What is Akhand Paath
Going through the pages of Sikh History, here are some important points about practice of Akand Paath and some of the senseless rituals which we Sikhs have added over a period of time.
What is Akhand Path?
Bhai Kahn Singh Ji Nabha, on page 40 of Mahan Kosh gives definition of Akhand Path as:
The custom of Akhand Path appears to have gained more popularity from the Singh Sabha Movement onwards. These days it has become an essential social custom and a flourishing business. It is held on all occasions varying from the celebration of birthday of a child to social, political and business functions and to seek the peace and liberation for the dead. It is also getting credence for riddance from physical ailments and success in financial endeavors. In short, the practice has become dominant on happy and sad occasions.
What Sikh Scholars have to say?
Unfortunately, these days, instead of driving solace and spiritual upliftment, it has become a pompous show for getting elated in the society. Some have made it a source of living and business. The real objective appears to have been totally lost.
A well known scholar Dr Man Singh writes on page 32 of his book Sikh Dharam Tey Sikhi:
As per my understanding, the practice of Akhand Path appears to have been started by the Saints and Mahants of Nirmala and Udasi sects. Their areas of operation were at the Hindu Holy places — Hardwar, Benares, Gaya, Pragraj —the strong holds of Brahminical rituals. These saints and sadhus imitated the Brahmins in performing Akhand Paths; the Akhand Paths of the Hindu holy books were in vogue.
When did the pious practice of Akhand Path begin
Bhai Kahn Nabha writes about Akhand Path on page 422 of Gurmat Martand as below:
It was customary for Budha Dal of The Khalsa to perform a full recitation (Path) of Guru Granth Sahib and pray for success before undertaking a mission or execution of risky assignments. They would start on the mission by reciting, ‘The Khalsa shall rule and no foe shall survive to oppose. The disgraced shall join in submission, only the seekers of sanctuary shall survive.’
The couplet was recited to enthuse the fighting spirit in the Khalsa. At times this would take many days and any slackness would result in many flaws. On advice from the wise, Akhand Path was resorted to, in which whole Bani was read within 13 Pehars, for the commencement of mission.
This tradition was taken up by Taruna Dal from Budha Dal that gradually became a common practice in the Panth at large. In a due course of time it became a Mantra recitation as advocated in the Tantar Shastar. The same way lighting of perpetual lamp, burning of essence, installation of pitcher, and coconut etc became a practice. This recitation is considered to be an elegant means for the fulfilment of desires.
What Giani's have to say?
“Akhand Path was not prevalent in the Guru period. It was started by the 'Panth' during the holocausts so as to complete the full recitation of Guru Granth Sahib in shortest time.”
It is evident from the above given quotes of scholars that the Akhand Path was started by Budha Dal of the Panth. That was the most difficult and challenging period for the Panth. Waiting for better times, Singhs remained in hiding in jungles and hilly areas. This period is termed as the period of holocausts in the Sikh history.
Due to shortage of time and constant danger of attack these religious warriors and brave Singhs considered it appropriate to start the custom of ceaseless reading of full Gurbani in the minimum possible time. Later on, the Nirmala and Udasi Sadhus imitating the Brahminical Mantra Path made it a ritualistic custom.
Following them the Saints and Mahants of deras invented a variety of Akhand Paths such as Sampat Akhand Path, Saptahic Akhand Path, Mokh Duara Akhand Path, many reciters Akhand Path, readily perfromed Akhand Path and series of Akhand Paths etc.
Alongside more and more complicated Brahminical rituals were added. At present there is no dearth of Akhand Paths yet the nation is going astray. Why the nation lacks high spirits? The reason being that instead of following the Gurmat highway and comprehending Gurbani to imbibe its essence in mind, maximum stress is being laid on Brahminical rituals by abandoning the stake on Guru.
Maryada (modalities of practice):
Kaviraj Sant Nihal Singh describes the process as follows:
Frugal eating of food, seating comfortably, Keep reciting at constant speed, with correct pronunciation. With controlled mind, Loving enlightenment of knowledge, Use no cushion nor touch the couch. Cough, anger, talking, yawning and throat-sound, nostril sound, Running nose, passing gas, spitting nor teeth sound.
With sense of high morality and loving Divine, Timeless Being, Recite, O’ dear! The reading of Granth, this way!
What Shirmani Committee has to say?
The Shiromani Committee, Amritsar prescribes the following methodology for Akhand Path:
The non-stop reading of the Guru Granth Sahib is carried on at hard times or on occasions of elation or joy. It takes approximately fortyeight hours. The non-stop reading implies continuous, uninterrupted reading.
Reading must be clear and correct. Reading too fast, so that the person listening to it cannot follow the contents, amounts to irreverence to the Scriptures. Due care being bestowed on consonant and vowel even though that takes a little longer to complete.
Whichever family or congregation undertakes the non-stop reading should carry it out itself through its members, relatives, friends, etc., all together. The number of reciters is not prescribed. If a person, himself, cannot read, he should listen to the reading by some competent reader. However, it should never be allowed to happen that the reader carries on the reading all by himself/herself and no member of the congregation or the family is listening to the reading.
The reader should be served with food and clothing to the best of the host’s means. Placing a pitcher, ceremonial clarified-butter-fed lamp,coconut, etc. around, during the course of the uninterrupted or any other reading of Guru Granth Sahib, or reading of other Scriptural texts side by side with or in the course of such reading is contrary to the gurmat (Guru’s way).
While beginning the unbroken reading, the sacred pudding should first be laid. Thereafter, after reciting the Anand Sahib (six stanzas), offering the Ardas and taking the Hukam, the reading should be commenced. The
reading of the whole Guru Granth Sahib (intermittent or non-stop) may be concluded with the reading of Mundawani or the Rag Mala according to the convention traditionally observed at the concerned place.
reading of the whole Guru Granth Sahib (intermittent or non-stop) may be concluded with the reading of Mundawani or the Rag Mala according to the convention traditionally observed at the concerned place.
Some more thoughts
Below are the common points between Bhai Kahn Singh Ji, Giani Udham Singh Ji and Dr Man Singh Ji and other scholars, on the prevalent mind-warded (Manmat) practice during Akhand Paths:
1. Getting recitation performed on payment is akin to the ritual of Tantar Shastra. Jap, Varnian, Saptahik Path, Sampat Path (Saptah Sampat Path) to be finished within specified time, placing of coconut, pitcher full of water, burning of oil lamp throughout, etc. are imitations of Hindu rituals. Bhai Kahn Singh Ji defines a
Sampat Akhand Path as: “...Considering a particular verse or Shabad as propitious for desirable effect when recited at the beginning and ending of a hymn (Shabad) or Pauri and Salok is a Sampat Path, e.g.,
Sagal Manorath Puray, (All my hopes and desires are fulfilled),
Aad Sach, Jugad Sach, Hai Bhi Sach, Nanak Hosi Bhi Sach.
(True In The Primal Beginning. True Throughout The Ages. True Here And Now. O Nanak, Forever And Ever True. |1|).
Sagal Manorath Puray’(All my hopes and desires are fulfilled).
Dr Man Singh Ji also does not consider Sampat Path as Akhand Path. According to him, “The sequence of Gurbani as given by the Guru gets vitiated by Sampat Path. Sampat Path being longer time taking for continuous reading has created a new class of paid reciters.” According to Giani Udham Singh Ji, “Many mistakes occur during Sampat Paths. Firstly, the Gurbani flows continuously.
Secondly, to stop after a hymn (Shabad) to recite a pre-chosen Shabad breaks the continuity of
Gurbani.” In the opinion of all these scholars Sampat Path is an imitation of Brahminical rituals, and this mind-warded activity is the result of ignorance or is a means of income generation or is aimed at diluting the basic principles of Sikhi by the crooks.
2. Simultaneous recitation of many paths at the same place can never be correct. Series of Akhand Paths and Sampat Path are mind-warded and self-made rites.
3. Those who arrange Akhand Path, but do not listen to or render any physical service do not benefit from the Path.
4. Countless Paths are being performed by the Sikh Nation because both professional reciters and the managers gain monetarily. However, there is no proper arrangement for maintaining the piety, sanctity and modalities.
5. It is truth that many Paths are concluded without having been actually read or even started, but those recited are partly and improperly read.
6. Keeping a pitcher of water (Kumbh), coconut wrapped in red cloth and lighting a lamp throughout, performing an Aarti with lighted earthen lamps, during Akhand Path, are all rites that are not related to Gurmat.
7. Performing a silent Path (without speaking out) or raising a curtain in front of Guru Granth Sahib during the Path are the discoveries of fake saints.
8. If the worldly intoxicants give the desired effect only if taken in rather than being gargled out then Gurbani, too, provides the peace when imbibed in essence rather than mere reading.
9. There is no basis for reciting Jap Ji Sahib after the conclusion of Akhand Path. It continues as an imitation of one by the other.
10. Reciting of Jap Ji Sahib or any other Bani simultaneously with Akhand Path is self created custom and is not a traditional practice.
11. Many people are seen putting a sandal wood or saffron mark on the pages of Guru Granth Sahib which is highly inappropriate. However, only the provision of fragrant flowers or incense and other such materials should be made in the holy assemblies.
12. Some people observe a custom at the Bhog ceremony of Akhand Path: If it is a happy occasion, they recite five Pauris of Jap Ji Sahib after the Bhog, but if it is just an ordinary Akhand Path then recite complete Jap Ji. If the Path is on a death then Sadd Bani is recited after the Bhog. All these rites are self-created customs and are not Gurmat. However, the Path is culminated after Mundavani or Ragmala in
accordance with the prevalent local custom.
13. Many Saints and Mahatmas do not let a woman take part in recitation of Akhand Path while the Guru has bestowed an equal status to men and woman. This, too, is an imitation of Brahminical ritual.
During the Akhand Path of Sri Guru Granth Sahib three things are mandatory to observe:
2. Simultaneous recitation of many paths at the same place can never be correct. Series of Akhand Paths and Sampat Path are mind-warded and self-made rites.
3. Those who arrange Akhand Path, but do not listen to or render any physical service do not benefit from the Path.
4. Countless Paths are being performed by the Sikh Nation because both professional reciters and the managers gain monetarily. However, there is no proper arrangement for maintaining the piety, sanctity and modalities.
5. It is truth that many Paths are concluded without having been actually read or even started, but those recited are partly and improperly read.
6. Keeping a pitcher of water (Kumbh), coconut wrapped in red cloth and lighting a lamp throughout, performing an Aarti with lighted earthen lamps, during Akhand Path, are all rites that are not related to Gurmat.
7. Performing a silent Path (without speaking out) or raising a curtain in front of Guru Granth Sahib during the Path are the discoveries of fake saints.
8. If the worldly intoxicants give the desired effect only if taken in rather than being gargled out then Gurbani, too, provides the peace when imbibed in essence rather than mere reading.
9. There is no basis for reciting Jap Ji Sahib after the conclusion of Akhand Path. It continues as an imitation of one by the other.
10. Reciting of Jap Ji Sahib or any other Bani simultaneously with Akhand Path is self created custom and is not a traditional practice.
11. Many people are seen putting a sandal wood or saffron mark on the pages of Guru Granth Sahib which is highly inappropriate. However, only the provision of fragrant flowers or incense and other such materials should be made in the holy assemblies.
12. Some people observe a custom at the Bhog ceremony of Akhand Path: If it is a happy occasion, they recite five Pauris of Jap Ji Sahib after the Bhog, but if it is just an ordinary Akhand Path then recite complete Jap Ji. If the Path is on a death then Sadd Bani is recited after the Bhog. All these rites are self-created customs and are not Gurmat. However, the Path is culminated after Mundavani or Ragmala in
accordance with the prevalent local custom.
13. Many Saints and Mahatmas do not let a woman take part in recitation of Akhand Path while the Guru has bestowed an equal status to men and woman. This, too, is an imitation of Brahminical ritual.
During the Akhand Path of Sri Guru Granth Sahib three things are mandatory to observe:
1. Physical cleanliness,
2. Alertness,
3. Concentration of mind.
Concentration of mind and correct recitation are very essential during the Path, but these pious ideas are fast disappearing. Instead of comprehending Gurbani and imbibing it within, our priorties have shifted to observing Brahminical rituals.
All Thanks to Amarjeet Singh Amar (Brampton, Ontario)
Edited for Babbar Akali
Edited for Babbar Akali
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