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Sukhasan of Guru Granth Sahib Jee after an Akhand Path?

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Waheguru Jee Ka Khalsa, Waheguru Jee Kee Fateh

I have a query concerning Gurmat/Rehat Maryada to which I would appreciate the sangat's views. Recently, at our Gurudwara Sahib there has been a fierce debate between two staunchly held views by equally respectable Gursikhs in our sangat. Following the bhog of an Akhand Path Sahib and the conclusion of the Keertan diwan, should the granthi do the Sukhasan of Guru Granth Sahib Jee?

Some Singhs urge that there should be Sukhasan, since if we are to accept our Guru jee as a "jaagdee jot", then considering that the Guru Granth Sahib Jee has been "parkash-ed" for more than 48 hours (including the Keertan), then it is only right that the Sukhasan is done, with the Guru Granth Sahib Jee's on the Manjee Sahib being changed for another saroop. This is because if the Guru Sahib is "Pargat Gurah Kee Deh" (Dohraa after Ardaas), then the Sukhasan should be done, as Guru Sahib's body gets tired as well. If this were not the case, why bother even doing Braajman at Amrit Vela and Sukhasan in the evening, and doing bhog of Langar to Guru Jee, before sharing it with the rest of the sangat? It is only because we respect the Guru Granth Sahib Jee's physical body that this is done, along with the Chaur and placing beautiful Ramallae on a grand Paalkee.

On the other hand, some Singhs contend that if we do this after every Akhand Path, then it becomes ritualistic in worshipping the physical aspect of the Granth, when the real Guru is the Gurbani contained in the Granth (Bani Guru, Guru Hai Bani, Vich Bani Amrit Saarae). Further, it can be argued that if Guru Sahib's saroop is tired after 48 hours, then an Akhand Path is cruel in itself to Guru Sahib's saroop, due to its continuous reading.

Both views seem equally defensible and plausible, and am at pains to come to a conclusion as to what respect and satkaar for our Guru jee requires.

Bhul Chuk Maaf, Sat Sri Akal

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I have seen both the 'Maryadas' being followed at different Gurdwaras. For example, in Gurdwara Akal Ashram, Sohana, Punjab, I have seen that after the Akhand Paathh, they change the 'saroop' of Sri Guru Granth Sahib Ji.

But, imagine that there is only one 'saroop' of Sri Guru Granth Sahib in a Gurdwara. If there is an 'Akhand Paathh Sahib', how can they change the 'Saroop' after Akhand Paathh Sahib?

Guru Granth Sahib Ji does never get tired. Guru Granth Sahib Ji is the 'Shabd'. The 'Shabd never tires.

So far the 'Sikh Rahat Maryada' is concerned, there is no mention that the 'Saroop' of Sri Guru Granth Sahib Ji should be changed after Sri Akhand Paathh Sahib Ji. http://www.sgpc.net/rehat_maryada/section_..._chap_five.html

Even old Rahatnamas do not indicate such a ritual. Thus, if someone changes the 'Saroop' of Sri Guru Granth Sahib after Sri Akhand Paathh Sahib, it is his own choice, but not necessary. If someone insists to, then he should give the proper references to any text.


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Guru Granth Sahib Ji does never get tired. Guru Granth Sahib Ji is the 'Shabd'. The 'Shabd never tires.

this is the first thing i thought of when i looked at this topic. i think i agree with Amrit. it seems to me that changing the Saroop is a personal choice, although it's quite considerate of ppl to view SGGSJ in such compassionate terms.

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