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TheSikhs engage in various rites and services.Sikh rites include activities they consider essential to the group practice ofSikhism or the expression ofegalitarianism, such askirtan or takingkarah parshad. Many rites in Sikhism involve prayer (such as the Ardas) or reciting scripture (paath). Some Sikh rites are meant to be practiced in agurdwara congregation, while others are practiced at home or in other contexts.
The Ardas is a formal prayer recited at the end of most Sikh rituals and at the end of morning and evening devotions. It consists of three parts: the first part invokes the tenSikh gurus, the second part recalls trials and triumphs of the SikhPanth, and the third part is a petition in which personal or panthic requests for intercession are often introduced.[1] It ends with "Naanak naam charhdi kala, tayray bhaanay sarbat da bhala."Charhdi kala indicates a blissful state of mind and the absence of negative emotions.Sarbat da bhala indicates the well-being of all.[2]
Dasvandh is the giving of one tenth (10%) of one's income as atithe to help those less fortunate in the name of one'sguru. This practice is derived fromvand chhako, one of thethree pillars of Sikhism.[3][4] Sandeep Sahni writes, "The principle of Dasvandh is that if you give to the Infinite; Infinity, in turn, will give back to you."[4] The practice of charitable giving was preached and spread byGuru Amar Das,Guru Ram Das, andGuru Arjan.[5] In the past, such tithes were collected byMasands and then given to the Guru.[6]
Alangar is a free community kitchen attached to agurdwara where everyone sits on the floor and eats together regardless of differing backgrounds. This gathering is called apangat. Thelangar was introduced byGuru Nanak to break thecaste system that was prevalent inIndia during his life.[7][8] The food served at alangar is always vegetarian and usually includesdal soup, vegetables, rice, andchapatis.[9]
Paath is the recitation ofGurbani, in various formats.[10]
Akhand Paath is the uninterrupted recitation of the entireGuru Granth Sahib over a certain period, usually forty-eight hours. A number of reciters (paathis) take turns reading in two-hour shifts to accomplish this. Often, Akhand Paath is performed to mark an important religious or family event.[9][10] It may also be performed as part of a gurdwara's regular services, so that visitors can listen to Gurbani at any time. Thepaathi is required to be anAmritdhari Sikh who endeavors to pronounce every syllable correctly, in a melodious voice, so that the Naad (sound current) may be produced and affect the consciousness of thepaathi and those listening.[10]
Sadharan Paath is similar to Akhand Paath, but it may be done intermittently over any time period, such as a month or two. It is commonly practiced at home, to be completed on the day of an anticipated family event or memorial.[9][10]
Nitnem Paath is the thrice-daily recitation of certain compositions in theSikh Rehat Maryada.[10]
Karah parshad is a pudding-like sweet served in agurdwara at the end of a worship service or act of worship. It is made from equal parts of flour, sugar, andghee mixed in an iron bowl, and it is then heated before being taken to thediwan hall. Before being served, it is blessed by the recitation of the Ardas and the first five and last stanzas ofAnand Sahib, and as the Ardas concludes, thekarah parshad is pierced by a ceremonial sword called akirpan to symbolically strengthen it.[9][11]
Like thelangar, thekarah parshad is used to demonstrate belief in human equality. If someone does not accept the invitation to eat with them, Sikhs may interpret the refusal as a sign of disbelief in this principle.[9]
Kirtan means devotional singing. InSikhism,kirtan is considered an essential element of religious practice and is often performed in a gurdwara congregation.[12] In a gurdwara,kirtan is usually performed byprofessional musicians in a trio called arāgī jathā. The trio includes atabla player and two vocalists who also playharmoniums.[13] Inshabad kirtan, sacred songs from Sikh scriptures are sung or listened to.[12][13] Innagar kirtan, the Guru Granth Sahib is carried in an outdoorprocession.[9]
In Sikhism, there are foursamskars (rites of passage). Eachsamskar is associated with a ceremony that facilitates a key event in a Sikh's life. The first is thenaming ceremony, performed in a gurdwara, where someoneopens the Granth to a random page and selects the first letter found on the left to be the first letter of the child's name. The second is thebaptism ceremony, in which a person receives holy water (amrit or "nectar") and is initiated into theKhalsa.[14] The third is themarriage ceremony, in which the bride and groom walk slowly around the Granth while a priest reads hymns.[15] The fourth is thedeath ceremony.[14] Customarily, the body of the deceased is cremated during a funeral service defined by theSikh Code of Conduct.[9]
According to scholar Graham Harvey, Sikh worship largely revolves around theGuru Granth Sahib – reading it, hearing it, singing it, or being in its presence. Sikhs venerate the Granth and enshrine it by placing it on quilted mats, supporting it with cushions, and draping it in cloth calledrumala, with a canopy overhead. While in its presence, theyremove their shoes andcover their heads, and they wave a whisk over it as a sign of respect.[16]
The giving of a tenth of one's earnings, dasvandh, to help those less fortunate, is an ideal of the Sikh Dharma of the Western Hemisphere, and is also an important feature of general Sikh practice. The principle of dasvandh is based on one of the three pillars of Sikhism, that is, vand chakna. A true Sikh is one who practises all three pillars with a sincere heart.
'Dasvandh', which literally means "tenth part", is the tithing practice of contributing a portion of your earnings in the name of your Guru or spiritual source. The principle of Dasvandh is that if you give to the Infinite; Infinity, in turn, will give back to you.
The other long-lasting impact on Sikhism of the construction of Harmandir Sahib was the introduction of dasvandh by Guru Arian. This was an extension of the charitable giving encouraged by Guru Amar Das, and continued by Guru Ram Das, which required the Sikh to donate 10 per cent of their earnings to the Guru and, by extension, to the Sikh community. It was dasvandh, collected by the masands, that enabled the construction of Harmandir Sahib, but also the continued assistance to people through the langar, and other sewa within the community.
The Sikhs paid Daswandh to the Masand whose duty it was that he/she should submit the amount thus collected to the Guru regularly and procure a receipt against that.
