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This chapter explores the eight ‘sittings’ (chaunkis) to sing kirtan as part of daily liturgical routine at the Darbar Sahib (n Amritsar) in its historical context, concentrating on contemporary religious and secular musical traditions. The author establishes the religious context of the eight musical chaunkis at the Darbar Sahib through the lens of the ‘eight orders of darshans’. These sittings include Asa di Var di chaunki (early morning), Bilaval di chaunki (after sunrise), Aanad di chaunki (before noon), Sarang di chaunki (noon), Charan Kamal di chaunki (afternoon), So Dar di chaunki (sunset), Arti/Kalyan di chaunki (night), and Kirtan Sohile/Kanare di chaunki (late night). All these chaunkis are organized around Sikh worship since music is regarded as the manifestation of the Divine. The mystical meaning of the Granth Sahib is evoked by the singing and listening of sacred hyms which are set to the ragas of north Indian classical music. Spiritual discipline is the primary objective of Sikh kirtan. The singing of hymns in processional chaunkis is also discussed. The chapter concludes with a discussion of Kirtan chaunkis in Sikh literature and their evolution in history.

The Harimandir Sahib, also known as Darbar Sahib or ‘the Divine Court’, is the central place of Sikh worship and conveys the sense of majesty that emanates from the entire temple complex. The gurdwara, erected in the middle of a sacred pool called Amritsar or ‘Lake of Immortality’, has always been the prime focus of Sikh reverence and devotion. In fact, Guru Arjan called it the noblest of all places. This chapter explores how the city of Ramdaspur was established, why Guru Arjan built the temple within the sacred pool, and how the Darbar Sahib acquired its sacred status and became the central institution in the development of the Sikh tradition. It also discusses Guru Nanak's conscious decision in the 1520s to found a new settlement at Kartarpur (‘Creator's Abode’) on the right bank of the river Ravi.

This chapter focuses on Guru Arjan and his place in Indian history. It traces the historical origins of the Sikh tradition and looks at the social and political milieu of Guru Nanak's early life. It then moves on to discuss the historical setting of Guru Arjan's life, which encompassed the reign of two Mughal emperors, Akbar (r. 1556–1605) and Jahangir (r. 1605–1628). It constructs a brief outline of Guru Arjan's life, including the 25 years of his ministry during which he built the Darbar Sahib and compiled the first authoritative text of the Adi Granth. The growing strength of the Sikh Panth is first placed in context of the liberal policies of Emperor Akbar which sheltered the Guru and his followers for some time; and later with Jahangir, when it conflicted with Mughal authorities leading to the Emperor invoking the Yasa to impose the death penalty on Guru Arjan. The reconstruction of his life offers a chance to understand the dynamics of the history and culture of the Sikhs, as well as the rapidly changing religious and cultural landscape in Mughal India.