Sikh Ardas

[GPS]

Ardaas: Philosophy, Form & Practice

The Talking Stick Colloquium # 33, October 25 - 31Convenor: RAVINDER SINGH TANEJA

THE TOPIC THIS WEEK

The title of this week's colloquium is a give away. Yes, we intend to stop, pause and take a fresh look at the congregational prayer known as Ardaas - its essence, evolution and current practice. This will serve as a good supplement to the current Roundtable Open Forum on Prayer, concurrently running on sikhchic.com..

Oftentimes, we miss the obvious. Until I read Dr. Jaswant Singh Neki's book, Ardaas: Darshan, Roop, Abhiyas some years ago, I had never paid much attention to the ardaas, treating it much like a routine that happened at the gurdwara, at a Sikh

event or at a rite of passage.

Reading the book was another one of those "wow" or "wah" moments for me. I came to appreciate - yet again - the genius of Sikhi for gifting us a unique gem of an ardaas: at once a prayer, a challenge, a resolution and a remembrance.

For this discussion, I have borrowed freely from Dr. Jaswant Singh's book as well as an essay that I co-authored with Dr. I.J Singh entitled, "On Faith, Grace and Prayer," being a review of Dr. Satnam Kaur's book, Three Basics of Sikh Religious Thought.

Incidentally, the title of this week's column is borrowed from Dr Jaswant Singh's book.

THE SIKH PRAYER

The word 'Ardaas' is believed by some scholars to be a derivative of the Persian "Arzdashat", which means a petition or the presetation of one. Others suggest that it is a Sanskrit compound word made up of "Aradan" and "aas" or the act of pleading.

For Sikhs, ardaas should be viewed as a petition reflecting the collective consciousness of the Panth, through which corporate concerns as well as individual pleas can be expressed as a way of seeking the welfare of humanity (sarbat da bhalla).

Traditional accounts suggest that the tradition of congregational ardaas began during Guru Nanak's times when he advised his Sikhs to do ardas with folded hands when feeling helpless. This practice was continued by the Second, Third and Fourth Masters. Guru Arjan started the practice of doing ardaas facing the Adi Granth (then known as 'Pothi Sahib') after its investiture in the Darbar Sahib.

It is believed that the present form of the ardaas can be attributed to Bhai Mani Singh, although there is no documentary evidence for this. Shorter forms of the ardaas exist (on paper), which can be traced to Guru Gobind Singh's time.

The Sikh congregational prayer is a unifying force for all Sikhs - the practice and repeated assertion of the credal statement, 'dhyan dhar ke bolo jee, Waheguru', followed by the collective pride in recalling our spiritual martyrs: 'jinnah singhaa(n) singhniaa(n) nay dharam haith sees ditaah', and listing the common institutions, 'panjaa(n_takhtaa(n) sarbat gurdwaariaa(n) da dhian dhar kay' - all these inspire and bond Sikhs together through a collective process of honouring our history.

The significant thing is that the Khalsa has had to earn every deed, every action, every sacrifice. These are not empty words: The Five Beloved Ones (panj pyarey); the four princes (chaar sahibzaadey); the forty liberated ones (chaali muktey) and an

assortment of spiritual warriors (hatth, jap, tap) have all earned their stripes.

In celebrating their martyrdom with pride and honor, the Ardaas is also an epistle of victory for the Sikhs as well the taking of an oath, a resolve to strive for universal harmony, to seek the welfare of all humanity (sarbat da bhalla), to sacrifice for the larger good.

Lastly, the ardaas is a prayer invoking blessings for a successful venture or mission, or victory in a just cause.

But in all this, one thing remains constant: Naam and its remembrance remains central and foundational.

LET'S PONDER TOGETHER

Nowhere in the ardaas is there a provision for individual gain or prosperity. What, then, do you make of our impulse to pervert a prayer by treating Waheguru as a kind of answering service that you can call for a myriad of reasons? Or, as the satirist Ambrose Bierce likened prayer to "asking that the laws of the universe be annulled on behalf of a single petitioner, confessedly unworthy."

The world around us teaches us to be self-reliant: fend for yourself, be your own person, etc. Prayer is an acknowledgement of dependency on a greater power. How do we square the two?

As Sikhs, we are taught to walk in Hukam and accept the Will of God. If so, why petition for intercession? A caring God must surely know our needs better than we do. So why bother with prayer?

More next week

October 25, 2010

With Thanks from: http://sikhchic.com/article-detail.php?id=1927&cat=12

[Balbir Singh]

Pray Truth for all and say Satsriakaal!

Dear all!

The writer of this article in the last line writes "As Sikhs, we are taught to walk in Hukam and accept the Will of God."

The moderator of The Talking Stick Colloquium goes on changing or replacing words from the participant's posts. Is this following the Hukam or moderating God's Hukam?

*****

Quote "I came to appreciate - yet again - the genius of Sikhi for gifting us a unique gem of an ardaas: at once a prayer, a challenge, a resolution and a remembrance."

I have a curiosity. Who gave this Ardaas to Sikhs?

Quote "For this discussion, I have borrowed freely from Dr. Jaswant Singh's book as well as an essay that I co-authored with Dr. I.J Singh entitled, 'On Faith, Grace and Prayer,' being a review of Dr. Satnam Kaur's book, Three Basics of Sikh Religious Thought."

Please borrow the Ardaas from the reverend Gurus also.

Quote "The word 'Ardaas' is believed by some scholars to be a derivative of the Persian 'Arzdashat', which means a petition or the presetation of one. Others suggest that it is a Sanskrit compound word made up of "Aradan" and "aas" or the act of pleading."

The true Sikh should believe the Guru, or your research?

Quote "For Sikhs, ardaas should be viewed as a petition reflecting the collective consciousness of the Panth,"

In the previous line you wrote it is 'a petition or the presentation of one'?

Quote "Traditional accounts suggest that the tradition of congregational ardaas began during Guru Nanak's times when he advised his Sikhs to do ardas with folded hands when feeling helpless."

This is how Sikhi is injected with false rituals. Please provide a reference from Guru Naanak Dev Jee. I will be grateful.

Quote "It is believed that the present form of the ardaas can be attributed to Bhai Mani Singh, although there is no documentary evidence for this."

Truth is not believing in it.

Quote "Shorter forms of the ardaas exist (on paper), which can be traced to Guru Gobind Singh's time."

Please provide the proof that Guru Gobind Singh Jee did this Ardaas. I will be thankful.

Quote "But in all this, one thing remains constant: Naam and its remembrance remains central and foundational."

Is remembering the name of martyrs doing Naam Simran?

Quote "Nowhere in the ardaas is there a provision for individual gain or prosperity."

Why the names of individuals are announced in the Ardaas for their gains and prosperity?

Quote "What, then, do you make of our impulse to pervert a prayer by treating Waheguru as a kind of answering service that you can call for a myriad of reasons? Or, as the satirist Ambrose Bierce likened prayer to "asking that the laws of the universe be annulled on behalf of a single petitioner, confessedly unworthy."

Do you follow God's Hukam by annulling all laws of His Universe?

Quote "If so, why petition for intercession? A caring God must surely know our needs better than we do. So why bother with prayer?"

Prayer happens. Prayer is not done.

Balbir Singh

[GPS]

Part 2 of article

THE DIALOGUE - So Far

We attempted a brief overview of the Sikh Ardaas by locating its formation and evolution in the context of Sikh history. We also paused and reflected on some of the distinguishing features of our ardaas - remembrance, history, petition and corporate character.

Is ardaas a transaction to be entered for personal gain or a state of mind that is imbued with a sense of deep gratitude and faith? This is a discussion that we hope will unfold in the coming weeks as we delve deeper into the form, structure and underlying philosophy of our institutional prayer.

SUGGESTED STUDY

For the purpose of analyzing the ardaas, one could break it down into its constituent parts. Dr Jaswant Singh Neki in his book suggested the following division:

1 From "Ik Oankar Waheguru Ji ki fateh" to "Sri Bhagauti Ji sahaai."

2 From "pritham Bhagauti simar ke" to "sabh thaa-een hoye sahaai."

3 From "Dasve(n)h Paatsah" to "paatth deedaar da dhyan."

4 From "panjaa(n) pyariaan" to "tinaa(n) di kamaai da dhyan."

5 From "panjaaa(n) takhtaa(n)" to "dhyan dhar ke."

6 From "prithme sarbat Khalsa ji ki" to "Khalsa ji ke bol baaley."

7 From "sikhaa(n) noon Sikhi daan to Dharam ka jaikar."

8 From "sikhaa(n) da mun neeevaa(n)" to "seva sambhaal da daan Khalsa ji noo(n)."

9 From "hey Nimaaniaa(n) de maan" to "di ardaas hai."

10 From "Nanak naam chardi kalaa" to "sarbat da Bhalla."

It may not be possible to dwell on each line of the ardaas - as Dr. Jaswant Singh ji has done in the book. Instead, we will use an abbreviated schema.

THIS WEEK

As was said last week, by overlooking the obvious, we miss patterns, connections and symbolic representations - which, if grasped, could bring a profound shift in our understanding and enable a deeper experience of gurmat.

Add to that the danger of being too literal in one's interpretation. The Gurus did indeed use common currency and colloquialisms to deliver their message - that was their genius - but the common terms they used were invested with a distinct

meaning, which all too often gets lost because we don't see beyond the literal.

Then again, Sikh teachings have used Indian mythology to convey their message. We short change ourselves when, in our eagerness to distance ourselves from our Hindu antecedents, we dismiss all Indian mythology as a waste of time. As a

consequence, we paint ourselves into a corner.

One such example (and the focus of this week's discussion) is the line "pritham Bhagauti simar ke."

ik onkar waheguru ji ke fateh sri bhagautti ji sahaai

vaar sri bhaguauti ji ki/ paatshaahi dasvee(n)

pritham bhagauti simar ke gur nanak laee(n) dhiaae

phir angad gur te amardas ramdaasay hoee(n) sahaai

arjan hargobind no simro sri har rai

sri harkrishen dhiaa-eeay jis ditthe sabh dukh jaae

tegh bahadar simari-ay ghar nau nidh aavay dhaae

sabh thaa-ee(n) hoe sahaai

The invocation to 'Bhagauti' at the start of the ardaas is a passage from Guru Gobind Singh's composition, "Bhagauti ki Vaar," which is one of several works where Guru Sahib has used prevailing mythology to inspire Sikhs into righteous action.

In Guru Gobind Singh's innovative poetic style, we see Waheguru addressed by different names that are inspired by weapons, especially the sword: "Namaskar Sri Kharag ko," or "Sri Asdhuj ji kariyo rachha," or "Sahib sri sabh ko sirnayak."

The use of the term "Bhagauti," which in Hindu parlance is associated with the Hindu goddess Durga, can easily mislead us into believing that Guru Gobind Singh was a Durga worshipper - a claim that is sometimes made by those who wish to

undermine gurmat.

The second stanza of Bhagauti ki Vaar makes it abundantly clear that the term 'Bhagauti' is being used at once for Waheguru, the Creator/ Doer as well as the sword, signifying spiritual knowledge.

The sword is an ancient and widely used symbol to represent the totality of Waheguru's powers. In Bhagauti ki Vaar, the term used is "khanda," which is a double edged sword. The dual edge is very telling since it represents both the creative and destructive powers of the Creator who is actively engaged in the world of its creation, not standing idly by. It also represents transcendence on the one side and its manifestation in the world of time and space.

Above all, the double edged sword as a metaphor for Waheguru signifies justice.

In interpreting the Indian legend of Durga for Sikhs, Guru Gobind Singh is also conveying the inner essence of the story: Durga takes on and kills the demons. The demons, it turns out, represent our own wild inner nature that needs to be creatively

shaped.

LET'S PONDER TOGETHER

a Ardaas or the Sikh prayer is said to be the total outpouring of the individual soul, the ultimate expression of surrender and a reaching out. It is only natural that this outpouring finds a different expression at different times: worship or adoration; thanksgiving/ gratitude; confession; petition; plea for intercession.

We find all of these expressions in gurbani. Yet, it seems that we are reluctant to admit that petitioning (for goods, prosperity, etc.) is prayer.

b The Khalsa as an expression of the principle of justice that is symbolized by the sword.

c What implications does the kirpan have for us? Is it then a weapon or a reminder to be prepared to fight for justice?

November 1, 2010

With thanks from'

http://sikhchic.com/columnists/pritham_bhagauti_simar_ke_ardaas_part_ii_the_talking_stick_colloquium_34_nov_1_7

[Balbir Singh]

Pray Truth for all and say Satsriakaal!

Dear all!

Quote "For the purpose of analyzing the ardaas, one could break it down into its constituent parts. Dr Jaswant Singh Neki in his book suggested the following division:"

Is Ardaas to analyze and break it down?

The article demonstrates that the writer knows more English than Gurmat.

I have a question to the writer. Why the word Bhagauti occurs three times in the beginning of the Ardaas?

Quote "The invocation to 'Bhagauti' at the start of the ardaas is a passage from Guru Gobind Singh's composition, "Bhagauti ki Vaar," which is one of several works where Guru Sahib has used prevailing mythology to inspire Sikhs into righteous action."

Nowhere in mythology it is written that Bhagauti is a sword.

Quote "In Guru Gobind Singh's innovative poetic style, we see Waheguru addressed by different names that are inspired by weapons, especially the sword: "Namaskar Sri Kharag ko," or "Sri Asdhuj ji kariyo rachha," or "Sahib sri sabh ko sirnayak."

Was the Guru a pujari of symbols made of iron?

Gurdev is addressing Sri Kharag, Sri Asdhuj and Sahib Sri in the examples given not Waheguru. All that is expressed through a worldly language is about the worldly matter, God's Sargun Form.

Quote "The use of the term "Bhagauti," which in Hindu parlance is associated with the Hindu goddess Durga, can easily mislead us into believing that Guru Gobind Singh was a Durga worshipper - a claim that is sometimes made by those who wish to undermine gurmat."

Why are you undermining and misinterpreting the Guru's writing?

The Gurus have used the term Bhagauti despite it is Hindu parlance. Why?

Truth of Bhagauti is the same for all. Truth is not Hindu. It is not Sikh even.

Quote "The second stanza of Bhagauti ki Vaar makes it abundantly clear that the term 'Bhagauti' is being used at once for Waheguru, the Creator/ Doer as well as the sword, signifying spiritual knowledge."

The words Ik, Onkaar, Waheguru come before the word Bhagauti in Vaak 'ik onkar waheguru ji ke fateh sri bhagautti ji sahaai'. Are these all God or His Symbols? How many more Symbols preachers have explained to Sikhs?

Quote "The sword is an ancient and widely used symbol to represent the totality of Waheguru's powers."

This is interesting. God is infinite but His totality can be represented with the symbol called a sword made of iron.

Quote "Above all, the double edged sword as a metaphor for Waheguru signifies justice."

Sikh Rehit Maryada is suggesting hanging a single edged sword, not a double edged sword or both. Why?

Quote "In interpreting the Indian legend of Durga for Sikhs, Guru Gobind Singh is also conveying the inner essence of the story: Durga takes on and kills the demons. The demons, it turns out, represent our own wild inner nature that needs to be creatively shaped."

Please explain it. How does an iron sword hang kill the demons, our own wild inner nature?

Quote "a Ardaas or the Sikh prayer is said to be the total outpouring of the individual soul, the ultimate expression of surrender and a reaching out."

The Guru begins with Jap. Ardaas is the result.

Ardaas is not remembering a woven text and repeating it as job.

Ardaas of a worldly entangled person are mere desires of worldly needs.

Balbir Singh

[GPS]

Nowhere in mythology it is written that Bhagauti is a sword.

Balbir Singh

What makes you to write that?

In this composition Bhagauti is mentioned as sword. Have you not read this?

If not please read it.

[Balbir Singh]

Pray Truth for all and say Satsriakaal!

Dear all and GPS Jee!

You wrote "In this composition Bhagauti is mentioned as sword. Have you not read this?"

I have read the interpretations. In my view, these are misinterpretations.

Yes, I have read the original Vaak from the Guru. Bhagauti does not mean a sword.

Gurdev has also compiled Sri Guru Granth Sahib Jee enlivening Truth.

Please ponder. My Gurdev is singing.

ਭਗਉਤੀ ਭਗਵੰਤ ਭਗਤਿ ਕਾ ਰੰਗੁ ॥

भगउती भगवंत भगति का रंगु ॥

Bẖag▫uṯī bẖagvanṯ bẖagaṯ kā rang.

Bhagautee is Lord's color of devotion.

SGGS Ang. 274

Balbir Singh

[GPS]

Pray Truth for all and say Satsriakaal!

Dear all and GPS Jee!

You wrote "In this composition Bhagauti is mentioned as sword. Have you not read this?"

I have read the interpretations. In my view, these are misinterpretations.

Yes, I have read the original Vaak from the Guru. Bhagauti does not mean a sword.

Gurdev has also compiled Sri Guru Granth Sahib Jee enlivening Truth.

Balbir singh ji

Ardas is from chandi di vaar. You wrote that Bhaguti as sword is not mentioned in that composition.

I wrote Bhagauti is mentioned as sword in chandi di vaar.

Do you deny that?

[Balbir Singh]

Balbir singh ji

Ardas is from chandi di vaar. You wrote that Bhaguti as sword is not mentioned in that composition.

I wrote Bhagauti is mentioned as sword in chandi di vaar.

Do you deny that?

Please provide references from chandi di vaar and oblige.

[GPS]

Balbir singh ji

This is very nice way to settle an issue. Brief to the point.

Please read

ਲਈ ਭਗਉਤੀ ਦੁਰਗਸਾਹਿ ਵਰਜਾਗਣਿ ਭਾਰੀ ॥

लई भगउती दुरगसाहि वरजागणि भारी ॥

Durga held out her sword, appearing like great lustrous fire;

ਲਾਈ ਰਾਜੇ ਸੁੰਭ ਨੋ ਰਤੁ ਪੀਐ ਪਿਆਰੀ ॥

लाई राजे सु्मभ नो रतु पीऐ पिआरी ॥

She struck it on the king Sumbh and this lovely weapon drinks blood.

Chandi di Vaar

Thanks

[Balbir Singh]

Please read

ਲਈ ਭਗਉਤੀ ਦੁਰਗਸਾਹਿ ਵਰਜਾਗਣਿ ਭਾਰੀ ॥

लई भगउती दुरगसाहि वरजागणि भारी ॥

Durga held out her sword, appearing like great lustrous fire;

Does this mean that Durga is the sword herself?