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The Granthi ... Priest, Rabbi or Minister?

by I.J. SINGH

 

 

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. Nw 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.]

ijsingh99@gmail.com

September 19, 2011

Conversation about this article

1: Gurbir Singh (New York, U.S.A.), September 19, 2011, 10:06 AM.

Another extremely thought-provoking piece from Dr. I.J.Singh. Your writings do stir up the mind and I hope it reaches the ears of management committess of our gurdwaras. Please keep the ink flowing.

2: H.S. Vachoa (U.S.A.), September 19, 2011, 11:15 AM.

I really enjoyed reading this article. The granthis are educated about the life in 17th century but their solutions are just limited to that also. We can't use weapons of the 17th century to 'fight' in the 21st. The granthis are basically uneducated about the challenges of the 21st century - and for the most part the 21st century and its lifestyle seems to be taboo with many of them. This trickles down to the people who have been raised in Punjab also as some even eulogize a 17th century lifestyle for Sikhs. The lack of education and knowledge about the world and the rest of humanity has completely left some incapable of grappling with current issues.

3: Baldev Singh (Bradford, United Kingdom), September 19, 2011, 11:20 AM.

Granthis are a mechanical aspect of Sikhism and are there to do a 'job' most secular Punjabis find boring. Imported granthis from South Asia are the norm because they can earn in one day abroad what they usually earn in a month or two at home. Do they practice what they preach? No! The money they earn is "for the daughters' marriage" and the curse of dowry. In many cases, it is for a lavish and even decadent and unSikh lifestyle here and back home! What we need are gurdwaras where genuine gursikhs look after the institution, possibly on a shift basis of 2-4 hours etc. We must send out the message to these 'jetset' granthis that seva, langar and simran are vocational pursuits, not professional ones.

4: A.J. Singh (San Francisco, California, U.S.A.), September 19, 2011, 2:13 PM.

A few days ago we had the opportunity to visit Redding, California, and took out some time to visit the gurdwara there, nestled on the foothills of Mount Shasta. Bhai Harnek Singh ji, the granthi and raagi stationed at the gurdwara, informed us of his YouTube channel http://www.youtube.com/user/HARNEK01. This is certainly in keeping with the times for our modern day lifestyles that allows the granthis and raagis to reach out to a larger audience, not only within their small community, but throughout the world. Such practices ought to be promoted by every gurdwara and we should encourage the raagis and granthis to adopt modern communication means.

5: Dr. Pargat Singh (Nottingham, United Kingdom), September 19, 2011, 6:35 PM.

Just to balance the discussion, I will say a few words in favour of the granthis. Typically, they have left behind their homes and families to work in a foreign land. The job description may include everything from performing kirtan, paatth, seva in the langar, cleaning, music and Gurmukhi classes, and so on. Pay is not great. Do we have any young people in our Western communities aspiring to this role? Granthis can feel isolated and indebted to their management committees, body and soul, so much so that they may feel very uncomfortable about preaching anything remotely controversial ... for example, keeping the kesh unshorn, for fear of offending anyone. Sounds like a tough situation to me.

6: I.J. Singh (New York, U.S.A.), September 19, 2011, 7:35 PM.

Given the ground realities now, sometimes I think we should continue with the kind of granthi that we now have since a segment of the Sikh community - largely India-born and -raised Sikh immigrants - wants one whose primary language is Punjabi and who is rooted in Punjabi culture. But then we also need, in addition, perhaps an assistant granthi who is steeped in Sikhi but has command of English and knowledge of contemporary western society and who can speak for us as an extramural granthi to the larger society. If such a model could be devised perhaps some young people would apply. In fact, someone like me who is now a gray beard could and would love to apply, and surely there must be many more.

7: Baldev Singh (Bradford, United Kingdom), September 19, 2011, 7:39 PM.

As someone lucky enough to travel to any gurdwara on earth and visiting Darbar Sahib dozens of times a year, I find that it is impossible to have any conversation with granthis or raagis in any gurdwara without money or emigration being the main topic of interest. 'Leaving their families back home' is hardly any burden when they can do anything they want abroad, including anything a normal human being would! ... and the arrogance when they get here?

8: E. Resly (Somerville, MA, U.S.A.), September 19, 2011, 7:42 PM.

This feels like a really important issue, especially if Sikhism is to flourish in the diaspora. The challenge, it seems to me, is to strike a faithful balance between preserving the authority of the community and promoting the mission of the community. The former augurs against hierarchical religious leadership out of principle, the latter augurs for hierarchical religious leadership out of practice. As a Unitarian Universalist preparing for ministerial leadership, I am inclined to lift up the "congregational polity" of our religious communities. In effect, this model of governance empowers the autonomous faith community to elect, ordain and dismiss its religious leaders as democratically decided. The minister leads the congregation, but derives this leadership authority from the congregation. Having spent a considerable amount of time in Sikh communities (in particular, the blessed Sikh Sangat Society in Somerville), I recognize the real and important religio-cultural differences between Unitarian Universalism and Sikhism. Nevertheless, I pray diasporic Sikh communities might find something of value in my tradition, as I can personally attest to how much the Sikh tradition has to offer Unitarian Universalists.

9: Prabhjot Singh (New York, City, U.S.A.), September 19, 2011, 9:01 PM.

If the functions of a granthi include being able to give katha, perform kirtan and guide a satsangat through the functions and operations of a gurdwara, then there are many more granthis amongst us than we think. Most lead lives deeply intertwined with a broader social existence. And it's unlikely they would describe themselves as granthis. Without self-endorsements of wisdom from them, we seek their advice, without overstating their understanding of Sikhi, we absorb what we can from them. These Khalsa are the pillars of ever evolving Sikh institutions which are comprised of the quom in various states of practice. They are cab drivers, store owners, wonderful cooks and university students. They are older, young, materially successful or modestly sustained. At a time when there are so many small frontier communities of Sikhs throughout the world, we surely cannot be overly reliant upon this "office." Even in a newly established Manhattan gurdwara, the "officiators" are those Sikhs who happen to be present in the darbar that day. As a result, we have heard Sikhs do ardaas in front of the sangat for he first time, read vaak and give katha with whatever ability they have. It's as wonderful as hearing small children perform kirtan for the first time, full of warble and unplanned eloquence. I'm all for an army of granthis who can direct the quom in the direction of the Guru, but sometimes the best guide to intuitive understanding of otherwise weighty topics is the person sitting next to you.

10: Baldev Singh (Bradford, United Kingdom), September 19, 2011, 9:36 PM.

The mission at this stage is to simply stop producing superstitious, casteist, sexist, egotistical and uncompassionate citizens. We need Sikhs to undertand this, if the granthis are to help in any meaningful way.

11: Gaurav Singh (Palatine, Illinois, U.S.A.), September 20, 2011, 6:19 PM.

An interesting piece that inspires a deeper look into several important issues, namely, role of women, Bhais, granthis, "management committees", Takhts, jathedars, etc. I offer my thoughts below. Please forgive my lack of brevity. Women: Indeed, women have led congregations since the Third Nanak. If I recall correctly, all the Bhangurhe were led by women, alongwith some of the 22 Manji(an). Although I am sure I.J. Singh ji meant to, all of the offices discussed above should be open to women (hence a "s/he", rather than a "he" for all the offices). Takhts, jathedars: There is no reason for us to accept the status quo. Having any fixed location, and certainly multiple takhats is more a political tool for top-down control, rather than reflective of the individual and collective sovereignty of the Khalsa, which is a distributed system of control. The current system impinges upon our sovereignty and inculcates a subservient attitude - through subservience to, and conformity with, "edicts". But on whose authority are these edicts, and how did those in authority get their power? Since the Khalsa (worldwide) are not involved in any of these decisions (as their consent was neither solicited, nor required), what value do these hold? The current system is fixed and rigid. The Khalsa is a fluid and open, process-oriented, system. The barriers to entry to the current system of jathedars and takhts are enormous. Therefore, subservience to such a system is, at best, problematic. "Management Committees": I fully agree with Sardar I.J. Singh's advocacy on behalf of retention of Sikh terminology - the world will catch up - granthi, gurdwara (dharamsal, anyone?), etc. By extension, there is no compulsion for us to bring in "management" committees. Our system is one of sevadaars. The current management system seems necessary to conform with the institutions' tax-exempt, non-profit status. Are there other models that would be more reflective of the Khalsa spirit? Granthi: At present, there is very little actual respect for granthis. Sardar I.J. Singh has pointed out many of the duties that would make a granthi a multi-talented leader of any Sikh community. In light of that, at present, it is true that few are educated enough and command that respect from the communities they serve (and lead). This appears to be a chicken and egg problem. Should the respect, and requisite compensation, come first or a granthi whose wisdom and leadership commands it? I do not think there is an easy solution. There is only one way to get out of a rut - it is to break the cycle. One way to rebuild the integrity and respect of the role is to show our respect with the monetary rewards that are commensurate with and reflect our respect for such a multi-tanlented individual. However, the expectations of the roles should be elevated concurrently - fluent command of the local language(s), study of other religions, Psychology, and other disciplines and commitment to be a scholar (continuing education). It could be a stepwise and incremental increase in remuneration to coincide with increase in skills and emergent talents. I agree with Prabhjot Singh, there are plenty of Sikhs in our local communities who could fit this bill and lead us more effectively than our untrained and disrespected contemporary brothers (Bhais). Akal Sahai!

12: I.J. Singh (New York, U.S.A.), September 20, 2011, 8:39 PM.

Gaurav Singh ji: Your longish comment touches on many inter-related issues. I have earlier explored some of those questions. In the archives on this site ("Columnists"), you will find under my name several of those essays; particularly one around #90 addresses the growing pains of Sikh institutions, includind the Takhts. In that essay I also argue for a model that guarantees participatory self-governance and accountability with transparency, etc. And, of course, the need for local units that are semi-autonomous and a collaborative model of self-governance stemming from them. If all the Sikhs in the diaspora have no voices, then we really have no representation - that reminds me of the slogan in a different context: "No taxation without representation."

13: M. Kaur V (New York, U.S.A.), September 20, 2011, 9:04 PM.

I find myself agreeing with every responder to this article, but Dr.I.J Singh's suggestion of having an articulate assistant granthi who is trained to address the concerns of the congregation, is an awesome one. This will go a long way in filling the communication void felt by the younger members of the sangat and in inspiring them to someday take up this seva as a career choice. Women should also take the onus for stepping up and taking their rightful place in the 'boy's club' that passes for management in gurdwaras today. And Dr.I.J Singh, if you decide to become assistant granthi anywhere, I forsee a healthy rise in children's presence in the darbar hall!

14: Mohan Singh (Toronto, Ontario, Canada), September 21, 2011, 12:23 PM.

Prior to the formation of the S.G.P.C., only granthis used to manage all the affairs of a gurdwara, including kirtan and katha. Most of such granthis were Udasis or Nirmlays who also introduced Hindu-based rituals into the gurdwaras. The British bribed some Udasis into forming a Gurdwara control committee under the auspices of the government. All members of the S.G.P.C. are from Punjab and mostly unsophisticated in Sikhi or the ways of the world. Not a single one is from outside Punjab or the diaspora. It's all about politics and the golak. The value of the collection is Rs. five billion per year, as of today - Roughly, Rs. 50 makes 1 US dollar. Here in Toronto, there are over one dozen gurdwaras and the golak value of all of them put together is estimated over 50 Million dollars annually. This is the reason why there are fights in these gurdwaras over and over again.

15: Baldev Singh (Bradford, United Kingdom), September 21, 2011, 7:24 PM.

There is a gurdwara which needs a special mention. I had the honour of visiting it last year. It is located in South Shields, near Newcastle-Upon-Tyne in the United Kingdom, and has no granthi or the dreaded 'committee'. I was told by the sevadaar, S. Amarbohor Singh (as passionate a Sikh as you could ever find), that they have a 24-hour simran seva' going on, where devotees give up an hour of their time to attend the gurdwara and do naam simran for humanity. I was extremely impressed and thought it cool and awesome, and a model for other gurdwaras, which many, sadly, are in effect virtual social clubs.

16: I.J. Singh (New York, U.S.A.), September 22, 2011, 1:19 PM.

Yes, exceptions do exist, one that I was not aware of when I wrote the essay almost 17 years ago in 1994 - a gurdwara in Buffalo that has no employee - no gyani, granthi or gofer. The sangat does everything, including kirtan, kathaa and langar. The young people, many of whom are now married and have little ones of their own, run the gurdwara and its functions flawlessly, with feeling and most beautifully. Another, a nascent gurdwara, just months old, in the Big Apple - Manhattan - is run similarly. They certainly don't need an assistant granthi for extramural affairs that I suggested in my comment (#6) above.

17: Mohan Singh (Toronto, Ontario, Canada), September 22, 2011, 5:05 PM.

Baldev Singh ji: with due respect, the 24-hour simran seva is meaningless. According to gurmat, it's a hollow ritual. Sadly the practice is growing elsewhere around the world. God, Akal Purakh, is not interested just in mere repetition. The Guru says: "gaviai suniai man rakhiai bhao" - "Sing, and listen, and let your mind be filled with love."

18: Baldev Singh (Bradford, United Kingdom), September 22, 2011, 11:39 PM.

The gurdwara at South Shields is great for not having a granthi and no Committee, and for the sangat doing it all themselves. The Naam Simran was a bonus because the gurdwara was not neglected, locked or empty - like many around the world are - apart from Sundays or when there is langar being served!

19: Harpreet Singh (Delhi, India), September 23, 2011, 1:48 PM.

Both the sangat and the granthi must make the environment of the gurudwara best. Granthis must visit and guide the sangat, especially youth and children. They must be paid good salaries. The idea of having an assistant granthi is really good. If there are true gursikh granthi in a gurdwara, they will have a good impact on all of the sangat and even beyond.

20: Baldev Singh (Bradford, United Kingdom), September 24, 2011, 12:18 PM.

What do we actually need granthis for? There is no priesthood in Sikhism and the main duty is of ardaas and akhand Paatth which can be done by any gursikh. The British developed the professional granthi idea to control gurdwaras because they realized that the Sikhs got their power and strength from the Guru Granth Sahib.

21: I.J. Singh (New York, U.S.A.), September 24, 2011, 12:19 PM.

Another point to ponder: In all these years I have never seen a "job description" for a granthi that was discussed formally with a candidate or given to one. I am sure readers at this site are working people or may now be retired after a life of work. Even young students who may or may not yet have much working experience have an idea what a job description entails.

22: Mohan Singh (Toronto, Ontario, Canada), September 25, 2011, 11:17 AM.

In Toronto we have a couple of gurdwaras with are one-man shows, privately owned and functioning like a dera, their activity solely around 'simran samagams'.

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