogt, Evon Z. (eds). New York: Harper Collins Publishers. Hammarlund, Anders. 2001. “Sacral, Secular or Sacred? An Essay on Music and Aesthetic Emanicipation”. In Sufism, Music and Society: In Turkey and the Middle East. Hammarlund, Anders, & Olsson, Tord & Özdalga, Elisabeth (eds.). Istanbul: Swedish Research Institute in Istanbul. Hammer, Olav. 2001. Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age. Leiden/Boston/Köln: Brill. Hanks, W.F. 1989. “Text and Textuality”. In Annual Review of Anthropology, Vol. 18. pp 95 – 127. Haring L. 1972. “Performing for the Interviewer: A Study of the Structure of Context”. In Southern Folklore Quarterly, Vol. 36, pp. 383- 398. ―. 1988. “Interperformance”. In Fabula, Vol. 29 (3-4), pp. 365 – 372. Harrison, S. 1991. “Ritual as Intellectual Property”. In Man, Vol. 27, pp. 225 – 244. Harvey, Graham. 2006. Animism: Respecting the Living World. New York: Columbia University Press. Havelock, E. 1976. Origins of Western Literacy. Toronto: Ontario Institute for Studies in Education. Halbwachs, Maurice. 1992 (1950). On Collective Memory. Lewis A. Coser (ed. and transl.), Chicago: Chicago of University Press. 520 Published on www.anpere.net in May 2008
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Kristina Myrvold INSIDE THE GURU’
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Kristina Myrvold INSIDE THE GURU’
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Published on www.anpere.net in May
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PREFACE My research on the Sikhs in
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Singh Mann. He has provided me much
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CONTENTS PREFACE CONTENTS LIST OF F
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3. FROM MANTRAS TO UNBROKEN READING
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Seeking Divine Assistance 426 The H
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L I S T O F F IGURES 1. Sikh popula
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INTRODUCTION When I first arrived a
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on Sikh conceptualizations and inte
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and suffer from physical or mental
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language and society. 10 In respons
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should focus on the culture-specifi
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At the same time an oral transmissi
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take up a great deal of space. The
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compositions for those who lived an
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debates, Douglas (1970) observed th
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itual theorists in recent decades h
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Humphrey & Laidlaw’s claim to pre
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their reasons and motives for engag
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ety. 75 Instead I made the study ce
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had witnessed and confirmed that I
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a method, which implies patience, h
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division which grants women an acti
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O N E THE SIKHS IN VARANASI IN SEA
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the life and deeds of Guru Nanak. T
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ies and how these processes are ins
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particular ethnic background. The s
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appeared before Guru Tegh Bahadur w
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NANAK-PANTHIS AND PUNJABI SINGHS In
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who were “wholly of a worldly and
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litical actions would creep into th
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POST-PARTITION In the Census report
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to move to the house of their husba
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taught through individual reading p
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The historical presence of Punjabi
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more inclined towards ritual worshi
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propagate the Sikh religion. For Ba
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The Khalsa ceremony itself is pregn
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sify their religion as a synthesis
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vented Jhulelal as the prime God of
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HISTORY OF THE GURDWARA COMMITTEE A
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venerated family members, who natur
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the city testify that Sabharwal was
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near the airport in the outskirts o
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thorities consequently shut up the
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campus. This changed drastically wi
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Another popular non-profit organiza
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micro-discursive accomplishment tha
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identity to maintain a separate tra
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The Valaitvali Janam-sakhi carries
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events are plotted according to a m
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Gurus. Other Nirmala establishments
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of the story. This is accomplished
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Ram pursued this knowledge from the
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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
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living moment during which examples
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T W O INSIDE THE GURU’S GATE CON
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don’t have a guru there will be d
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speaking of interaction contexts th
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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
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During his life time he waved the c
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“Nanak says” within individual
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answers are indicative of the exten
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procession to Amritsar. To honor th
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IMPLICATIONS OF SCRIPTURAL SUCCESSI
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shown that cosmologies and systems
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With the shift of authority, the sa
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divine messages and enjoy the same
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Local Sikhs will say that the Guru
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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
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said that people pay respect to Nis
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Nishan sahib in the courtyard, and
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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
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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
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The performers I interviewed had ga
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for an aspiring granthi, Bhai Jiopa
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tation practices, which from a reli
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ing. He should know the full Ardas
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lieved to make his performances mor
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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
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Sangat cleaning the road Panj Py
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order to keep the route pure in hon
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ered. In equally many homes the you
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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
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Granth Sahib has its own life-cycle
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T H R E E FROM MANTRAS TO UNBROKEN
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ogy has made it possible to mass-pr
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The ultimate learning of gurbani is
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social life and mind. As such, reci
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night, which marks the break of a n
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the hair is veiled and the feet are
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ought to an end by reading Kirtan S
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MEMORIZED HYMNS (Number of informan
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Looking at the ways in which Amritd
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etween human and God, either to see
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India, the notion of chilla denotes
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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
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RECITING THE GURU GRANTH SAHIB Sinc
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The Sikhs have developed various sy
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work in Varanasi I quickly lost cou
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formance has been located to the do
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of the scripture in one hour, but t
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Hukam and render the verse twice be
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professional reciters who read in r
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of an Akhand path performed after t
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cal savour of the divine that is be
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(path), music (kirtan) and distribu
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The two types of nectars have power
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The Guru’s wife added sugar becau
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water. An elderly Amritdhari woman,
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the musical components of kirtan sh
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and genuine. Preserving the origina
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standings and experiences of gurban
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DAILY SERVICES In a gurdwara there
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Whichever of these ragas they selec
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mind and affects the audience’s p
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verses and the fortieth verse of th
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to understand. Because of the scrip
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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
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- “This will happen. I have decid
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Bhai Gurdas (1551-1636), the term V
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liable to spirit possession and oth
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devotional activities. The young ma
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the name. The musician may lead the
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Simran sadhna on cassette In additi
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modern interpretations of the Sikh
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Guru Gobind Singh when he formed th
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ATTENTIVE BODY POSTURE The most dis
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Thy command. Thine condition and ex
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all the desires and tasks are accom
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easons and motives. In the textual
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The rendering of Ardas thus stands
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God. Seva has power to cultivate hu
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of the divine name, to emphasize th
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heavy mud. When Sikhs became aware
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Although the perfect devotee should
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eing presented as offerings to the
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F O U R PRACTICES IN TIMES OF ORDE
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following descriptive account on Si
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pregnancy. 590 When a newly wed cou
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themes of a written gurbani hymn de
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ery, unless she falls ill or for so
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It is noteworthy that the amrit giv
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while uttering the name of God (Vah
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identify the bearer’s geographica
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as to how to wash, dry and comb the
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code of conduct. As he said, all ha
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When a Sikh couple and good friends
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the woman. Emotionally these suhag
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ing a married woman and which she s
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their parents are requested to stan
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ide’s brother then escorts her to
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his bed to make him prepared for th
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When the relatives from Punjab arri
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The dead body is brought into the c
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did not require the attention of ot
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Sikh woman said: “We used to ask
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hand path of the Guru Granth Sahib
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On the thirteenth day or the sevent
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ation of a deceased person justifie
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solar Gregorian calendar, while mos
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in the Sikh history: the birth of G
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The Nanakshahi samat jantri which i
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particular deity or deities in the
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a main attraction on anniversary da
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the practice of simran and during t
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Children representing the panj pyar
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pants who represent different Sikh
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Nagar kirtan is a means for propaga
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Immediately after Arti, the granthi
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In the evening of the gurpurub the
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on North Indian festivals. 665 In t
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ulate the fire for an uneven number
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At Varanasi, like many other places
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customary Arti ceremony was perform
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about the humble Bhai Kanhaiya, off
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punishments for misdeeds they have
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The most common approach to allevia
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One verse which stood out remarkabl
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water from Sitala Mandir near river
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as they are believed to be unsatisf
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But Mata ji’s death was not defin
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was the shadow of a Muslim girl, a
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BABA VADBHAG SINGH When I first met
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The enemy is no longer a human iden
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where Vadbhag Singh continues his s
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connection with this event Kuku ji
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pected decline in a business is sus
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F I V E CONSTRUCTING MEANINGS CONT
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interpretation of activities define
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action. 714 These constructs may in
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CONTEXUALIZATION AND ENTEXTUALIZATI
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texualization can be achieved throu
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Another discourse somewhat relevant
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As Austin argues, performative utte
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nous “performativist” to the mo
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and religious ceremonies, discourse
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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
Page 497 and 498: etween the two references. The gurb
Page 499 and 500: 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
Page 507 and 508: divine writing (likhna). 802 The fo
Page 509 and 510: with the divine words through conti
Page 511 and 512: life... that I do not have to suffe
Page 513 and 514: SAMMANFATTNING PÅ SVENSKA (SUMMARY
Page 515 and 516: minoritet i en hinduisk pilgrimssta
Page 517 and 518: GURPURUBS IN THE NANAKSHAHI CALENDA
Page 519 and 520: POH (DECEMBER/JANUARY) Prakash diva
Page 521 and 522: 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
Page 529 and 530: 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: Fenech, Louis E. 2003. “Conversat
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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