Roundtable
The Akhand Paatth
The Roundtable Open Forum - Round Twelve: Jan 20 - 26
EDITOR
The Rules of the forum are posted here on the right, and need to be followed strictly by all participants.
The following is this week's (Jan 20 - 26) topic for discussion, which should focus on the questions posed therein:
THE AKHAND PAATTH - "THE CONTINUOUS READING ..."
1 Guru Granth Sahib - the Living Guru of the Sikhs, and their Scripture - is central to the Sikh way of life. Readings and hymns from it, and discourses around them, constitute a Sikh religious service, no matter what the occasion is: solemn, joyous or commemorative.
2 If Sikhs have any central ritual, it is the requirement to read, imbibe and apply the teachings contained therein.
3 Through the centuries, the tradition of an uninterrupted reading of The Guru Granth - all 1430 pages of it, from beginning to end - has developed into a two-day ceremony (based on the approx. 48 hours required to do it) conducted by Sikh households to mark special occasions.
4 The purpose of it was to provide an oasis of spirituality in a Sikh‘s life at regular intervals, when he/ she and their family would set aside a few days from their regular routine to introspect, contemplate and meditate - all within the cocoon of the sangat. More often than not, when space and resources allowed it, it was done at home. Otherwise, at the neighbourhood gurdwara.
5 All who were old enough to participate - family, friends, neighbours - joined in the congregation to facilitate this and participate in what became a collective two-day spiritual retreat.
6 Like all things human, this idea too has been corrupted through time by many who now 'hire' others to perform the "akhand paatth" on their behalf with the hope that the sponsorship of the ceremony alone will be received favourably by the Divine. Other brahmanical practices have crept in - such as, for example, multiple akhand paatths being done by rows of 'granthis' (doing what has, at least to them, become a profession) seated at a corresponding row of copies of the Guru Granth.
7 ‘Sponsoring' families turn up for the concluding ceremonies and to serve langar to the invited guests. At other times, the exercise is merely done on their behalf at distant gurdwaras, and they are notified through a tax-deductible receipt and a parcel containing a saropa and parshad.
8 Many believe that the traditional way of doing it, and the reasons behind it, made it pristine and joyous ... and therefore worthy of continuing. Many also feel that the more recent version is an abomination in that it goes against every grain of Sikhi, and needs to be corrected.
QUESTIONS TO PONDER
- Do you, or does your family, do Akhand Paatth? How often? On which occasions? How do you go about it?
- Why do you do it?
- Is it a practice worth preserving? In what form?
- What do you think of the way some gurdwaras are conducting akhand paatth by proxy? Does this practice serve a purpose?
- Should such practices be continued?
- If retained, should they be modified to reflect Sikhi principles? How?
- If not, how should the community go about dealing with this issue?
Conversation about this article
1: Gurjender Singh (Maryland, U.S.A.), January 20, 2010, 10:54 AM.
Doing Akhand Paatth without paying attention to what you are reading makes it a meaningless ritual. The main reason for doing it should be that it helps us to apply its contents in improving our daily and spiritual life. But this is not how it is being done by most people.
2: Gian Singh (Meerut, India), January 20, 2010, 12:51 PM.
The akhand paatth, if done with love, devotion and commitment, can be life-transforming. Every time we do it at our home, all of us put aside 2 to 3 days; that is, a complete break from our routine, be it work, school, play, or whatever. The whole family - we are four adults - participates. Close friends and relatives join in to do paatth and other seva. There is always a family member in attendance, in addition to the paatthi, wide awake and enjoying the recitation. For those days, there is a deep sense of calm, serenity and spirituality around the house. No one has time for small talk or gossip. Langar seva by all family members becomes an integral part of the two or three days. The bhog involves the whole sangat coming together for kirtan and langar. I tell you, it is like charging our batteries. We try to do it at least once, if not twice every year. And we never have paid paatthis or outsiders. The net result is that, through the years, we have all become somewhat familiar and comfortable with the 1430 pages of the Guru Granth, even though an understanding of all that we read is definitely a major work-in-progress. But we like the journey ... it gives us a lot of joy. Probably because there is no sense of obligation to do it. It is not mandatory and is done only when the spirit moves us to do it.
3: Bicky Singh (Ontario, Canada), January 20, 2010, 1:16 PM.
It seems that the akhand paatth has turned into a mere ritual for many. I have attended many akhand paatths ever since I got married (as my in-laws are very big on this) and it disappoints me every time I have to attend one. Besides the paatthi, there is no one else in attendance and if you want to sit and listen, someone always comes by and forces you to have langar. As Sikhs, we should focus on bani to help in our daily lives, rather than reading it continuously, expecting to come out 'cleaner' on the third day. When I have to go to an akhand paatth, I usually try to listen to one shabad and see how it can be incorporated into my life. I think this is a better approach, as I can safely say that I got something out of it. From my perspective, I tend to think that many modern-day akhand paatths are nothing more than additional venues for social gatherings. Women compare what they're wearing (or what others are wearing) and men are too busy chatting away. Why not make such akand paatths more involved by all members of the family? Have each member of the family read a particular section of the Guru Granth Sahib. Another thing that I noticed is that sometimes the paatthi performing the akhand paatth will read quite fast and /or read in such a low voice that it cannot be understood. This has to change.
4: Gur (Boston, U.S.A.), January 21, 2010, 1:07 PM.
My father started this process more than 35 years ago of organizing akhand paatth at home three times a year: i.e., on the birthday gurpurab of Guru Nanak and Guru Gobind Singh, and on the martyrdom gurpurab of Guru Arjan. We continue to this day, and have done so even through the tough-economy years. I think this practice has helped us kids to sail through the worst times without getting trapped in bad habits, remain answerable to our parents and God, stay focused and calm to achieve the best of education, and realize why The Guru Granth is so central to our lives. My dad also added one more practice: of NOT celebrating our own birthdays ... I think his message was clear, that only the birthdays of Gurus are important to remember, and not of us mortals.
5: Tejwant (U.S.A.), January 21, 2010, 11:19 PM.
A few questions: What is the origin of Akhand Paatth? Is there anything within the Guru Granth's teachings which require or suggest akhand paatth?
6: Basant Kaur (Belgium), January 22, 2010, 10:27 AM.
Just as you use your computer without the express permission of Guru Granth Sahib, we are expected to use our common sense in most things in life. Just because there isn't anything expressly mentioned in the Guru Granth Sahib doesn't mean you're stuck in a limbo, for heaven's sake. The akhand paatth is just one way of many for keeping in touch with gurbani. It is not the only way. It is not the best way. And true, it is distorted by many. But one needn't throw the baby out with the bathwater! It can work for you if you let it. I for one find I get introduced to different parts of the Guru Granth each time we do an akhand paatth, within a couple of days, during which I try to do paatth-seva at least a dozen times or so. If I didn't have this exposure, it would take me years to reach the unfamiliar pages and by then I will have lost the ability to see the forest for the trees. I am not stuck with akhand paatths. When I can't do it, I switch to a khulla (open-ended) paatth, which usually takes me anywhere from 3 to 6 months. Not a bad alternative. So, go where your heart takes you ... and let us avoid chaturayyis, please!
7: Mohan Singh Ahluwalia (Toronto, Ontario, Canada), January 22, 2010, 11:04 AM.
The tradition of an uninterrupted reading was already in practice over the centuries for the early Indian and Hindu scriptures, long before the advent of Sikhism (Japji, pauri 17 - 'Asankh granth mukh ved paatth'). Our community adapted the same practice, but with some changes. Instead of pundits and brahmins, any male or female could do a akhand paatth. However, through time, as Sikhs became lazy and careless, paatthi and raagis assumed a greater role in doing it, though they never replaced or displaced the common Sikh. Now there is a tradition of doing an akhand paatth leading up to a wedding, or at a death or barsi (death anniversary). Birthdays, wedding anniversaries or house warming, are some other examples when it is done. But in reality this is not compulsory or even necessary. Some people get it done it in their home, some in gurdwaras, while some unfortunately send money for akhand paatth to Harmandar Sahib from all over the world and there is a long waiting list (it may take 10/12 years for you turn). This is how the practice is growing and also deteriorating a bit. There are many such brahmnical rituals that are creeping into our community and in our gurdwaras. I personally feel a sahaj paatth (khulla paatth) is the right way to do the paatth. I believe in doing it yourself and not by proxy. As Gur of Boston said about akhand paatths, we too do Sahaj paatth round the year since 6 years ago. I do my own and keep my bookmark; similarly my wife too does the same. This is our daily routine after parkash and before santokhna. It takes between 3 to 4 months or even more, but we are never in a hurry, and the practice is still on. As a result, now we know about all the contents in the Guru Granth.
8: Jasvinder (Hamilton, New Zealand), January 23, 2010, 2:34 AM.
There is certainly no use of doing akhand paatth unless you are directly involved in it, either by way of reading it or at least listening to it. That's why I probably have never organized one myself. I agree that khulla paatth is of real benefit as we can do it at our desired pace. I would like to find out what is the significance of doing parkash and santokhna, why is it done, how did it started too?
9: T. Sher Singh (Guelph, Ontario, Canada), January 24, 2010, 10:56 AM.
There is no magic to doing an akhand paatth. You get NO spiritual brownie points by merely doing it 'akhand' - that is, without interruption. It's merely one way of introducing oneself and one's family to the contents of, and the protocol around, the Guru Granth Sahib. We delve into numerous different exercises with the goal of getting as much out of gurbani as we can: kirtan, nitnem, ardaas, simran, sangat ... etc. etc. If it works for us, we should do it. If it doesn't, we shouldn't. But we must make sure that the practice does not deteriorate into a meaningless ritual, or a brahmanical practice. The multiple paatths or those done by proxy, for example, are an abomination and have nothing to do with Sikhi. Sadly, the process will continue as long as the ignorant or the lazy in our community are willing to dole out money to support the practice. Many of our gurdwaras are now run by 'mahant'-like characters who do not have the wisdom or the integrity to do otherwise. We can counter it by doing our paatths ... akand, khulla or whatever ... at home. Or attend those gurdwaras which adhere to principles of Sikhi.
10: Kanwar Nijjer (Victoria, British Columbia, Canada), January 24, 2010, 8:53 PM.
Akhand Paatth has become a ritual. In Canada, langar is often handled by caterers. We are better off putting money towards service of humanity. No one listens to Akhand Paatth, it is disrespectful to the Guru Granth. We need to emphasize that our Guru resides in the shabad, not in the physical body. In other words, if one wants to converse with the Guru, one has to comprehend gurbani and sing it in a joyous and attentive way.
11: Pal Singh (Toronto, Ontario, Canada), January 26, 2010, 3:10 PM.
The comments left so far are very typical. I wouldn't be so quick to judge the power of gurbani or akhand paatths. I know people who have spent their whole life reading and interpreting gurbani but have never been able to change their bad habits and others who have only heard one line and it has transformed them. Our efforts only bring fruit on this path when there is grace; without and before grace, everything is meaningless and a ritual. I would like to present a story of a cousin of mine. He was born with a mental deficency. The doctors said he would only have the mind of a 10 year old even though his body would grow to be an adult. My uncle went to the best of the best doctors but they all said this is the way it will be and nothing can be done as some children are just born like that, there is no cure. My uncle presented his case to a gursikh who said 'No problem', as the power of gurbani can heal all ailments. He said we will do a sehaj paatth for the child. The father said the child cannot sit still for even a moment, how will he sit through and listen. The gursikh said 'No problem', you put a pitcher of water near where we do the paatth and he can drink it. So they began and finished and the child played outside while the paatth went on and drank the water from the pitcher. It was really a miracle for all of us to see, slowly he began to properly develop and understand (over the course of a year or so) like a "normal" person, without any medications. This same child went on to complete an engineering degree and came first in his division. This is the power of gurbani but only open to those who have opened their hearts to it. Anything is possible, the sky is the limit. This doesn't mean that what you are all saying is wrong, it only means that whomever it is must have faith and let go of there own logic and smarts, and take on the spiritual path. There are thousands of people who benefit from those doing paatth even though we may not be present there. The same works for ardaas and prayer. Physical proximity has nothing to do with. In either case, you have to be open to receiving the grace and blessings.
12: Sanmeet Kaur (Brampton, Ontario, Canada), January 26, 2010, 3:49 PM.
Guru Gobind Singh ji established the Adi Granth as our living Guru. As far as I know, the period that followed after he passed on was one of great trial and turmoil. In times when there was a price on a Sikh head 'dead or alive', the Sikhs had taken to camping in the jungles, and lived like nomads. Because it was tough to follow regular nitnem with that lifestyle, once they were sure they had a safe camp, they would do parkash of Guru Granth Sahib and an akhand paatth would follow. The sangat would enjoy their two-day respite and the focus would shift from what was hard and harsh to the blissfully Divine. Needless to say, the practice was indispensable, and responsible for keeping the Sikhs in chardi kalaa in incredibly trying times. There is no modern necessity for the practice that I know of. I would also like to add that Gian Singh ji's description of the paatth at his home not only took me to the origins of akhand paatth as I know it but also how any paatth should be adhered to. Without doubt, the Guru Granth is central to our lives. Whether we do akhand paatth or saptahik (weekly) paatth or sehaj paatth before birthdays, wedding anniversaries or any other occasions that mark our lives, is up to us. We can do it ourselves or have someone do it by proxy. The proof of the pudding is in eating it, the charm of paatth is in listening, if not doing, in imbibing gurbani, as we all have said. We must be careful that we do not do away with a practice that has become rich with tradition, to replace it with another. The glitch lies not in the practice but rather in ourselves. How indeed should we summon that love? "Gobind bhau bhagat ka pukha" - This quote was my father's reply when I posed to him the forum's questions. Let us reaffirm and celebrate Sikhi and what it stands for - spiritualism, not ritualism.
13: Raj (Canada), January 26, 2010, 11:31 PM.
"Sikhi sikhya gur-vichaar": if an akhand or sadhaaran paatth makes you follow this teaching, then it's worth it. In my personal experience, families get together and do akhand paatth, individuals tend to do sadhaaran paatth, then invite close friends and family for bhog ceremony. If done with love and devotion, also listened to with love and devotion, it leaves you with resonance that lasts you for a long time. Your soul yearns for it. However, doing akhand paatth or sadhaaran paath at gurdwaras where no one pays attention to gurbani, is less fruitful. Family and friends only come to eat langar, it has no spiritual merit. On the contrary, it's an insult to gurbani. And then, these pseudo gurdwaras (thaats) have ten or fifteen akhand paatths going on at the same time in a room; you can't pay attention to the paatth. Finally, there's another brahmanical option now available: an already done akhand paatth that can be bought over the net by visiting and paying the charges!