Should I agree to perform Keertan at a marriage where I know anti Sikh rituals will be performed? Should! Follow the orders of a Gurdwara committee that asks mc to do ardaas at the opening of liquor store? Should 1 look away when I see members of the ware committee disobeying Sikh Rehat Maryada?” These were only some of the questions raised by attendees to the first ever meeting of North American granthis held in Washington, DC on Aug.11, 1994. At this meeting, bled under the auspices of Siri Akal Takht and chaired by its jathedar, Singh Sahib Bhai Manjit singh granthis from all over United States and Canada met to define their role in the Sikh community and discuss issues relating to the effective implementation of that role.
The first workshops of this one day granthi meeting addressed the question of who is a granthi and what are the ideal qualities of an ideal granthi. After intensive discussion amongst themselves in Small groups, the granthis discussed their views with Singh Sahib and other scholars in a larger forum. Their consensus was that a granthi or math era pracharak (they felt pracharak was a more apocopate term to use than granthi) is first a Sikh. It was stressed that the ideal situation for the Sikh community would be that every Sikh be qualified to spread the ideas of the 10 Nanaks. The more realistic picture, however, is that ever since the time of Guru Nanak when Bhai Mansukh assumed the responsibility of prachaar, the Sikh panth has needed individuals who have dedicated their lives to spreading the message of Sikhism. The attendees agreed that while a pracharak is definitely first a Sikh, he also must be a scholar of Gurbani, Sikh history and the Sikh Rehat Maryada, Given that he understands Gurbani, the attending pracharaks felt that an ideal pracharak must life his life according to gurbani. Since a paracharak knows more about the life of a Gursikh, his life must reflect that knowledge more than the rest of the community who he is supposed to teach. The meeting agreed that a pracharak’s life should reflect gurbani and the Sikh Rehat through exceptional moral character, ethical values, humility, courage and integrity.
‘The pracharaks also agreed that 10 be effective messengers of the message of Sikhism they needed to be better communicators. Most participants suggested that to communicate effectively they may have to learn other languages like English. To relate gurbani to the daily lives of the sangat, a granthi must also keep abreast of current issues, like drug abuse, abortion and human rights. Some pracharaks suggested that they need also train to become counselors in order to resolve issues like psychological problems and drug abuse among members of the Sangal. The participants at this meeting also agreed that pracharaks needed to spend time studying about Gurmat and practicing Keertan. The pracharaks resoundingly stressed the need for them to be Ore fearless, they felt that they and DOL just view themselves as employees of the Gurdwara management; but.as instruments of the Gumi, Granthis should take inspiration from the Guru and fearlessly take stands when they see practices against the Sikh Rehat Maryada. They should not be reluctant to confront the Gurdwara Management when issues of principle are at stake, They pracharaks also felt that they should stay out of factional politics that crop up in the Gurdwara and the sangat, and instead play a positive role in conflict resolution among factions, During these discussions Singh Sahib encouraged the granthis to take fearless stands against performing meaningless rituals. This Suggestion was welcomed by most pracharaks who felt that they should not give in to the pressure of the sangat and committee members who have limited knowledge of gurmat. The afternoon discussion focused on problems a pracharak faces as he or she tries to become the ideal pracharak as defined above. The pracharaks attending the meeting recognized that financial insecurely and their relationship with gurdwara management were major problems, the sangat’s expectation of their role was also an issue. They felt that it was not clear whether they were just caretakers of the Gurdwara building or messengers of the Guru’s message. All pracharaks felt that they had to answer to Gurdwara management that office knows little or nothing about Gurmat and Sikh Rehat. Moreover most members of management felt they had the night to treat granthis as mere employees. The granthis also felt that they were asked to perform so many Akhand paths, keertans, bhogs, funerals and other rituals that they had little time to study and improve themselves as pracharaks, The fact that Gurdwaras do not follow the Sikh Rehat Maryada as accepted by the panth and the Akal Takht also causes problems, As a consequence of this, management, Sometime invites so-called Sadhus and Sants who do not follow the Panthic Rehat and cause confusion amongst the sangat. In addition to pressures of their position, pracharaks also face pressures from their wife and children who also feel the financial insecurity, lack of proper accommodations and the general lack of status in Sikh society, Many pracharaks pointed out for instance, that no Sikh is willing to marry their daughters lo pracharaks While discussing solutions the granthis emphasized the need to g0 through training sessions, and need to dedicate themselves to Study and practice of Keertan in order to project high quality, They planned to organizer refresher courses On gurmat, so that they can improve their knowledge and become more effective in their ‘prachar, The granthis also urged Gurdwara management to go through intoning camps before they assume their doles at the Gurdwara. Some of the scholars at the meeting volunteered their time to organize such camps for both the granthis and for management. All of the granthis also pledged to dedicate themselves to personal study of the Guru Granth Sahib and to the study of translations, especially the translation of Prof. Sahib Singh. They felt this will inspire the sangat to do the same. ‘The granthi should also study other religion and western psychology to become better counselors for their local communities. In the Sunday Diwan the granthi should try to present a single theme from gurmat, and request Gurdwara management Lo give him more say. In the format of the Diwan, Finally the granthis pledged to have better communication amongst them.
To facilitate in implementation of the solutions discussed and to encourage mutual interaction of granthis from all over North America, the granthis decided to form an association. While tic Specifics of the organization need to be worked out, a working board of five members was set up under the name of North American Board of Sikh Pracharaks. Singh Sahib Bhai Manjit Singh felt that this ‘was a significant step towards starting a strong movement of prachaar in the West. He pledged the support of the Akal Takht for this effort and said he would pray to the Guru for the success of this endeavor.
(Provided by: Kulmeet Singh).
Article extracted from this publication >> September 2, 1994
