Sikh Ardas

[GPS]

The verse says that Durgsheh took hold of bhagauti. Here Bhagauti is sword.

Punj Pyaarey, Chaar Sahibzaadey

Ardaas Part III

The Talking Stick Colloquium # 35, Nov 8 - 14Convenor: RAVINDER SINGH TANEJA

THE DIALOGUE - So Far

We concluded our discussion last week with a consideration of the first passage of the Ardaas. The discussion on 'Bhagauti' should dispel any notion that the Sikh Ardaas begins with a summons to the goddess Durga. Clearly, the Gurus have used the existing cultural context (epics, legends, myths, etc.) to convey a singular message: that the One essence (Akal Purakh) permeates everything and it is to this power alone that a Sikh must connect to - as provider, sustainer and nourisher.

Several questions raised by readers remain unanswered and perhaps do not have a final answer. But we will continue to ponder them as we proceed.

THIS WEEK

This week we move on to the next passage in our Ardaas, which runs thus:

Punjaa(n) pyaareaa(n), chauhaa(n) Sahibzaad-eaa(n), chaalee mukte-aa(n), hutthee-aa(n), juppee-aa(n), tuppee-aa(n) ... **

[** In dwelling on this passage, it became increasingly evident and compelling that we need to pause - even at the cost of a slight digression - and reflect on the iconic figures mentioned as well as the institutional implications, particularly around the Punj Pyaarey. Accordingly, we will take up the remainder of the passage, from "Jinaa(n) naam jap-eaa ... " with next week's discussion.]

The Ardaas now moves from invoking the Tenth Master and the Eternal Guru, Guru Granth Sahib (lines 7 -10 which we did not specifically consider last week but which were later appended to the ardaas) to hailing the Guru and the Way of the Guru (Guru Panth) by celebrating the exemplars who walked the Way - the Punj Pyaarey, Chaar Sahibzaade, Chaali Muktey, and the Hutthee, Juppee and Tuppee.

We noted last week that the double edged sword, Khanda, represents Akal Purukh's transcendence as well as immanence. In our discussions on this forum, we have noted elsewhere that Akal Purakh's creative blueprint (Naam) operates in the

universe through the agency of Hukam.

The Guru and the Way of the Guru (Guru Panth) is a manifestation of Hukam in the evolution of human history. Dr Jaswant Singh Neki rightly suggests that the Guru Panth is Sikhi's unique contribution to religious and social thought.

The passage begins with a listing of Sikhs who are our standard bearers. Starting with the Punj Pyaarey to the Chaar Sahibzaadey and Chaali Muktey, the ardaas moves on to an assortment of spiritual warriors - hutthee, juppee and tuppee.

We can think of them as the Panch (the exemplars mentioned in the Japji Sahib). More than just a listing of our heroes, this passage also hints at the evolution of Sikh institutions over time. For instance, the concept of Punj Pyaarey or The Five Beloved Ones is one of the foundational institutions of Sikhi.

Accounts of the Gurus have alluded to prominent Sikhs who played an important role in the development of the community and served as trusted advisors. We have examples of Guru Arjan depending on Sikhs like Bhai Gurdas, Bhai Bidhi Chand, Bhai Jetha, Bhai Langaha, Bhai Pirana and Bhai Paira. Similarly, Guru Tegh Bahadar relied on Bhai Mati Das, Bhai Gurditta, Bhai Dyala, Bhai Udha and Bhai Jaita.

In 1699, Guru Gobind Singh institutionalized the Punj Piyaarey in the form of the Khalsa. It is these five beloved who are remembered (collectively, not by their names) in the ardaas: Bhai Daya Singh, Bhai Dharam Singh, Bhai Himmat Singh,

Bhai Mokham Singh and Bhai Sahib Singh.

The evolution of a collaborative model of governance that the Sikh Gurus envisioned was visible in action since the time of Guru Nanak whose submission to Guru Angad was a prototype of the idea that ultimate authority was diffused in the larger Panth, not concentrated in any individual, no matter how exalted. It also signals the fact that the Guru resides in the collective Panth. Guru Arjan's installing of the Adi Granth was a natural corollary to this.

The initiation of the Khalsa was a truly revolutionary advance, a quantum leap. The earlier Gurus, regardless of their trusted advisors, still had the final say. With the Khalsa, Guru Gobind Singh re-enacted and institutionalized Guru Nanak's investiture of Guru Angad by asking the Khalsa (with folded hands) for admission to the fraternity.

The writ of the collective Panth became more important than that of the individual - even Guru Gobind Singh, who, as we know, had to submit to the will of the Khalsa on several occasions.

The Chaar Sahibzaadey or the Four Princes in Sikh parlance refers to the four sons of Guru Gobind Singh - all martyrs to the cause of the Guru's Way. Their mention in the Sikh ardaas is testimony to the fact that chronological age has no bearing on spiritual attainment, resolve, determination or military ability. The fact that not all of the Gurus' progeny possessed similar qualities suggests that one cannot necessarily "inherit" these qualities.

In Eastern thought, to be a "mukta" implies escape from the bonds that tie us to a human existence. In Sikhi, a "mukta" is one who has completely surrendered to "Hukam," even while living an earthly life. The distinction is important.

The "Chaali Muktey" in the ardaas is a testimony to the forty Sikhs who eventually redeem themselves by sacrificing their lives for the Guru in an act of supreme self-surrender. Note that the reference to the Forty Sikhs is to those who died at Chamkaur as well as those who returned to fight at Muktsar.

Juppee, Tuppee and Hutthee," - like Muktey and Bhagauti - are words with a very old lineage and have come to be laden with layers of meaning that we have to sift through to arrive at the gurbani variant of this terminology.

Traditionally, a "juppee" is one who does "jup" or recites a scriptural passage over and over again or recites a specific "mantar" for the attainment of a desired end. "Tupp," from which the word "tuppee" is derived, literally means heat or to generate heat. Like jup, doing tupp was also aimed at achieving an end, which could include occult powers. The methodology of tupp is distinct from jupp in that it typically involves lighting the heat of bodily mortification and suffering.

"Hutthee" in common parlance means immovable which, put another way, relates to determination, persistence and resolve. Hence, Hutth Yoga, which believes that through bodily resolve one can attain the desired spiritual state.

Gurbani rejects all such traditional interpretations of these terms. There is no technology for nadar, a component that is missing in traditional Indian religious practice.

In Gurmat, to be a juppee is to remain fixed in Naam ('jappoh ta eko naama'); there is no greater tupp than to accept the pain and suffering that comes with daily self-surrender to Hukam. This requires true hutth or resolve, one that is bereft of ego or pride.

LET'S PONDER TOGETHER

We need to continue our discussion around prayer - its meaning and implication. To reiterate some of the questions: Why pray? Is prayer inherent to our nature? Does God really need our prayers? If God does, then I wonder what kind of a God needs constant praises.

But this week, let's consider the historical underpinnings of our ardaas as exemplified by the passage under consideration. A significant portion of the ardaas is a recounting of our history and a remembrance - and celebration - of Sikhs gone by who have set standards for us to emulate.

This passage of the ardaas transitions from an invocation to the Akal Purakh (symbolized by the double edged sword) to the manifestation of the Guru Panth in history. I suspect that many Sikhs (like me) have not stopped to ponder the implications of the Guru Panth as a new way of organizing society and a new way of living - the "teesar panth" or third way that is mentioned in Sikh thought.

LET'S CONSIDER

Political power being subservient to ethical and moral values - as exemplified by the institution of the Punj Piyaarey (The Khalsa). What implications does this have for individual Sikhs on how to live and engage in life?

Do we need to remind ourselves that the Khalsa carries a special responsibility?

- A life of unimpeachable integrity and impeccable behavior

- Total and selfless commitment to the service of humanity.

November 8, 2010

With Thanks from: Sikhchic.com

[Balbir Singh]

Pray Truth for all and say Satsriakaal!

Dear all and GPS Jee!

You wrote "The verse says that Durgsheh took hold of bhagauti. Here Bhagauti is sword."

Please listen. Gurdev is singing. 'Laee bhagautee durgsaahi' - 'Bhagautee having taken firm breath'.

Without true Naam Simran, who can comprehend Guru's Granth?

Thanks for the Vyakhya of third part of Ardaas.

Remembering our ancestors in all ways is a great thing. But giving excuses for our rituals is no way appropriate, in my view.

I have read this article. Few things have come in my mind. Maybe someone from the Fauj of your preachers can answer this.

Are adding words to extend Guru's Hymn allowed in Sikhi? Even Guru Gobind Singh Jee did not add His Name, after 'Teg Bahaadar Simariye'.

*****

It is late night here. I try to make it short today.

It was interesting to read words 'teesar panth'. Gurus never talked about the 'teesar panth'. They discarded the name and writings of one who talked about it. Sikhi is about Naam Simran and recognizing God among all, not separating and forming different social rules. The clairvoyant Bhai Gurdaas Jee lived at times during the second and the sixth Guru. He prophesied about Guru Gobind Singh Jee. He did not add Singh with his own name though.

He wrote

ਇਉਂ ਤੀਸਰ ਪੰਥ ਰਚਾਇਅਨ ਵਡ ਸੂਰ ਗਹੇਲਾ।

ਵਾਹ ਵਾਹ ਗੋਬਿੰਦ ਸਿੰਘ ਆਪੇ ਗੁਰ ਚੇਲਾ ॥੧੬॥

ਭਾਈ ਗੁਰਦਾਸ ਜੀ (ਵਾਰ ੪੧ ਪਉੜੀ ੧੬)

'ion teesar panth rachaaianu vad soor gahelaa. vaah vaah gobind singh aape gur chela.' vaar 41-16-19.

He also used the word 'teesar mazhab'.

ਇਹ ਤੀਸਰ ਮਜਹਬ ਖਾਲਸਾ ਉਪਜਿਓ ਪਰਧਾਨਾ¹।

ਭਾਈ ਗੁਰਦਾਸ ਜੀ (ਵਾਰ ੪੧ ਪਉੜੀ ੧੬)

Have Sikhs become Mazhabi?

Balbir Singh

[GPS]

Balbir singh wrote

Please listen. Gurdev is singing. 'Laee bhagautee durgsaahi' - 'Bhagautee having taken firm breath'.

Balbir singh ji

Here Durgshah is reference to legendary Durga. She is mentioned by this name at other places also

in this composition. There is no scope of doubt.

Bhagauti is reference to Sword. The meaning is Durgshah or Durga took hold of Bhagauti and what she did is

given in the following line.

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.

Let us refrain from fabricating our own meanings.

Stay on topic of ardas in this thread.

[Balbir Singh]

Pray Truth for all and say Satsriakaal!

Dear all and GPS Jee!

You wrote "Here Durgshah is reference to legendary Durga. She is mentioned by this name at other places also in this composition."

Gurdev has used the words Bhagauti, Chandi and Durgaa many times perfectly in the Vaaks rightly giving a particular message. Gurdev used the word kripaan where it was needed. Durgshah is not Durga, Durgsaahi also not. The wonderful Guru knew where He is using which word.

Strange. Preachers are trying their best to convince people that Bhagauti is a sword. They begin Ardaas by saying 'pritham bhagauti simar ke' but never do Simran of kirpaan. It would be interesting watching a movie on preachers doing Simran repeating the word 'kirpan'.

I wonder why preachers have not chosen and misinterpreted other words from the Granth for rest of the Kakaars.

Quote "Bhagauti is reference to Sword. The meaning is Durgshah or Durga took hold of Bhagauti and what she did is given in the following line."

Bhagauti, Durga, Chandi is the Shaktee (active energy) of God. One becomes a moorty poojak if he worships them as a symbol made of metal.

Quote "Let us refrain from fabricating our own meanings."

Thanks for your references of the Guru's Vaaks. But why have you attached the fabricated meanings with it?

Quote "Stay on topic of ardas in this thread."

This is a good suggestion. Please provide answers to some questions asked so far. I will be grateful.

Balbir Singh

[GPS]

Gurdev has used the words Bhagauti, Chandi and Durgaa many times perfectly in the Vaaks rightly giving a particular message.

Durgaa is legendary figure who fights in chandi di vaar.

Do not mistake chandi and Bhagauti to mean Durga.Keep them separate.

Bhagauti at places is Kirpan and at some other places is used directly for akal purakh.

Take its meaning as per context of use.

. Durgshah is not Durga, Durgsaahi also not. The wonderful Guru knew where He is using which word.

.

Durgshah is Durga in chandi Di vaar. Do you deny that?

Though you have written above that Durgshah is not Durga,

yet it is better you confirm it.

[Balbir Singh]

Pray Truth for all and say Satsriakaal!

Dear all and GPS Jee!

Gurdev wrote 'durgaa', 'durgsaah', 'durgsaahi' at different occasions. He wrote these with a hope that readers would pronounce, understand and receive the wisdom of these words as they are written. Translators and mind of some translated Sikhs rebel and deny accepting Guru's Truth. Why?

Quote "Durgshah is Durga in chandi Di vaar. Do you deny that?"

Durgsaah, durgsaahi and durgaa are different words in their spelling, pronunciation and meaning according to Gurdev. I also realize the same.

*****

Also, please say something about the questions raised in this thread, for the sake of seekers.

Balbir Singh

[GPS]

Durgsaah, durgsaahi and durgaa are different words in their spelling, pronunciation and meaning according to Gurdev. I also realize the same.

They are used for the same person i.e. Durga in chandi di vaar. Answer my question.

Do you deny this?

I give a sample quote of what i am saying from Chandi di vaar.

ਦਿਤਾ ਇੰਦ੍ਰੁ ਨਿਕਾਲ ਕੈ ਤਿਨਿ ਗਿਰ ਕੈਲਾਸੁ ਤਕਾਇਆ ॥

दिता इंद्रु निकाल कै तिनि गिर कैलासु तकाइआ ॥

Indra was turned out of his kingdom and he looked towards the Kailash mountain.

ਡਰਿ ਕੈ ਹਥੋ ਦਾਨਵੀ ਦਿਲ ਅੰਦਰਿ ਤ੍ਰਾਸੁ ਵਧਾਇਆ ॥

डरि कै हथो दानवी दिल अंदरि त्रासु वधाइआ ॥

Frightened by the demons, the element of fear grew enormously in his heart;

ਪਾਸ ਦੁਰਗਾ ਦੇ ਇੰਦ੍ਰੁ ਆਇਆ ॥੩॥

पास दुरगा दे इंद्रु आइआ ॥३॥

He came, therefore to Durga.3.

Pauri

ਇਕ ਦਿਹਾੜੇ ਨ੍ਹਾਵਣ ਆਈ ਦੁਰਗਸਾਹ ॥

इक दिहाड़े न्हावण आई दुरगसाह ॥

One day Durga came for a bath.

ਇੰਦ੍ਰ ਬਿਰਥਾ ਸੁਣਾਈ ਅਪਣੇ ਹਾਲ ਦੀ ॥

इंद्र बिरथा सुणाई अपणे हाल दी ॥

Indra related to her the story agony:

Chandi di vaar

The above is just one place where Durga is addressed as Durgshah. There are many more places like that.

Only jugglery of words is not going to help you.

[Balbir Singh]

They are used for the same person i.e. Durga in chandi di vaar. Answer my question.

.....

ਇਕ ਦਿਹਾੜੇ ਨ੍ਹਾਵਣ ਆਈ ਦੁਰਗਸਾਹ ॥

इक दिहाड़े न्हावण आई दुरगसाह ॥

One day Durga came for a bath.

Pray Truth for all and say Satsriakaal!

Dear GPS Jee!

You are not able to answer any question I asked so far. The topic is on Ardaas. Gurdev suggested simaring Bhagautee first in Ardaas. You went astray replacing Bhagauti with the word sword and failed to prove that Bhagauti is a sword. Did Gurdev write Bhagauti so that you can hold a sword firmly in hand or hang it on the body? No excuses please. Give answers to the young generation if you can.

In the example you quoted Guru's Vaak 'ik dihaarey nhaavan aaee durgsaah'. Then you quoted the translator 'One day Durga came for a bath'. The translator did not write 'One day Durgsah came for a bath'. Why?

The answer is simple. The translator does not know what Durgsah is. And what has it to do with bathing?

Replacing words for misinterpreting Guru's words has brought Sikhs to a show on stage. You are one of these results, I feel.

This is not my duty to make your preachers and translators smarter. It is God's Grace if they recognize their soul's thirst, seek and find the solution.

You started this post with "They are used for the same person i.e. Durga in chandi di vaar. Answer my question."

I have no instrument to measure the height or depth of such ignorance. Is Durga really a person? And Durgsah is the same person?

Balbir Singh

[GPS]

Blabir singh ji

You wrote earlier in this thread

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

I replied

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

You did not agree and i wrote

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?

You asked for reference

Please provide references from chandi di vaar and oblige.

This was the reference given to you

Balbir singh ji

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

Here Bhaguati is mentioned as sword. Nowhere Bhagauti is mentioned as Durga in chandi di vaar.

This is the point you want to make but hesitate to say openly.

Durga is mentioned by many other names in chandi di vaar like durgshah , bhavani etc but not Bhagauti.

If you believe she is , show us here by quoting from chandi di vaar.

[Balbir Singh]

Pray Truth for all and say Satsriakaal!

Dear GPS Jee!

Please listen. Guru Naanak Dev Jee is singing.

ਗੁਰੂ ਜਿਨਾ ਕਾ ਅੰਧੁਲਾ ਚੇਲੇ ਨਾਹੀ ਠਾਉ ॥

गुरू जिना का अंधुला चेले नाही ठाउ ॥

Gurū jinā kā anḏẖulā cẖele nāhī ṯẖā▫o.

Whose guroo is blind, followers do not find their place of rest.

SGGS Ang. 58-3

My curiosity is to know. What may happen with those who follow the misleading translations, not their Guru?

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

Gurdev has used the word Bhagauti not sword in the mentioned composition. It is the translator who has replaced Bhagauti with a sword.

*****

Thanks fro referring this wonderful Vaak from Gurdev again.

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

Perhaps it is very important for you. You have again referred to the above Guru's Vaak and its strange translation.

In my view, it is unintelligent to translate Guru's Vaak 'varjaagaRi bhaaree' as 'appearing like great lustrous fire', also 'ratu peeyai piyaaree' as 'and this lovely weapon drinks blood'.

*****

Quote "Here Bhaguati is mentioned as sword. Nowhere Bhagauti is mentioned as Durga in chandi di vaar.This is the point you want to make but hesitate to say openly."

Has your mind talked to you this in a dream?

Quote "Durga is mentioned by many other names in chandi di vaar like durgshah , bhavani etc but not Bhagauti."

Then what, Durga is Durga and Bhagauti is Bhagauti. Better worry to get their wisdom. That is surely not possible by replacing Bhagauti with the word sword in a translation.

Quote "If you believe she is , show us here by quoting from chandi di vaar."

For your unconsciousness only you are responsible, not I.

Balbir Singh