Gurdwara; The Sikh Structure by Andy Randhawa
Sikhism was the last major religion to originate in India (Ludwig 173). Sikh ideologies derived inspiration from many pre-existing Indian religions. For example the strict monotheistic views of Islam, and the Buddhist influenced philosophies on reincarnation are both very apparent. The major events of the inception of Sikhism occurred during the years of the ten gurus, between 1469, with the birth of Guru Nanak Dev Ji, and 1699, when Guru Gobind Singh Ji established the Khalsa (Ludwig 174-176). Another important establishment of the Sikhs was that of the Sikh place of worship; the gurdwara. The word gurdwara literally translates to the door or house of the Guru (Singh, G. 43). The word guru, however, has multiple meanings. It is used as an adjective, meaning great, important, or valuable. It is also used as a noun, referring primarily to Guru Nanak Dev Ji, Guru Gobind Singh Ji, the other eight Gurus of Sikhism, through whom God’s words were passed, and also the Guru Granth Sahib, the Sikhs most holy scripture (Singh, G. 31). The gurdwara acts as a house to all of these meanings.
According to the Sikh faith prayers may be delivered from anywhere, at any time (Johar 28). Gurdwaras are set up for the purpose of congregational worship. Even small populations of Sikhs erect gurdwaras where they have settled. These can range from small shacks to elaborate, jewel encrusted temples. Unlike Christian churches, Muslim mosques, Buddhist pagodas, or Hindu temples, gurdwaras do not have a set, specific architectural design, although a basic set up permeates most of them. The placement of
the Guru Granth Sahib is an essential feature of the gurdwara. Most of the time the sacred book is covered with fine embroidered cloths, a luxurious canopy, and surrounded by flowers (Sahi 4). Often Sikhs devote a room of their own personal house to the Guru Granth Sahib. In the main prayer hall of a gurdwara the Guru Granth Sahib is situated at one end with the women sitting its right and men on its left (Kapoor 6). All those in the gurdwara must remove their shoes and cover their heads. Upon entering the main prayer hall Sikhs bow before the Guru Granth Sahib, touching their head to the ground, and make a donation (Sahi 4). The donation may range from an offering of grain or rice, to a set of rich cloths in the keeping of the Guru Granth Sahib. Today people most often donate money. With all the respect given to the Guru Granth Sahib it would give the impression that the book is worshipped by the Sikhs. This, however is not true. Sikhs are instructed to worship God, and God alone (Johar 29). The Guru Granth Sahib is held in high esteem because it contains the word of God, and is the only remaining guru. Musician often accompany the prayers with music, or sing devotional hymns (Ludwig 182). The daily prayers are concluded with the distribution of Prashad, a food made of wheat flour, sugar, and clarified butter to all those in attendance. This practice was started by Guru Nanak Dev Ji at his sermons to promote equality and unity (Johar 31).
The framework of modern gurdwaras was built in the days of Guru Nanak Dev Ji. These early gurdwaras were set up temporarily during the traveling sermons of the first guru (Singh, G. 44). Many elements from these prototypical gurdwaras can still be seen
today, including langar, and prashad. As the Sikh religion became more established the gurdwaras began to spread through the province of Punjab. There was a time when the Hindu and Muslim majority had such contempt for the Sikhs that a small bounty was placed on the heads of all Sikhs, and torture, murder, and mutilation were common (Sahni 2). Unfortunately this was not the only persecution the Sikhs would endure. When the English forces took control of India they also took control over the day to day operations of the gurdwaras. The gurdwaras that were not ran directly by the English were commanded by those who were hand picked by the English. They ran the gurdwaras, and the land on which they operated, changing the ways Sikhs were able to worship (Sahi 4). However, the relatively small Sikh community had become experienced with persecution and did not take the occupation idly. In 1920 they launched the Gurdwara Reform Movement (4). This aggressive advance resulted in a 5 year struggle and many lives lost, but the Sikhs ultimately achieved their goal, control over their own gurdwaras, but at a price. In 1925 the Shiromani Gurdwara Parbandhak Committee (S.G.P.C.) was established. The S.G.P.C. is a unified body that controls almost all gurdwaras. It is made up of a directly elected group. The electorate is voted on by all registered Sikhs over the age of 21 (Singh, G. 45). This gave the Sikhs control over their own religious affairs. The S.G.P.C. is still in effect today.
Like the Sikh religion as a whole, Gurdwaras are designed to uphold ideals of equality. They may be visited by any person, free of discrimination based on caste, creed, wealth, race, or sex, providing that they cover their heads and remove their footwear
(Johar 30). In the prayer hall no special privilege is given regardless of caste. This is due to the teachings of Guru Nanak Dev Ji who was displeased with the tremendous amount of importance placed on the caste system and social stratification in his time (31). In gurdwaras Sikh and non-Sikh are permitted to sit together. Even a position as important as the reader if the Guru Granth Sahib is open to both rich and poor, young and old, man and woman (Singh, G. 45). Another important practice used to emphasize equality is the observance of langar. Langar refers to the free meals provided daily, that all patron partake in together. It was conceived by Guru Nanak Dev Ji, and was made obligatory through all gurdwaras by the third guru, Guru Amar Dass (Sahi 4). In this way Gurdwaras serve as much more than just places of worship. They are also free kitchens, social centres, and schools (Singh, G. 47).
Undoubtedly the most famous Sikh gurdwara is in the holy city of Amritsar. Sri Harmandir Sahib is known to the English speaking world as the Golden Temple, due to its scenic golden exterior coating. The city of Amritsar was founded by Guru Ram Dass in 1577, and is widely regarded as the capital of the Sikh religious world (Singh, G. 99). The Golden Temple itself was conceived by his son and successor, Guru Arjan Dev. Guru Arjan Dev designed the temple to be a symbol of Sikhism’s inner strength and equality, stating, “the four castes of Kshatriyas, Brahmins, Sudras, and Vaisyas are equal partners in divine instruction.” (Singh, P. 37) The construction of the Temple began in 1589 and was completed in 1601(Sahi 14). There are conflicting opinions as to how and when the
foundation was laid. Some scholars believe it was done by Guru Arjan Dev himself, and others claim Mian Mir, a Muslim saint of Lahore, had this honour upon invitation from the Guru. Dates attributed to this historical event range from 1585 to 1589. It is impossible to determine which account is true, as many documents were destroyed in later battles in Amritsar (Singh, P. 38). In 1604 Guru Arjan Dev finished compiling the Guru Granth Sahib, and installed it in the temple the same year (Singh, G. 100). Although Guru Arjan Dev was the central planner of the Golden Temple and its surrounding structures, no single person is responsible for its design. The buildings evolved over decades. Ironically it was the constant destruction of the Sikh structures that lead to their beauty. Each time they were damaged, they were rebuilt better and more elaborate than before (Singh, P. 37-38). All of the labour and materials used in the Golden Temple’s construction were volunteered (37). This is still the case for gurdwaras of today.
The Sikh gurdwara serves as an effective microcosm to the macrocosm of the religion as a whole. Its principles of equality are upheld through the observance of langar and indiscriminate seating. Strong values of unity are evident in the architecture of the gurdwaras as well as in the struggles endured by the Sikhs in order to achieve control of their own temples. Also, strict monotheist beliefs are reinforced by the positioning and respect paid to the Guru Granth Sahib. The ideals of Sikhism can be seen in the structures and practices of its structure; the gurdwara.
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