The granthi (the keeper and the reader of the Sikh scripture) - MATH - 100 View Full Document This is the end of the preview. Sign up to access the rest of the document. Unformatted text preview: The granthi (the keeper and the reader of the Sikh scripture) recites japji sahib (a Sikh prayer) while preparing karah-prashad ( a sweet regarded as food blessed by guru and should now be refused.) Hymns are recited to bless the child Ardas ( prayer that is done before performing any significant task ) is recited and the hukam ( a command or order from god ) is read. Finally, karah prashad is distributed to the congregation Dastar Bandi The process of tying a turban is called Dastar Bandi. The child is seated in front of guru granth sahib ( the holy book ) and an elder member of his family ties the turban on his head. The Granthi explains that he must never cut his hair. Prayers are said to invoke the gurus blessings on the boy. Initiation Ceremony The initiation ceremony in sikhism is known as Amrit.

This procedure is necessary for any non-sikh who wishes to become a sikh. Those who are born to sikh parents are also encouraged to take amrit. A candidate for amrit must wear the five Ks and a turban (for males) and scarf (for females) SITE VISIT Gurdwara Makhan Shah Sahib Richmond Hill,NY... Chapter 1: Introduction to Statistics Chapter 2: Frequency Distribution Chapter 3: Ce 1234 BBC - Religions - Sikhism: The Gurdwara The Gurdwara This article looks at the Sikh place of worship, the Gurdwara. On this page Gurdwara A Gurdwara is the place where Sikhs come together for congregational worship. The first Gurdwara in the world was built by Guru Nanak in 1521-2 at Kartarpur. There are about 200 Gurdwaras in Britain. The literal meaning of the Punjabi word Gurdwara is 'the residence of the Guru', or 'the door that leads to the Guru'.

In a modern Gurdwara, the Guru is not a person but the book of Sikh scriptures called the Guru Granth Sahib. It is the presence of the Guru Granth Sahib that gives the Gurdwara its religious status, so any building containing the book is a Gurdwara. Although a Gurdwara may be called the residence of the Guru (meaning the residence of God), Sikhs believe that God is present everywhere. Before the time of Guru Arjan Dev , the place of Sikh religious activities was known as a Dharamsala, which means place of faith. The purpose of a Gurdwara It's a place to learn spiritual wisdom It's a place for religious ceremonies It's a place where children learn the Sikh faith, ethics, customs, traditions and texts A Gurdwara is also a community centre, and offers food, shelter, and companionship to those who need it. Gurdwaras are managed by a committee of their community. Inside the Gurdwara There are no idols, statues, or religious pictures in a Gurdwara, because Sikhs worship only God, and they regard God as having no physical form.

Nor are there candles, incense, or bells, or any other ritualistic devices. The focus of attention, and the only object of reverence in the main hall (or Darbar Sahib) is the book of Sikh scripture, the Guru Granth Sahib, which is treated with the respect that would be given to a human Guru. The Guru Granth Sahib is kept in a room of its own during the night and carried in procession to the main hall at the start of the day's worship. The book is placed on a raised platform (Takht or Manji Sahib, meaning "throne") under a canopy (Chanani or Palki), and covered with an expensive cloth when not being read. During a service a person with a whisk or fan called a Chaur waves it over the Guru Granth Sahib. Although Sikhs show reverence to the Guru Granth Sahib, their reverence is to its spiritual content (shabad) not the book itself. The book is just the visible manifestation of the shabad. The four doors There are four doors into a Gurdwara, known as the Door of Peace, the Door of Livelihood, the Door of Learning and the Door of Grace.

These doors are a symbol that people from all four points of the compass are welcome, and that members of all four castes are equally welcome. There's always a light on in a Gurdwara, to show that the Guru's Light is always visible and is accessible to everyone at any time. The free food kitchen, or Langar Every Gurdwara has a Langar attached to it where food is served to anyone without charge. The term Langar is also used for the communal meal served at the Gurdwaras. The food served in the Langar must be simple, so as to prevent wealthy congregations turning it into a feast that shows off their superiority. Although Sikhs are not required to be vegetarian, only vegetarian food is served in the Gurdwaras. This ensures that any visitor to the Gurdwara, whatever the dietary restrictions of their faith, can eat in the Langar. The meal may include chapati, dal (pulses), vegetables and rice pudding. Fish and eggs are counted as meat and excluded. Flying the flag Gurdwaras fly the Sikh flag outside. The flag is orange/yellow and has the Sikh emblem in the middle.

Visiting the Gurdwara Visiting a Gurdwara In India many Sikhs visit a Gurdwara before work. In Britain 39% of Sikhs go once a week, and while Sikhs do not regard any particular day of the week as a holy day, they usually go to a Gurdwara on Sundays as that fits the UK pattern of work. Most Sikhs go to the Gurdwara on Gurpurbs , the festivals honouring the Gurus. Anyone, of any faith, can visit a Gurdwara and will be made welcome. Before going into a Gurdwara All visitors to the Gurdwara should remove remove their shoes and cover their heads before entering the main hall. It is forbidden to smoke or take tobacco on to the premises and visitors cannot enter the Gurdwara while under the influence of alcohol or drugs. On entering a Gurdwara Sikhs will bow to the Guru Granth Sahib as the first thing they do, touching the floor with their forehead. This not only shows their respect but also indicates that they submit themselves to the truths contained in the book. People also place an offering of food or money in front of the Guru Granth Sahib.

This is used to run the Gurdwara and the free food kitchen (Langar). The offering is not charity but a sharing of God's gifts. If a person has no money or food to offer they may offer flowers, or just some words of sincere thanks. After bowing to the Guru Granth Sahib a Sikh will greet the congregation in a low, quiet voice with the words: Waheguru ii ka Khalsa, sri Waheguru ji ki fateh. This means The Khalsa owes allegiance to God, sovereignty belongs to God alone. Non-Sikh visitors should also bow and make an offering. Seating in a Gurdwara Everyone sits on the floor in a Gurdwara. This is to be humble before the Guru Granth Sahib and because it gives everyone a place of equal status to sit. Most people sit cross-legged. Cushions and seats are not allowed. No-one should sit with their feet pointing at the Guru Granth Sahib. Anyone who walks round the Guru Granth Sahib or the Gurdwara must do so in a clockwise direction. Men and women generally sit on separate sides of the hall.

Sacred food in the Gurdwara Towards the end of a service karah prasad, a sweet vegetarian food that has been blessed, will be served. This should be taken and received in cupped hands as a gift of God. A typical service A Gurdwara service Sikhs do not have ordained priests and any Sikh can lead the prayers and recite the scriptures to the congregation. Each Gurdwara has a Granthi who organises the daily services and reads from the Guru Granth Sahib. A Granthi is not a priest but is the reader/custodian of the Adi Granth. A Granthi must be fluent in reading Gurmukhi and must be properly trained in all aspects of looking after the Guru Granth Sahib. They are expected to be an initiated member of the Sikh Khalsa who lives a life that exemplifies the ideals of the Khalsa. Sikhs don't have a general official liturgy that must be used in a Gurdwara, although there are rules for particular ceremonies. Kirtan The morning service begins with the singing of Asa Di Var, a hymn written by Guru Nanak , founder of Sikhism.

Other hymns from the Guru Granth Sahib are then sung, accompanied by instruments. This hymn-singing is called Kirtan and is an essential part of Sikh worship. Sermon A sermon or talk, usually based on a theme from Sikh history, comes next. This is followed by the singing of Anand Sahib, a hymn written by Guru Amar Das, the Third Guru. Ardas The congregation then stands with eyes closed facing the Guru Granth Sahib for prayer (Ardas). During the prayer the word Waheguru (Punjabi for 'praise to the Guru') is often repeated. Hukam After the prayer, the Guru Granth Sahib is opened at a random page and the hymn found at the top of the left-hand page (Vak or Hukam) is read. The text is considered to be a relevant lesson for the day. The ceremonial food After the service, food is offered to the congregation. This consists of Parshad and a more substantial meal in the Langar. Parshad is a sweet made from equal quantities of wheat flour, sugar, and clarified butter.

The first five portions are given to Khalsa members in memory of the Panj Pyares (the first five members of the Khalsa). After that parshad is served to everyone without distinctions of rank or caste. Granthi - SikhiWiki, free Sikh encyclopedia. Granthi A Sikh Granthi Granthi: A ceremonial reader of the Guru Granth Sahib. Duties include arranging daily religious services, reading from the Sikh scripture, maintaining the gurdwara premises, and teaching and advising community members. A granthi is not equivalent to a minister as there are no such religious intermediaries in the Sikh religious tradition. GRANTHI, from the Sanskrit granthika (a relater or narrator), is a person who reads the granth, Sanskrit grantha (composition, treatise, book, text). The terms are derived from the Sanskrit grath which means "to fasten, tie or string together, to compose (a literary work)". In Sikh usage, granth refers especially to the Guru Granth Sahib , the Scripture, and the term granthi is used for the (usually salaried) officiant whose main duty it is to read the Holy Book in public.

The granthi is the principal religious official of Sikhism , who should not be thought of as a "priest" or preacher in the usual sense. Priestly offices of other major South Asian and Western religious systems typically rest on conceptions of a fundamental separation between their officers and those to whom they minister. Hereditary Brahman priests are distinct in virtue of having inherited unique religious properties such as specific texts and temples, or at least a religious rank or status that sets them inherently apart from those they serve. Priests, ministers, and rabbis in the Judeo-Christian tradition are often thought of as receiving a "calling" or "election" that others have not heard, and are ritually "ordained" into a special ministerial group within the community that sets them apart from "lay" members and entitles them to special esoteric knowledge not generally accessible. But the office of Granthi is defined by common practice and the role of Granthi in any ritual can in principle be taken by any Sikh . There is no ordination of a Granthi apart from initiation as a Sikh , and the relationship between a Granthi and any other Sikh is one of perfect equality of status and religious importance.

The Granthi is the custodian of the Holy Book in the gurdwara , the Sikh place of worship. He ceremonially opens it in the morning and closes it in the evening. In addition, he performs morning and evening services, which include the recitation of specific banis or compositions from Scripture, and leads the ardas or supplicatory prayer. He may also perform or lead kirtan , i.e. devotional singing of the hymns. He conducts the rites of passage, and performs path or complete reading of the Scripture on behalf of the sangat (local Sikh community) or individuals and families, in the gurdwara or at private homes. In small villages or urban localities, he is responsible for maintaining and managing the gurdwara with public donations and offerings. Larger gurdwaras have their local managing committees with Granthis employed on regular salary. Since Sikhs do not have a hereditary priestly caste or class nor an hierarchical body of ordained priests and clergymen, any person competent to perform the duties and acceptable to local community can be appointed a Granthi.

He should of course be a baptized Sikh of blameless character, leading a simple life of a householder according to the ideals and traditional code of Sikh conduct. Ideally, a Granthi is fundamentally an ideal for a Sikh in general stressing piety and humility. The Sikh Granthis generally wear turbans of white, black, blue or yellow colour, long shirts or cloaks and churidar trousers, in the manner of breeches with folds at the ankles. They carry a white sash or scarf hung loosely around the neck. Their duties and obligations are set out by example rather than by rule or dogma. Historically, the first Granthi of the Sikh faith was the venerable Bhai Buddha (1506-1631), who was so designated by Guru Arjan to attend upon the Adi Granth (Holy Granth) as it was installed for the first time in Harimander at Amritsar . This was the origin of the office. Since copies of the Adi Granth began to be made immediately after the completion of the first recension and as the number of sangats increased, more Granthis were needed for service.

The office of Granthi became particularly significant after the Adi Granth was proclaimed Guru by Guru Gobind Singh (1666-1708) just before his death. The most eminent Granthi after Bhai Buddha at Harimander , the Golden Temple of modern days, was Bhai Mani Singh , appointed to the exalted station by Guru Gobind Singh 's widow, Mata Sundari , in 1721. He met with a martyr's death in 1737. During the subsequent period of persecution and turbulence, while the Sikhs were fighting a guerrilla battle for survival, hiding in hills, forests and deserts, Sikh shrines were looked after by priests of the Nirmala and Udasi sects who being recluse sadhus were spared by the persecuting Mughal and Afghan rulers. Most of these early custodians or granthis were dedicated men and some of them were eminent scholars, too. But later, as large jagirs or land grants were made to these shrines by Sikh rulers, corruption crept in and the gurdwaras had to be freed from the hold of mahants (as the custodians called themselves) by launching a prolonged agitation.

Ever since, the granthis are by and large amritdhari (baptized) Sikhs. They are addressed respectfully as babaji, gianiji or bhaiji. There exist several institutions for the training of Granthis, the best known among them being the Shahid Sikh Missionary College at Amritsar run by the Shiromani Gurdwara Parbandhak Committee , a democratically elected body legally entrusted with the management of the shrines and the conduct in general of religious affairs of the Sikhs . Above adapted from article By Murray J. Leaf The Granthi | SikhNet Home The Granthi This article provides an understanding of the duties, functions and qualifications of a Granthi (Sikh Priest) in accorda... This article provides an understanding of the duties, functions and qualifications of a Granthi (Sikh Priest) in accordance with the Gurmat Rehat Maryada - Sansthik Jeewan Section (Spiritual Code of Conduct - Institutional Aspects) issued by the Akaal Takhat. (The Supreme Authority of the Sikhs) 1.0 Broad Functions. The word Granthi comes from Granth (the Holy Scripture).

So in the very basic sense, a Granthi deals with a variety of aspects of the Granth - its Parkash (installation every morning at dawn), Semapti (its closure at dusk), Paath (its reading, rendering, its interpretation, its teaching, and the propagation of its messages to the Sangat (congregation.). He/She is in attendance to the Granth at all times. A Granthi is also a spiritual leader. He /She leads congregation in prayer, performs the Kirten (musical rendition of the Scriptures), Katha (Discourses), Ardas (Prayers), and inspires and provides spiritual direction and upliftment to the Sangat (congregation). A Granthi is also a religious minister. He/She performs all the Sikh ceremonies from birth, baptism and death. A Granthi is a spiritual counselor. He/She provides spiritual counseling to individuals and families. Finally, a Granthi is a teacher and role model. He/She is expected to spend a good deal of time teaching children, young adults and adults.

He/She is to teach Kirten (spiritual music), Tabla (spiritual rhythms) Gurbani (poetry of the scriptures) and Punjabi (the language of the Holy Books). 2.0 Duties. In accordance with the above functions, a Granthi typically performs the following duties at a Gurdwara. A. Conduct weekly Sunday Diwans. (Prayer Meetings). The Sunday Diwan Service typically begins at 9 am and concludes at about 2 pm. The Granthi recites Banees from the Granth Sahib such as the Amrit Banees and Sukhmani Sahib. The recitation of these prayers is followed typically by two hours of Gurmat Kirten during which he/she renders verses from the Holy Book in the Original Ragas, Taalas and Musical Scores in which the Scripture is composed. The Granthi uses a musical instrument such as a harmonium, Mandolin, Sitar or Tanpura accompanied by a Tabla (rhythm) player to do the Kirten. B. Gurmat Katha This is typically a half hour sermon cum discourse, which is based on the messages of the Holy Guru Granth Sahib. C.

Conduct Sanskars such as: Birth Ceremonies, Engagement Prayers, Wedding Ceremonies, Baptism (Amrit Sanchaar), Funerals, Ardas and other blessings. D. Conduct Gurbani classes. These are Scripture study classes for adults and young adults. E. Conduct Kirten (Spiritual Music) and Tabla (Spiritual Rhythm) classes. These classes provide instruction in Gurmat Kirten, Sangeet, Vocal and Tabla in order to allow members of the Sikh faith to appreciate the true nature of the content and style of the Scripture. F. Conduct Punjabi Classes. These classes allow children to learn the Punjabi Language as it is applied in the Scriptures. G. Conduct the Parkash (Opening of the Holy Book) and Semapti (closing) prayers daily. The Prakash is to be done at dawn with recital of Japji Sahib and Semapti at dusk with recital of Rehras and Kirtan Sohela. H. Partake as an Akhand Pathi in Akhand Paths.

These are 48-hour non-stop readings of the 1430 page Holy Book and the Granthi leads 4 other members of the Congregations who each take turns lasting 2 hours. I. Provide spiritual counseling to members of the Sangat of the Gurdwara as and when necessary. 3.0 Qualifications of a Granthi. Due to the varied nature of their work, Granthis require multi-disciplinary training - particularly in Classical Music, Punjabi Arts and Literature and Philosophy. Given that the concept of a central Seminary to train Granthis does not exist, Granthis acquire their training from a variety of sources - Sangeet Academies, Linguistic Study and Work Experience. A Sikh Granthi is expected to have the following educational, professional, sprititual and personal attributes. 3.1 Educational. The most important educational qualification relates to classical music - with a specialization in vocals, Ragas (musical scores) and Tabla Taals (musical rhythms). The reason for this is simple - the entire Sikh Scripture or Holy Book, the Guru Granth Sahib - is rendered in poetry complete with musical scores and rhythms.

This 1430 page book is composed in 31 Ragas and countless taals drawn from the Karnatik (South Indian) and Hindustani (North Indian) versions of Classical Music. Good training in Sangeet (classical music) and years of experience is required to be able to render Gurbani (compositions of the Guru Granth) in the manner they were originally composed and written. The Granthi thus needs Vocal Training, Raag Training and Tabla training up to a diploma or degree level at a Sangeet (classical /spiritual music) Academy. In addition he/she needs to master a musical instrument of his choice to accompany his renditions of the Scripture. The usual instruments taught in Spiritual Sangeet Academies are the Harmonium, Mandolin, Rebab, Sitar and Tanpura. In addition, a Granthi needs good literary, oratorical and personal skills. He/She needs to understand the languages of the Holy Book - which is mainly a special kind of Punjabi used some 5 centuries ago. He/She needs good presentation skills to deliver effective discourses. He/She needs personal skills for all the teaching and instruction required of him.

Personal skills are also necessary for the counseling that he/she is called upon to do. Beginning in the 1990s, the Sikh Missionary College, affiliated to Shromani Gurdwara Parbhandak Committee, Punjab has started training Granthis in the basic aspects. The core curriculum of this 2-year program is Sangeet, Punjabi Language, Katha and Ceremonial. Younger Granthis - trained in this College are now being made available, though they are unable to meet the demand for Granthis even for Punjab. 3.2 Professional Qualifications. A Granthi must spend a few years as an Assistant to a reputable Granthi both to hone his educational skills as well as to learn the ceremonial aspects of his duties. An Assistant Granthi must have Tabla (Percussion Drum used in Classical Spiritual Music) skills so that he/she may accompany the Head Granthi during Gurmat Kirtan - the rendering of verses from the Holy Book in the Original Ragas, Taalas and Musical Scores in which the Scripture is composed - the most important aspect of the Prayer Meetings.

An Assistant Granthi usually picks up the ceremonial aspects of the Granthi's job in a few years of tutorship under a Head Granthi at a Gurdwara with a medium to large size congregation. A Granthi should ideally have worked at least 3 years as an Assistant Priest before becoming a Granthi. Due to the increasing demand for Granthis in Sikh Gurdwaras all over the world, Granthis have begun to forego this aspect of their training - opting instead to join smaller Gurdwaras as Granthi and then progressing to larger congregations. 3.3 Personal Attributes. A Sikh Priest is mandated to be a Ghristi - be married and have a family life. In this way he/she appreciates the roles, duties and obligations of members of the Congregation - who are mostly families. He/She is to have a high moral life and value attributes such as sharing, service, commitment, empathy and spirituality. He/She is expected to be a role model for the community. He/She is expected to be a team player. Gurdwara projects and activities are almost always run by volunteers as charitable and non-profit organizations.

An ability to work with and inspire these Sewadars (volunteer service providers) to keep going is an asset any Granthi can have. 3.4 Spiritual Attributes. A Granthi is mandated to be an Amritdhari (Baptised) practising Sikh. One of his functions as described in Section 2 (c) above is the conduct of Baptism. The Gurmat Rehat Maryada specifies that only a Bapitsed Sikhs can conduct this ceremony, hence the importance of his spiritual attribute. He is expected to be a Nitnemi ( imbued in daily prayer) and adhere to the Gurmat Rehat Maryada - Sakhsi Sansthik Jeewan Section (Spiritual Code of Conduct - Individual Aspects) issued by the Akaal Takhat. The Granthi... Priest, Rabbi or Minister? | SikhNet Home The Granthi... Priest, Rabbi or Minister? What also bothers me is our confusion in how to refer to the person who conducts the religious service in a gurdwara.... There are several drawbacks to emigrating, as well as a major gain.

One has to recast one's assumptions and cultural framework in terms of the new, host culture and in a new language. Such transformation is not easy. Since culture and language are inseparably intertwined, many of the religious and cultural concepts cannot be adequately or accurately expressed in a different language. Yet, effective communication requires that we try. The constant immersion in a new system and a new society forces us to think afresh our fondest assumptions and beliefs - and that is the gain though it is not without pain. I smile to myself when I hear a Sikh refer to a Gurdwara as our "temple" or "church" in a non-Sikh gathering. He is trying a short-cut to communication but loses precision in the process. A Gurdwara is definitely not a church or a temple, just as a synagogue is not one, and nor is it a mosque. Now with so many Gurdwaras around the world, it is time for the term 'Gurdwara' to take its rightful place in the lexicon describing places of worship. What also bothers me is our confusion in how to refer to the person who conducts the religious service in a Gurdwara.

Is he akin to a priest, a minister, or a rabbi, or is he uniquely different? What should we expect of him? What moral or ecclesiastical authority does he have? What title shall we give him when we speak in English so that his position and functions are not misunderstood? When Guru Nanak settled in Kartarpur after his many far-flung travels, he became an active farmer. He tilled the lands, earned an honest living, fed his family and preached his message. In many ways, his life remains the ideal. Given the bent and history of the Hindu Brahmin who made a business of religion and sold religious indulgences while making himself the sole proprietor of this less than honest trade, the pragmatic Sikh mind remains skeptical of a professional clergy. At one level, we feel that no man should sell religious knowledge; such truth should be freely given and to profit from it would be sinful. Yet we recognize that the person who dedicates his life to learning and teaching about Sikhism needs to be paid. Religious learning is his (her) trade just as you and I making our living from other vocations.

And like us, he too has a family to support and bills to meet; the world does not put food on his table. This dichotomy in our thinking does not sit well. The result is that the man who performs the religious service is usually inadequately and grudgingly compensated, and little respected. At another level however, we also see that this man brings us the teachings of our Gurus and sometimes both the heart and purse strings open most generously. Some itinerant preachers rake in millions. Our preacher has historically been called a Bhai which translates into "Brother", or Granthi which means "curator of the Guru Granth". "Granthi" appears to be a more accurate term and it seems to me that it need not be translated into English. A rabbi is not called someone else in English, nor should he be. An imam remains that in English as well. Pundit, the Sanskrit word for a scholar, is now part of the English language. If non-Sikhs are not now familiar with the word "Granthi", they will, in time and with usage. Some concepts lose their majesty, power and accuracy upon translation.

The granthi is very different from a priest. Sikhism has never recommended, required or taught that a granthi be celibate. In fact, most Sikhs would be suspicious and leery of one who was. In the Sikh view, the family life is the right way; renunciation just would not do for either the clergy or the laity. In the Roman Catholic Church, the office of the priest carries certain ecclesiastical authority which is not granted to the clergy by the Sikhs. The office of the granthi is accepted by the Sikhs as a necessity. The respect for the man who occupies it does not come with the title; it has to be earned and depends upon the individual. The expositions of the granthi are at best recommendations. In many ways the style of the traditional granthi is that of a Talmudic scholar, his sermons and writings are commentaries on Sikh scriptures and he often attempts to apply the lessons of history to contemporary life-situations. He never speaks ex cathedra, no matter how important the subject, how strongly he feels about it, or how venerated he is.

Anyone may openly disagree with him or engage him in debate, though not while a service is in progress. Also in most gurdwaras, his tenure of office depends upon the pleasure of the congregation and the management committee that is responsible for the physical property and the financial health of the Gurdwara. There are several caveats to these general statements. Many of the historical Gurdwaras in India are managed by a legislated nation-wide organization called the Shiromini Gurdwara Prabandhak Committee (S.G.P.C.). In these Gurdwaras, granthis are appointed, transferred, certified, etc. by a central system of civil service. For these granthis, job tenure is not much different from that of a priest or any other bureaucrat, though moral authority still does not come with the territory. Following the times of the Gurus, four major historical gurdwaras acquired a pre-eminent place in the Sikh psyche and have come to be referred to as "Takhts" or Thrones (Seats or Centers) of authority. In the last century, during the fifties, another was added to make a total of five.

The Center at the Akal Takht in Amritsar, which was founded by the Sixth Master, Guru Hargobind, remains the first among equals among these five. The granthis of the five centers of authority are appointed by the S.G.P.C. and referred to as "Jathedars" - literally, leaders of "jathas" or bands or the community. These five leaders of the community, after collective deliberation, can issue joint directives or edicts to the community, including notification of a rare honor or castigation of an individual for a particularly heinous act. However, even they lack any machinery or system for enforcement of their edicts except the social acceptability and respect for their pronouncements within the Sikh community. If today not many Gurdwaras have women granthis, it is because of custom and not canon. A minuscule minority like the Sikhs could not remain free from the influence of the predominant cultures of India - Hinduism and to some extent Islam. In those two religions, women are not allowed as functionaries in the temple or mosque. Consequently, few Sikh women became granthis although many more perform the duties on an informal basis at Sikh services.

I was amazed to learn that the management of the Golden Temple would not allow any woman to sing within the inner sanctum, since none had by tradition. In reality, there is no function within the Sikh place of worship or in a Sikh service that is not allowed to a woman. It is well to remember that when Guru Amar Das first organized the widespread Sikh community into 22 dioceses, several of those named to head them were women. Some of the cultural baggage that we bring with us, and the dead-weight we carry with us, was brought home to me about three years ago. A newly established gurdwara in New York was looking for a new granthi. Many were interviewed. I recommended a young man in his thirties who was fluent in Punjabi and English. As part of the job interview he gave a sermon. He was good but was not seriously considered because many of the older congregation were uneasy - he was too young to be a spiritual leader. It reminded me that John Kennedy, when told he was too young to be President, made an election promise that he vowed never to break - if elected, he promised never to be that young again. The Gurdwara found an excellent but older granthi instead.

Guru Gobind Singh is said to have sent several promising Sikh scholars to various centers of indigenous Indian Vedic philosophy - only because they were then the primary centres of formal religious learning. These Sikh scholars, on their return, then helped initiate Sikh seminaries and themselves formed the nucleus for the first granthis, because they were now well versed not only in the teachings of the Gurus but also in the scholarly tradition of the other major religions then known in the land. From such noble beginnings we seem to have slipped, although there are still some very erudite granthis. By and large, most granthis today are limited in their education to knowledge of Sikh, Hindu and Moslem scriptures. Often, their familiarity with history is rudimentary and their sermons are overlaid with a strong dose of mythology and folk-tales. Entertaining but confusing, and certainly not satisfying. The granthis are at a particular disadvantage when they follow the migration of Sikhs away from India. They are usually not schooled in any language but Punjabi, nor are they equipped to hold any other job. They have never been exposed to the teachings of Judaism or Christianity - the religions of the West.

It becomes impossible for them to represent Sikhism outside to non-Sikhs or participate in inter-religious dialogues. Their role becomes increasingly limited. Their congregation acquires sophisticated life-styles and is exposed to the temptations, successes and the excesses of the new culture. The granthi does not venture outside the circle of the Gurdwara very much and cannot experience the needs and the frustrations of his congregation. Increasingly, he becomes only marginally relevant to the lives of the Sikhs, particularly the young. Only the older generation weaned on similar teaching in India listens raptly to the granthi. Even they do not find him or his message particularly important to their lives but his presence is comforting because it captures the emotional aura of back home. Thus the listeners, but particularly the young, tend increasingly to lead schizoid lives. Lest someone think that I am too strongly condemnatory - and that is certainly not the intent - I merely ask how many Sikhs, young or old, confide in the granthi about personal or familial problems that confront them? Isn't that a major function of the priest, rabbi, minister or granthi - to be a sensitive and learned ear and counsel.

The fault lies not in the granthi but in how he is perceived and trained, and in the system which has not responded to the changing needs and times. Parenthetically, I should add that some new Sikh academies in India are training a new, refreshing breed of granthis, but they are few and far between. Not long ago, when I had to confront my mortality via a two-week hospital stay, I noticed that our granthi does not visit the sick or comfort the old and the poor. He was never taught that this is part of the job. The priest and the rabbi do. A minister must minister and so should a granthi. The granthi needs to get out from the four walls of the gurdwara. He needs to become a friend and a guide. As the person in the gurdwara, the granthi has to be the pivot which holds the community together. I would like to see a granthi who can communicate not only in the language of our scriptures but also in the local argot; who can represent us and our religion to others. A man who is at home in the library but also on the golf course and the tennis court.

We do not need a recluse for a granthi but one who understands life and is paid accordingly; who is not so busy valuing book-learning that he has neither time nor skill to live a full life. Like a Talmudic scholar, he can make the teachings of Sikhism come alive to the needs of today and tomorrow. The granthi can create an environment and a feeling where one can laugh at the absurdities of the young, hold a seminar where rebellious questioning is not deemed blasphemy, where frank discussions about sex and drugs would not be shocking, yet where the Guru's grace pervades. The Gurus were very forthright in their comments about the evils of the day, whether they were sati, the caste system, female infanticide or the use of intoxicants, etc. Our granthi needs to be equally forthcoming on what the twenty-first century promises to us - from domestic conflict to the environmental crisis; from the dowry system to AIDS; from human rights to disarmament and reproductive rights. This does not mean that the granthi needs to be an expert and speak authoritatively on all these matters. No one man can.

It does mean that the granthi has to provide the atmosphere and the direction where these matters can be freely discussed - experts can always be found. Conclusions will rarely emerge, and any that we derive today may be modified tomorrow with changes in our understanding and our circumstances. The discussion in a spiritual ambience will not lead us astray but will enrich us. Who but the granthi should provide the lead? Who else but the granthi should steer the religious service in the Gurdwara? No one else is as well trained. He should coordinate the program; arrange the appropriate mix of kirtan and kathaa. He should invite the appropriate singers of the liturgy, performers or lecturers. His opinion should be respectfully sought and heard, if a question arises on interpretation of a religious teaching, doctrine, tradition or dogma. The management committee or other elected representatives have a different job; to set policy, to design guidelines within which the functions are held, to manage the property, raise funds, to hire or fire a granthi or other employees, and so on.

The granthi remains answerable to the management as I remain responsible to my Dean for my performance at my University, but how I teach my specialty lies outside the Dean's immediate expertise. If a serious disagreement surfaces, a parting of the ways may be necessary, but the Dean is not trained to teach my subjects, nor does he micromanage my teaching. Why should we think that the management committee of a gurdwara, by virtue of having been elected, all of a sudden have acquired the specialized religious knowledge of a granthi? It seems hardly reasonable or operationally efficient for the secretary of the management committee to micromanage the daily religious service. The duties of a modern granthi should occupy him longer than the two to four hours a week that he seems to work in most Gurdwaras. And he needs to be well rewarded, consistent with his qualifications as a scholar, and the society in which he operates. He needs and deserves our support and respect for he can help us find the way to an inner beauty and truth. He puts us in touch with our spiritual heritage.

He is not a gofer, a janitor or a caretaker serving at the whim of a management committee of people who have little knowledge of religion and less serious interest in it. On the other hand, we should not recast our granthi into the role of a brahmin who is called to officiate at a religious ceremony because without him the ceremony may not be valid. Such a view has no place in Sikh teaching. The granthi, unlike the brahmin, does not hold the keys of heaven in his hot little hands but he can help us discover our own way to unlock the door. [First published as an essay in "Sikhs & Sikhism: A View With a Bias", by I.J. Singh. The Centennial Foundation, Toronto, Canada, 1998.

Edited for sikhchic.com.] Panj Pyaras in Washington pardon granthi | Amritsar NYOOOZ × Panj Pyaras in Washington pardon granthi Amritsar: Panj Pyaras (five beloved ones) of Gurdwara Sahib, Washington DC in the US pronounced atonement upon Surinder Singh, granthi (reader of scriptures) of the gurdwara, for participating in the Amrit Sanchar (Sikh initiation ceremony) in which recitation of prescribed hymns was changed. The move has come at a time when the jathedar of Akal Takht Giani Gurbachan Singh had directed the granthi to appear before the top Sikh clergy at Akal Takht by June 30 and explain his actions.Mukh sewadar (chief worker) of the Washington DC gurdwara, Daljit Singh Sawhney, told TOI on Tuesday, "Surinder appeared before Panj Pyaras in the presence of Guru Granth Sahib and sangat (community) and humbly admitted to participating in an act, which was a major transgression against the Rehat Maryada of the Amrit ceremony.

He then sought forgiveness." He said Surinder also promised that in future he would never do anything against the norms and traditions of Sikhism.He said that after deliberations, one of the Panj Pyaras, Raja Singh, announced the decision in front of the gathered community members that Surinder Singh had to recite Sukhmani Sahib for 11 Sundays and perform 'langar sewa' for 11 Sundays and at the end of the community service, he must donate $21 and have an 'ardas' performed for his final forgiveness.On June 4, the Sikh clergy here, through a hukmnama (edict), had excommunicated Kuldeep Singh, Gurdeep Singh, Amarjit Singh, Rajinder Singh and Amarjit Singh Narula from Sikh religion while it had given a chance to Surinder to appear before them by June 30.

All of them were held guilty for altering the traditional ceremony held by Sikh Sangat of Virginia in the US on May 15.When the news of alteration in prescribed hymns emerged, representatives of over 30 gurdwaras and Sikh organizations across the East Coast of the US, gathered at the Singh Sabha Gurdwara in Fairfax and gave a call for the bo... News Source: Amritsar Wed,29 Jun 2016 Summary: Amritsar: Panj Pyaras (five beloved ones) of Gurdwara Sahib, Washington DC in the US pronounced atonement upon Surinder Singh, granthi (reader of scriptures) of the gurdwara, for participating in the Amrit Sanchar (Sikh initiation ceremony) in which recitation of prescribed hymns was changed.

"When contacted, jathedar of Akal Takht Giani Gurbachan Singh said the Akal Takht secretariat had neither received any information about arrival of Surinder by June 30 or pronouncement of atonement by Panj Pyaras in Washington.Asked whether Panj Pyaras could pronounce atonement pending directions of Akal Takht, he said, "Let the whole information reach our secretariat then we will deliberate on it." We are aware that Sikh sentiments were hurt due to this violation and we want everyone to know that corrective measures have been taken according to Sikh Maryada.

He then sought forgiveness." The move has come at a time when the jathedar of Akal Takht Giani Gurbachan Singh had directed the granthi to appear before the top Sikh clergy at Akal Takht by June 30 and explain his actions.Mukh sewadar (chief worker) of the Washington DC gurdwara, Daljit Singh Sawhney, told TOI on Tuesday, "Surinder appeared before Panj Pyaras in the presence of Guru Granth Sahib and sangat (community) and humbly admitted to participating in an act, which was a major transgression against the Rehat Maryada of the Amrit ceremony. Amritsar: Panj Pyaras (five beloved ones) of Gurdwara Sahib, Washington DC in the US pronounced atonement upon Surinder Singh, granthi (reader of scriptures) of the gurdwara, for participating in the Amrit Sanchar (Sikh initiation ceremony) in which recitation of prescribed hymns was changed.

The move has come at a time when the jathedar of Akal Takht Giani Gurbachan Singh had directed the granthi to appear before the top Sikh clergy at Akal Takht by June 30 and explain his actions.Mukh sewadar (chief worker) of the Washington DC gurdwara, Daljit Singh Sawhney, told TOI on Tuesday, "Surinder appeared before Panj Pyaras in the presence of Guru Granth Sahib and sangat (community) and humbly admitted to participating in an act, which was a major transgression against the Rehat Maryada of the Amrit ceremony.

He then sought forgiveness." He said Surinder also promised that in future he would never do anything against the norms and traditions of Sikhism.He said that after deliberations, one of the Panj Pyaras, Raja Singh, announced the decision in front of the gathered community members that Surinder Singh had to recite Sukhmani Sahib for 11 Sundays and perform 'langar sewa' for 11 Sundays and at the end of the community service, he must donate $21 and have an 'ardas' performed for his final forgiveness.On June 4, the Sikh clergy here, through a hukmnama (edict), had excommunicated Kuldeep Singh, Gurdeep Singh, Amarjit Singh, Rajinder Singh and Amarjit Singh Narula from Sikh religion while it had given a chance to Surinder to appear before them by June 30.

All of them were held guilty for altering the traditional ceremony held by Sikh Sangat of Virginia in the US on May 15.When the news of alteration in prescribed hymns emerged, representatives of over 30 gurdwaras and Sikh organizations across the East Coast of the US, gathered at the Singh Sabha Gurdwara in Fairfax and gave a call for the boycott of Kuldeep Singh, the head of Sikh Sangat of Virginia.Sawhney said, "A report of these deliberations will be sent to all the various Panthic entities and organizations in India and abroad to make sure that the community is informed all over the world. We are aware that Sikh sentiments were hurt due to this violation and we want everyone to know that corrective measures have been taken according to Sikh Maryada."When contacted, jathedar of Akal Takht Giani Gurbachan Singh said the Akal Takht secretariat had neither received any information about arrival of Surinder by June 30 or pronouncement of atonement by Panj Pyaras in Washington.Asked whether Panj Pyaras could pronounce atonement pending directions of Akal Takht, he said, "Let the whole information reach our secretariat then we will deliberate on it.".

. Source: Sikh Religion – Gurudwara Library Gurdwara: A Place Of Worship Any place where the Guru Granth Sahib is installed and treated with due respect can be referred to as a Gurdwara. During the times of the early Gurus, Sikh places of worship were referred to as dharamsalas. They were a place where Sikhs could gather to hear the Guru speak or sing hymns in the praise of Waheguru. As the Sikh population continued to grow, Guru Hargobind, the sixth Sikh guru, introduced the word ‘gurdwara’. The first gurdwara was built in Kartarpur, on the banks of Ravi River in the Punjab region by the first Sikh guru, Guru Nanak Dev Ji in the year 1521. The etymology of the term ‘Gurdwara’ is from the words ‘gur (a reference to the Sikh Gurus) and ‘dwara (gateway in Gurmukhi), together meaning ‘the gateway through which the guru could be reached’.Thereafter, all Sikh places of worship came to be known as gurdwaras.

In Gurdwara, the Guru is not a person but the book of Sikh scriptures called the Guru Granth Sahib (Holy Book). It is the presence of the Guru Granth Sahib that gives the Gurdwara its religious status, so any building containing the Holy Book is a Gurdwara. The purpose of a Gurdwara It’s a place to learn spiritual wisdom It’s a place for religious ceremonies It’s a place where children learn the Sikh faith, ethics, customs traditions and texts A Gurdwara is also a community centre, and offers food, shelter, and companionship to those who need it. Gurdwaras are managed by a committee of their community. Inside the Gurdwara There are no idols, statues, or religious pictures in a Gurdwara, because Sikhs worship only God, and they regard God as having no physical form. Nor are there candles, incense, or bells, or any other ritualistic devices. The focus of attention, and the only object of reverence in the main hall (or Darbar Sahib) is the book of Sikh scripture, the Guru Granth Sahib, which is treated with the respect that would be given to a human Guru.

The Guru Granth Sahib is kept in a room of its own during the night and carried in procession to the main hall at the start of the day’s worship. The book is placed on a raised platform (Takht or Manji Sahib, meaning “throne”) under a canopy (Chanani or Palki), and covered with an expensive cloth when not being read. During a service a person with a whisk or fan called a Chaur waves it over the Guru Granth Sahib. Although Sikhs show reverence to the Guru Granth Sahib, their reverence is to its spiritual content (shabad) not the book itself. The book is just the visible manifestation of the shabad. The four doors There are four doors into a Gurdwara, known as the Door of Peace, the Door of Livelihood, the Door of Learning and the Door of Grace. These doors are a symbol that people from all four points of the compass are welcome, and that members of all four castes are equally welcome. There’s always a light on in a Gurdwara, to show that the Guru’s Light is always visible and is accessible to everyone at any time. Flying the flag Gurdwaras fly the Sikh flag outside.

The flag is orange/yellow and has the Sikh emblem in the middle. Visiting a Gurdwara In India many Sikhs visit a Gurdwara before work. In Britain 39% of Sikhs go once a week, and while Sikhs do not regard any particular day of the week as a holy day, they usually go to a Gurdwara on Sundays as that fits the UK pattern of work. Most Sikhs go to the Gurdwara on Gurpurbs, the festivals honouring the Gurus. Anyone, of any faith, can visit a Gurdwara and will be made welcome. Before going into a Gurdwara All visitors to the Gurdwara should remove remove their shoes and cover their heads before entering the main hall. It is forbidden to smoke or take tobacco on to the premises and visitors cannot enter the Gurdwara while under the influence of alcohol or drugs. On entering a Gurdwara Sikhs will bow to the Guru Granth Sahib as the first thing they do, touching the floor with their forehead. This not only shows their respect but also indicates that they submit themselves to the truths contained in the book.

People also place an offering of food or money in front of the Guru Granth Sahib. This is used to run the Gurdwara and the free food kitchen (Langar). The offering is not charity but a sharing of God’s gifts. If a person has no money or food to offer they may offer flowers, or just some words of sincere thanks. After bowing to the Guru Granth Sahib a Sikh will greet the congregation in a low, quiet voice with the words: Waheguru ii ka Khalsa, Sikh Glossary of Gurmat terms – Amrit Gurbani Akal eternal Akal Purakh “The Being Beyond Time”, a name for God Akal Takht “Eternal Throne”, the seat of temporal authority in the holy city of Amritsar. The building, which is located in the Golden Temple complex, was severely damaged in the Indian army attack in 1984. Amrit Nectar Water mixed with sugar and stirred with a sword while prayers are being said. It is used to initiate new members into the Khalsa. Amritsar “Pool of Nectar” – the holy city of the Sikhs, where the Golden Temple is located.

Anandpur Sahib the town in Punjab where the Khalsa was founded. B Baptism a misleading term borrowed from Christianity which is sometimes used to describe initiation into the Khalsa. Bole So Nihaal Sat Sri Akal a spiritually uplifting cry and response often heard at Sikh gatherings. Literally translated, it means, “He will be spiritually uplifted who says – God’s truth is eternal.” C Chief Jathedar the highest-ranking decision-maker at the Akal Takhat, whose religious rulings are seen as binding for Sikhs worldwide. E Ek Onkaar “There is only one God and Creator” – first line of Guru Nanak’s Mool Mantra which is recited by every Khalsa Sikh each morning and has been called the creed of the Sikhs. G Gtka the Sikh martial arts form Golden Temple holiest shrine of the Sikhs, located in Amritsar. Sikhs call it the Harimandir Sahib. Gora Sikhs white converts to the Sikh faith Granth short for Guru Granth Sahib Ji Granthi the keeper and the reader of the Sikh scripture. The Granthi, who may be of either gender, performs the reading of the Guru Granth Sahib at religious occasions.

The Granthi also performs the morning rites (prakash of Guru Granth Sahib), reading the paath and sukhasan. Gurudwara a Sikh place of worship Gurbani hymn Gurmukhi the script used to write Punjabi Guru a spiritual teacher. The Sikhs had 10 living Gurus, the last of whom, Guru Gobind Singh Ji, transferred the Guruship to the holy scriptures and the community. The scriptures are therefore also referred to as the Guru. Guru Arjan Dev Ji the fifth Guru of the Sikhs and their first martyr. It was on his martyrdom day in June 1984 that the Indian army attacked the Golden Temple. Guru Granth Sahib Ji the Sikh Holy Scriptures, which contain poetry by the Sikh Gurus as well as Hindus and Muslims. Guru Gobind Singh Ji the 10th and last living Guru of the Sikhs who founded the Khalsa in 1699. An eminent linguist, poet and scholar, he decreed that there should be no further living gurus after him. He died in 1708.

Guru Hargobind Sahib Ji the 6th Guru of the Sikhs. Following the martyrdom of his father, Guru Arjan Dev Ji, he was the first Guru to maintain a standing army and symbolically wear two swords, representing spiritual and temporal power. Guru Har Krishan Ji the 8th Guru of the Sikhs, who was only 5 years old when he became Guru in 1661 and died three years later. Guru Nanak Dev Ji the founder of the Sikh faith. Born in 1469, he began his mission by proclaiming that there is “neither Hindu nor Muslim,” meaning that God is not interested in outward religious distinctions. He preached against caste and advocated the equality of women. Guru Teg Bahadur Ji the 9th Guru of the Sikhs, who was killed by the Mugal rulers in 1675 for defending Hindus facing forcible conversion to Islam. H Harimandir Sahib – holiest shrine of the Sikhs, located in Amritsar. Sikhs also call it the Golden Temple. J Japji Sahib a prayer by Guru Nanak Dev Ji which marks the beginning of each day for every Khalsa Sikh.

Jatt land-owning farmer, one of Punjab’s occupational caste groups. K 5 Ks ( Panj Kakaar ) are five religious symbols worn by every Khalsa Sikh. These symbols all begin with the letter K. (Kaccha, Kanga, Kara, Kesh, Kirpan) Kaccha is a short baggy undergarment. A practical item of clothing, it also signifies sexual restraint. Kanga, a comb is used to keep the uncut hair tidy, but also symbolizes disciplined living. Kara a steel bangle protected the wrist in battle symbolizes God’s strength and infinity. It is usually worn on the right hand, the hand of action, as a reminder of the Khalsa commitment. Kesh, uncut hair signifies acceptance of the natural form God gave the wearer, but also makes Sikhs (particularly men, who would cover it with a turban) stand out in a crowd. Kirpan is a short sword. This symbol highlights the fact that Khalsa Sikhs should be prepared to defend the oppressed. Kaur Princess the name taken by women initiated into the Khalsa. Khalistan “Land of the Pure”, the independent Sikh homeland Sikh separatists are/were aiming to create in Punjab.

Khalsa “the Pure”. The core community of committed, initiated men and women within the wider Sikh faith. Khalsa Sikhs wear the 5Ks as an outward sign of their commitment and follow a code of conduct which amongst other things bans smoking and requires daily meditation on certain prayers. The Khalsa was founded by Guru Gobind Singh Ji in 1699 and has greatly influenced Sikh identity and ethics. Khanda (two-edged sword) Khalsa symbol often seen on Sikh Gurudwaras, with a vertical two-edged sword, two kirpans on each side and a quoit surrounding it. Khatri merchant, one of Punjab’s occupational caste groups L Langar the free community meal served at Sikh Gurudwara for all takers regardless of caste or creed. A potent symbol of the social equality taught by the Sikh Gurus. masands administrators used by the earlier Sikh Gurus. Many were corrupt, and Guru Gobind Singh Ji disbanded them after the foundation of the Khalsa. M Mool mantra A short verse written by Guru Nanak Dev Ji which contains essential teachings about the nature of God and has been referred to as the creed of the Sikhs.

It appears at the beginning of the Guru Granth Sahib. Ek onkar satnam karta purukh, nirbhau, nirvair, akal murat, ajuni, saibhung, Gurprasad. It can be paraphrased, but is believed to be beyond translation. “One true and universal creator, all powerful, without fear and without hatred. God is eternal and infinite. Self existent and known only by grace.” N Namdhari Sikhs A reform group which developed in the 19th century. As Namdharis have a living Guru, many mainstream Sikhs do not accept them as Sikhs. Nam simran the devotional practice of meditating on the Divine Name; being conscious of, and attentive to, God. Nihangs Sikh warriors who are often heavily armed and wear elaborate turbans. They see themselves in the tradition of Guru Gobind Singh’s Khalsa army. Many lead a semi-nomadic lifestyle. O Operation Blue Star the Indian army attack on the Golden Temple in Amritsar in June 1984. P Panj Piare “Five Beloved Ones”, originally the five men who volunteered to give their lives when the Khalsa was founded.

Nowadays, five people symbolizing the panj piare officiate at Khalsa initiation ceremonies and on other occasions, such as Vaisakhi celebrations. Panth the Sikh community as a whole. Guru Gobind Singh Ji passed on the guruship to the holy scriptures and the Khalsa Panth, meaning all Khalsa Sikhs. Punjab region in South Asia which today straddles India and Pakistan. Birthplace of the Sikh faith. Punjabi – Punjabi language is the mother tongue of Sikh religion. R Raag a musical form used in Sikh worship Rahit Nama the Khalsa code of conduct Saint Soldiers With the foundation of the Khalsa, Guru Gobind Singh instructed all initiates to be saint soldiers – devoutly following the teachings of the 10 Gurus while being prepared to take up arms for the oppressed as a last resort. S Sat Nam “Your Name is Truth”, an expression which is part of Guru Nanak’s Mul mantra and often appears in Sikh chants. Sat Sri Akal Sewa community service Shabad hymn Shiromani Gurdwara Parbandhak Committee abb. SGPC.

A powerful religious committee in Amritsar which administers the historic gurdwaras in Punjab and appoints the chief jathedar. It also propagates the Sikh faith. Sikh a learner or seeker; has come to denote a follower of the Sikh faith, who believes in the 10 Gurus and the Guru Granth Sahib and follows no other religion. Singh – Lion. The surname all male initiates into the Khalsa are encouraged to take. T Tera the number 13 in Punjabi. Sounds like “I am yours”, which induced Guru Nanak Dev Ji to drop into meditation over his accountancy. Turban not one of the 5Ks, but an additional symbol worn by male initiates into the Khalsa as well as many non-initiated male Sikhs who grow their hair long in the Khalsa tradition. V Vaisakhi the Spring harvest festival in Punjab. The Khalsa was founded on Vaisakhi day 1699. Today Vaisakhi is the time of year when Sikhs remember the foundation of the Khalsa with services at their gurudwaras and, in some places, colourful processions. W

Question: A ‘Granthi’ is the keeper and reader of the scriptures in which religion?
Answer: Sikhism