Tempo:
Appendix 2
29'7
Arra~t
The hymns of the Granth are not arranged by authors or subject matter but divided into SI ragas or musical modes in which they arc meant to be sung. What the Sikh gurus wished to emphasize more than the way of good deeds (karmamiirga), knowledge (gyanami.irgn), or devotion ( bhaluimiirgn) was the path of worship of the name ( ru'itnamiirga). They considered divine worship through music the best means of attaining that state ofbliss-vismiid--whjch resulted in communion with God. The selection of ragas was carefully made. TI1ose that aroused passions of any kind were omitted. Megh and Hindol were not used because of their jubilant tone;Jog and Dipak were likewise n;jected for their melancholy. The inst.ructions to singers were to avoid induJging in exposition of the intricacies of the ragas, but. to sing them in such a way that the meaning of the words was easily and gently conveyed to the listeners. Within the ragas, the compositions of the gurus intenningle and are followed by those of the Bhaktas.
Sanctity The compositions of the gurus were always considered sacred by their followers. Guru Nanak said that in hls hymns 'the true Guru manifested Himself, because they were composed at His orders and heard by Him' ( Var Asa). The fonrth guru, Ram Das, said: 'Look upon the words of the True Guru as the supreme truth, for God and the Creator bath made him utter the words' ( Var Gnu17,. When Arjun formally installed the Granth in the Harimandir, he ordered his followers lo treat it with the same reverence as they treated their gurus. By the time of Gum Gobind Singh, copies of the Granth had been installed in most gurdwaras. Quite naturally, when he declared the line of succession of gums ended, he asked his followers to turn to the Granth for gujdance and look upon it as the symbolic representation of th<• ten gums. The Granth Sahib is the central object of worship in all gurclwaras. It is usually draped in silks and placed on a cot. IL has an awning over it and, while it is being read, one of the congregation stands behind and waves a fly whisk made of Yak's hrur. Worshippers go down on their knees to make obeisance and place offerings of cash or kind before it as they would before a king: for the Granth is to them what the gurus wert' to their ancestors-the Sncii Prirlsiih (the true Emperor). With the influx of Hindus into the Sikh fold, a number of ceremonies associated with the worship of idols ha\'e grown around lhe Granth. In
29'7
Arra~t
The hymns of the Granth are not arranged by authors or subject matter but divided into SI ragas or musical modes in which they arc meant to be sung. What the Sikh gurus wished to emphasize more than the way of good deeds (karmamiirga), knowledge (gyanami.irgn), or devotion ( bhaluimiirgn) was the path of worship of the name ( ru'itnamiirga). They considered divine worship through music the best means of attaining that state ofbliss-vismiid--whjch resulted in communion with God. The selection of ragas was carefully made. TI1ose that aroused passions of any kind were omitted. Megh and Hindol were not used because of their jubilant tone;Jog and Dipak were likewise n;jected for their melancholy. The inst.ructions to singers were to avoid induJging in exposition of the intricacies of the ragas, but. to sing them in such a way that the meaning of the words was easily and gently conveyed to the listeners. Within the ragas, the compositions of the gurus intenningle and are followed by those of the Bhaktas.
Sanctity The compositions of the gurus were always considered sacred by their followers. Guru Nanak said that in hls hymns 'the true Guru manifested Himself, because they were composed at His orders and heard by Him' ( Var Asa). The fonrth guru, Ram Das, said: 'Look upon the words of the True Guru as the supreme truth, for God and the Creator bath made him utter the words' ( Var Gnu17,. When Arjun formally installed the Granth in the Harimandir, he ordered his followers lo treat it with the same reverence as they treated their gurus. By the time of Gum Gobind Singh, copies of the Granth had been installed in most gurdwaras. Quite naturally, when he declared the line of succession of gums ended, he asked his followers to turn to the Granth for gujdance and look upon it as the symbolic representation of th<• ten gums. The Granth Sahib is the central object of worship in all gurclwaras. It is usually draped in silks and placed on a cot. IL has an awning over it and, while it is being read, one of the congregation stands behind and waves a fly whisk made of Yak's hrur. Worshippers go down on their knees to make obeisance and place offerings of cash or kind before it as they would before a king: for the Granth is to them what the gurus wert' to their ancestors-the Sncii Prirlsiih (the true Emperor). With the influx of Hindus into the Sikh fold, a number of ceremonies associated with the worship of idols ha\'e grown around lhe Granth. In
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