GURDWARA PROTOCOL
(A) GURDWARA
Question 1:
Why do we have to take off our shoes when we go
into Baba ji’s room or Gurdwara when Christians don’t, even though they too
have their holy Bible placed in their church?
For us, the Guru Granth
Sahib is the living spirit of the Gurus, not just a compilation
of religious discourses, as the Bible is. The Bible is handled like a book
by the Christians, but we respect the Guru Granth Sahib as the living
spiritual Guru. Hence we offer all our respect and regard by taking off our
shoes and humbly sitting cross legged in a Gurdwara.In Eastern culture,
taking off shoes and covering one’s head whenever you present yourself to
some holy personality is considered a way of respecting the person. We
greet our friends with folded hands and a slight bow to express our respect
for a senior person.In the Middle East, the Muslims too take off their
shoes and cover their heads when theygo to the mosque for their prayers.
They do not walk with their shoes on even near graves to respect the people
buried there.In the Gurdwara we take off our shoes, not only to show
respect to the Guru, but also because we have to sit on the floor. We can
sit more comfortably without shoes than with the shoes on. In that posture
one can listen to the Kirtan attentively.
Question 2:
Why do we keep a money box before the Guru Granth Sahib? Is God greedy? Where does that money go?
(a) Is God greedy?
A Sikh makes his offerings
(money, groceries, etc.) before the Guru to express histhanks for His
favors. We do not give donations or charity to God or the Guru. It is a
way ofexpressing our love and regards for Him. One example will explain
it.A professor takes great interest in his student. He loves him and helps
him in his studies.The student obtains a degree and finds a good job. He
brings a jpgt of sweets to his teacher tosay, My teacher, thank you for
all you did to help me through my education. It has enabled me toget a
nice job. The student is not giving a charity or a donation to his teacher
by offering him thesweets but expressing his love and respect to him
through it.In the same way, a Sikh goes to the Gurdwara for expressing his
thanks to God and to the Guru for the favors he is enjoying as a human
being. Sikhs consider this life as a jpgt of God for singing His praises.
We are not born sinners as some Christians think it to be.Further, when we
give money for social cause, it again is not a charity or donation
according to Sikh philosophy. This is sharing of earnings with others. A
father brings some candy bars and gives them to one of his children. The
child shares these with all his brothers and sisters. He is not donating
or giving charity to his sisters or brothers by sharing the jpgts given by
their father. Similarly God is our Father. All things have been created by
Him for His children who are supposed to share His jpgts among themselves.
This act of sharing is our responsibility. By doing so we are not obliging
anyone but doing our duty assigned to us by our Father, God.God is the
creator of everything. He owns everything in this universe. God does not
need “our” money. If a child offers a glass of juice to his father or
mother, he is not giving it as a “charity” to them. Since everything in
the house belongs to his parents, his act only shows his correct behavior.
Actually, by this the parents educate their children to share the things
in the house with their children to share the things in the house with
their relatives and friends, as a matter of good conduct and responsible
behavior. God being the Owner of everything in this world, and the Giver
of everything in this world, and the Giver of everything to us, the
question of His being greedy does not arise.
(b)
Where does the money go?
Every religious organization/center is run by
the contributions of the believers of thatfaith. Money is needed for
maintenance of the buildings and for running the organization.
Such expenses are met out of the offerings made by the visitors to the
Gurdwara. Money is also spent for funding the projects to educate the
members and their children about the faith.
Question 3:
Why
do men and women sit separately? Why is the stage always on the right side
(the side of the men)? Why do we sit on the
floor? It is hard for the people with back pains. In the Gurdwara,why is
it bad for a person to sit against the wall? (a) Sitting Separately
(i) Good social behavior
and manners demand that one should not be sitting very close or physically
touching others’ spouses. It is very difficult for anyone to avoid rubbing
his shoulders with a person sitting close to him/her in the Sangat. In case
men and women sit together mixed up in Sangat, it becomes very difficult
for them to concentrate on hymns. One has to be always cautious to avoid
physical touch with a person of the other gender and hence cannot pay full
attention to the Kirtan. Even in advertent touching or rubbing of shoulders
can cause a case of mis demeanor and this can lead to serious trouble. It
is, therefore, considered desirable for men and women to sit separately in
one’s own group.
(ii) No side can be reserved for men or women. It all
depends upon convenience andsituation. If the women are expected to be in
large numbers, they sit on the side which canaccommodate more persons. If
there is a spill over from one side, and there is a space on theother
side, men/women shift to that side.In the Gurdwaras men and women usually
sit on the side where they sat on the first dayjust as a matter of
understanding. Even in the house, family members get used to their
chairsaround the dining table. Though no chair is reserved for anyone, as
a matter of daily routine,each member usually sits on his/her regular
chair.
(iii) The stage has no fixed place either on the right or left side
of the Guru Granth Sahib.It all depends on convenience for deciding the
side for the Kirtan stage. Different Gurdwarashave their stages on
different sides. The most common practice is that the Ragis sit on one
sidewith the males sitting on the other side and the females sitting
behind the Ragis on the sameside. Sometimes, the stage is arranged in the
same line as the Guru Granth Sahib, so that thewhole Sangat faces the
Ragis, men sitting on the side of the Ragis. The stage may or may not
beraised above the floor. In case of big gatherings, the stage is usually
raised so that the peoplesitting away from the stage can have a direct
look on the Ragis doing the Kirtan.
(b) Sitting on
the floor Sitting on the floor is an expression of humility before the
Guru. Furthermore, it alsomakes people feel equal and allows each person
to choose a place suitable for him/her. While sitting on the floor, one can
enjoy Kirtan with greater concentration than while sitting in chairs oron
benches. It needs only a little training to be able to sit comfortably on
the floor without beingtired. A common problem with sitting on the floor
is caused by skintight pants, which are notsupposed to be worn in a
Gurdwara, anyway.If a person has a medical problem and cannot sit without
support for his back, there is noobjection for his/her sitting by the wall
of the Gurdwara. However, in practice it has been foundthat most of the
people want to sit there for the sake of comfort and convenience, which
needs tobe discouraged. It is, therefore, suggested, that the people
having a medical problem may beprovided with a speaker in a separate room
other than the Sangat hall. They may sit there withsome support to
overcome their medical handicap. In the Gurdwara we are supposed to
beattentive and responsive as a student is supposed to be in his classroom
while his teacher isteaching.
Question 4:
Why do we have to
do Ardas? (At the end of the function, just read Gurbani in the holy
book). Why do we stand up for performing
Ardas?
(a) A formal Sikh function, whether at home or in a Gurdwara,
is complete only when,after singing His virtues, we pray (do Ardas) to God
to bless us with those virtues. Ardas makes our mind feel humble and become
receptive. In that state of mind, we make a promise to followthe right
path and give up our ego, lust, anger, etc. That is the way to achieve
peace. Hence, theArdas is essential to serve the complete purpose of going
to the Gurdwara.Ardas is followed by the reading of a passage from the
Guru Granth Sahib which is regarded as the order of the day for the Sikhs.
It is usually explained in simple words to the audience for their benefit.
(b) When any public service takes the oath of office he stands up and
raises his righthand. Whenever we request something, we do so while
standing before the authority. Hence, wesay Ardas while standing with
folded hands.Informal Ardas can be said in any position, sitting, lying,
driving, working, etc. When a Sikh opens the door of his car, he thinks of
God and requests His blessings. The mere one word‘Waheguru’ uttered by him
at that time is complete Ardas. A person may pray and seek Hisblessings as
many times as he can during the day by thinking of the Almighty without
standing orfolding his/her hands. On formal occasions and for
congregational prayers,the Ardas is always said standing and with folded
hands keeping the mind tuned to the blessing of God.
Question 5:
Why isn't there a women Granthi?
A man or a
woman can perform the services of a Granthi in a Gurdwara. There is
nogender bar or any kind of discrimination against any person for becoming
a Granthi. Sometimes,we do see a woman sitting in the service of the Holy
Guru Granth Sahib during the Diwan time.Being a Granthi is a very hard and
demanding job. It is very difficult for a woman,particularly if she has
children, to serve a full time Granthi. This is a responsibility
whichsometimes requires working during odd hours. During a function, at
the house of a Sikh, aGranthi is required to go early in the morning to
arrange for the function and travel alone back tothe Gurdwara. Because of
the nature of the duty, it is performed jointly by the husband and
thewife. They share this responsibility depending upon the nature and time
of the duty.
Question 6:
Why insist on suits for girls (no
naked legs), when boys are allowed to wear shorts in the Gurdwara?
Good
manners demand covering of legs by all people, men or women, boys or
girls,Sikhs or non Sikhs visiting a Gurdwara. The reason for giving
relaxation to the boys in some cases is again a question of culture. In the
East (with particular reference to the Punjab) girls always wear Salwar
(not even a skirt) when they reach their teens. Girls when in
primary schools are permitted to wear skirts. However, with the passage of
time, this is changing.Think of the veil. A Western girl is proud to wear
it during her wedding. Why doesn't the male wear it at the time of his
maffiage? These are only cultural differences. Incidentally, do younote
that the youth, both boys and girls, go to a church for their wedding well
dressed and with their legs covered? We Sikhs are expected to go to a
Gurdwara always in a formal and respectful dress.Whatever the modern trend
of wearing clothes, both boys and girls when in their teens,should attend
Gurdwara or formal functions in formal clothes with their legs
covered.This custom is not unique to Sikhs. In some ancient churches in
Europe, such as St.Paul’s Cathedral, visitors (both male and female) are
still required to cover their legs. If they have shorts, then they are made
to purchase temporary “plastic” pants to wear for entering the churches.
Question 7:
Why do we do matha tek (bow to touch the ground
with our forehead) to the holy Guru Granth Sahib? Is it not
idol worship?
Bowing before Guru Granth Sahib is not idol worship. The
answer has been discussed earlier. It is to make us feel humble and reduce
our ego, the cause of our all problems. Toexplain it further, culture
plays a very important role in the rituals of a religion. We can find
suchexamples all over the world. There are different methods of greeting
your friend in different cultures.
i) Folding hands in front of your chest
and bending head slightly
ii) Bending your body at the waist with your
head bending downwards and hands goingbackwards, as with the Japanese
iii)
Shaking right hands, the most common international custom
iv) Embracing
each other, particularly Panjabi women.
v) Exchange of kisses, as among the
people of the middle East. In India, bending down so as to touch the feet
of an elderly holy person, is an age oldcustom to express respects to
him/her. It is practiced even today as good manners. When thechildren in
the Punjab go to or come from their school, they bend to touch the feet of
theirparents, particularly their grandparents. In the same way children in
the West wish good night totheir parents before going to bed.
Respecting your parents by bending your parents by
bending before them is not human worship.It is a ritual to pay
respect. In the West, people take off their hats to respect a woman or a
senior person. Similarly, Sikhs, instead of taking off their hat (with a
turban they cannot do it, even if they wanted to do it just like their
Western friends), do math tek before the Guru to pay their respect and
regards. Bending before Guru Granth Sahib is to show one’s respect and
regards for the Guru; it is not idol worship.Philosophically, this means
that the person who bows before Guru Granth makes a promise to himself to
follow the path suggested by the Gurbani. It is something similar to
taking an oath to the constitution by raising a hand. In this case, we bow
the head instead of raising the hand. The act of bowing reminds a person of
his or her being a Sikh and a believer in the teachings of Gurbani. It
strengthens the faith in Gurbani which is essential to help us to walk
onthe path of the Guru.
Question 8:
Why do we do Chaur on
the Guru Granth Sahib? Why do we put the Granth Sahib on a bed? Why the
Chanani or canopy?
This is to express our regards and our respect for
the Holy Scripture, the True King. The king commanded the greatest power,
hence also the maximum respect and honor, in the olden days. Guru Nanak
said that the true kings are those who love God and help others to do
that. They are the rulers of the hearts of the people. The political kings
are temporary kings and their authority ends with their death. The Gurus
are the true kings; they teach Truth and rule ourhearts. The Guru Granth
Sahib is the embodiment of the spirit of all the Sikh Gurus and many other
holy men whose hymns are included in it. We respect them as the true
kings.The king sat on throne under a canopy. He used to have a fan like
structure to be waved over his head as a symbol of his royalty. The Guru
Granth Sahib, being the true emperor, is provided all these regal
para phernalia in the Gurdwara. We install the scripture on a throne
(called Manji Sahib) with pillows around for supporting it. A canopy
(Chanani) is provided above the scripture in the same way as it was put
over the head of a king while he attended his court. During the session
(Diwan), a person, with Chaur in his hand, is always in attendance on the
scripture installed respectfully in the hall. For maintaining due regards
and respect, we carry this holy scripture to another room when the hall is
to be cleaned or when the session is over for the day. Before we bring the
Guru Granth Sahib in the hall, we set everything in the hall properly.
This is the court of the Guru. You will understand the whole ceremony
better if you bring into mind the scene of the courtroom where everything
is set and made ready before a judge enters his court. The Guru Granth
Sahib is the Emperor or Emperors, hence all these ceremonial decorations.
Question 9:
What is the difference between getting a name
picked by the Guru Granth Sahib and by your parents? Are there any
advantages in either way?
The name is always picked by the parents
whether in the Gurdwara or in the home. In the Gurdwara, when the function
is over, a hymn is read from the Guru Granth Sahib. The first letter of
the first word of the hymn is used as the first letter of the name to be
chosen. The parents discuss it with their friends and the name they
decide, is announced by the Granthi Sahib. This name is agreed to by the
whole Sangat with a Bole So Nihal Jaikara.The real advantage is that it
builds our faith in the Guru Granth Sahib. It is good to startand live our
lives with that faith. The name giving ceremony in the Gurdwara also makes
thename known to all the people in the community.
Question 10:
why do we give out ‘Parshad’? I feel guilty when
I don't take it, but I don't like itbecause of its sugar and oily
content.
It is a custom all over the world to offer something good to
a person who is dear to you.We visit the Gurdwara to pay respect to our
Guru and listen to the praises of the Lord, God. TheGuru loves us and on
his behalf we are given a jpgt, the Parshad. It is very tasty, easily
eaten,without any need of any drink to swallow it. It is prepared with
equal quantities of wheat flour,sugar, and ghee (butter). If carefully
prepared, it has no problem in its distribution or eating. InIndia, it is
considered the best food and its name is used as a proverb to describe
something extremely tasty and very easy to be swallowed. One needs to
develop a taste for it to like it and enjoy it. Many children in the west
do enjoy it and want to get a second serving of the Parshad.Of course, one
can request a smaller serving if he/she so wants.It is only when it is not
well prepared that it gets sticky or is oily. Once in a while, omissions
do take place in its preparation. We should value the spirit behind it and
ignore the omissions. We do take bitter and distasteful medicine because
we know it is good for our health. Similarly taking Parshad is a part of
our faith. We do it to reinforce our faith in Gurmat.
Question 11:
Why do we put kirpan in Karah Parshad?Why do we serve Parshad to Panj Pyaras
first when all
are equal? Why is a small pot of Parshad kept under the Guru Granth
Sahib? Kirpan in Parshad
Putting a kirpan
into Karah Parshad means that it has been accepted and sanctified by the
Guru for distribution in the Sangat. During the Guru period, when
offerings were presented to the Guru, he received them personally by
touching them with his hand. During the later days, the Guru is said to
have used a kirpan or an arrow to accept the offerings. The same practice
was adopted by the Sikhs to accept and sanctify Karah Parshad.
Parshad distribution:
Parshad is distributed
equally to all without discrimination. For distribution, one has to begin
with someone sitting in the Sangat. All people cannot be given Parshad
simultaneously. According to the protocol in the Gurdwara, the number one
person is the Guru and the number two person is his minister, the Granthi
Sahib who sits in the service of the Guru Granth Sahib during the
function. Accordingly, the Panj Pyaras, who represent the Guru, are given
Parshad first. Then it is given to the Granthi Sahib (Not to the Guru
Granth Sahib). As he attends the Granth Sahib, he cannot take Parshad in
this hands. It is placed near him in a bowl. Later on,Parshad is given to
all the Sangat. ;
(B) LANGAR
Question 12:
Does Langar always have to be Indian foods?
No. All foods are acceptable. Chapati, bread, pizza, sandwiches,
doughnuts, corn flakes, potato chips, vegetables, pulses, etc., can be
served in Langar. However, no meat is allowed to
be served in Langar.
Only
vegetarian foods of any kind acceptable to the people can be served in the
Langar.Use of meat is prohibited because every religion has its own method
of sanctifying it or not eating it at all. Muslims prepare Halal meat;
Jews prepare Kosher. Muslims don't eat pork at all and Hindus don't eat
beef. Similarly, Christians and Jews are also prohibited from
eating certain kinds of meat on certain days. Jews are forbidden to eat
pork. Roman Catholics eat only fish on Fridays and during lent. Sikhs are
not allowed to eat Halal. Some people do not eat meat at all. They are
strict vegetarians all the time.Langar is meant for people of all
religions and all beliefs. A particular kind of meat or a particular method
of preparation will suit only a limited number of people and not all of
the Sangat. Most of the people in the Sangat, therefore, will not be able
to eat Langar if meat is served there. To welcome all people on all the
days, only vegetarian Langar is permitted. Meat is totally prohibited from
being cooked or served in the Langar. Eggs and fish are also considered
a kind of meat and hence, are not allowed in Langar.There is one more
condition for a Langar to be served to the Sangat. All people have tobe
served without any discrimination and without any obligation to anyone.
All are entitled to equal distribution. Special foods cannot be reserved
for influential people in the Sangat or in the organization.
Question 13:
Those who serve Langar bend constantly. It is
hard to do that. They step on things, spilling food on the floor. Wouldn't
it be easier to sit at tables?
Food can be served while sitting on the
floor or at tables and chairs. There is no restriction how the Sangat sits
to eat food. The principle involved is equality for all. If everyone
cannot be provided with chairs and tables, let all enjoy together sitting
on the ground. Traditionally, Sikhs have been sitting on the floor to eat
Langar. This has been popular because it helps in serving a large number
of people quickly and the people sitting feel humble before the Guru. The
feeling of being higher than others is removed be this method. Hence, this
method is prevalent even today in the West where Sikhs can provide chairs
to all the people but still choose to sit on the floor.Serving Langar to
the Pangat sitting on the floor looks hard only because we are not
accustomed to doing that. If we go to Amritsar or Anandpur Sahib, we will
see thousands of people being served Langar while sitting on the floor. We
too have to learn the technique and get used to it. It gives a greater
feeling of unity and equality while sitting together like that and eating
Langar. In some Gurdwaras in the West, they have introduced chairs and
tables for eating Langar. We cannot say that this is a wrong method.
However, it is not a restaurant where eating food is the objective and
chairs are needed to sit on. Partaking of Langer is a part of our
religious practice of sharing food with the members. Sitting on the floor
has its own charm and pleasure; it sends the proper message to visitors of
being humble in the presence of the Guru.
Question 14:
When Sikhs are allowed to eat meat, why is it not served in Langar? Is it
because we “feed” Langar to the Guru Granth Sahib.Are Sikhs supposed to be
vegetarian or not? Is it mentioned anywhere in the Guru Granth Sahib? Why do some Sikhs kill animals
to eat them? Animals are things who deserve to live like us.
(i)
The question has already been answered above. Books have been written on
the controversy of whether Sikhs should eat meat or not. The following will
help the reader to makehis choice.According to the Sikh Rehat, published
by the Shiromani Committee, Amritsar, a Sikh is not allowed to eat Kutha
(Halal meat prepared by Muslim religious rites). About other kinds of meat,
the Rehat booklet is silent. The silence is taken to mean that eating meat
other than Halal is not prohibited.Gurbani tells us that the claim of
vegetarians to be superior or holier persons than non vegetarians does not
stand the test of logic. A vegetarian eats grains and all grains have
life. The grains grow to multiply their species like other living beings.
We drink water which is the cause of all life on this earth and contains
many living organisms. Drinking of water has to be given up by those who
claims that they are perfect vegetarians. People consume milk which is not
a vegetarian product; it comes from animals. Therefore, such persons
cannot claim to be strictly vegetarian. The futility of arguing over this
issue is mentioned in Gurbani in the following words:
Only a fool argues whether to eat meat or not. Who
can define what is meat and what is not meat? Who knows where the sin
lies, being a vegetarian or a non vegetarian? ((Guru Granth Sahib) Page
1289)
(ii) Sikhs do not “feed” Langar to the Guru Granth Sahib
as is assumed when Langar is brought in a plate and placed in front of the
Guru Granth Sahib before Ardas. Bringing Langar in front of the Guru
Granth Sahib and touching it with the kirpan is not approved by the Gurmat
Rehat. Brahmans offer food to their gods before they eat it themselves.
‘Feeding’ Langar to the Guru Granth Sahib before distributing it to the
Sangat is a copy of the Brahmanical ritual. it needs to be given up by
those who happen to practice it out of ignorance.