Ardas: Sikh Congregational Prayer

Soul_jyot · #1 (**permalink**) 22-Nov-2006, 23:22 PM

http://www.sikhspectrum.com/112005/ardas.htm

Ardas: Sikh Congregational Prayer

by Baldev Singh

I am fascinated by the Ardas approved by the Shiromani Gurudwara Parbandhak Committee (SGPC) not only for its language, which flows in poetic rhythm, but for the way it encapsulates Sikh history and philosophy in such a pithy composition with a beautiful ending reflecting the universality of Nanakian philosophy (Gurmat). However, I am do not find the second and third lines and Pritham Bhgauti consistent with Gurmat.

Ikonkar Sri Wahiguru ji ki Fateh
Sri BhgautiiJi shae
Var Sri Bhgauti ji ki Patshahi 10
Pritham Bhgauti simarkai...

Thus I decided to find how and when these words were included in the Ardas. It is clear from Macaullife’s translation that second and third line were not part of the Ardas when he wrote his monumental work on Sikhism one century ago [1]. This is how his translation starts and ends.

“Sri Wahegur ji ki Fatah! Having remembered the Sword meditate on Guru Nanak. Through Nanak may Thy Name, O God, be exalted, and all prosper by Thy Grace! Sri Waheguru ji ka Khalsa! Sri Waheguru ji ki Fatah!”
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/14629-ardas-sikh-congregational-prayer.html

He translates Bhgauti as sword. Up to “May the tenth King, the holy Guru Gobind Singh, everywhere assist us” is the same as the SGPC approved Ardas. However, it is different in several aspects. For example, there is no mention of “five beloved ones”, ‘four sons of the tenth Guru,” “forty immortals” and the gift of long hair. Also, it is much smaller in size than the SGPC Ardas.

Dr. Gopal Singh translated the Ardas into English in 1966 about two decades after the approval of SGPC Ardas. It is remarkable in the sense that in his translation [2], he completely ignores the first three lines and this is how he stars and ends it:

“Having first remembered Lord the God, call on Guru Nanak. Blest by Nanak, the Guru, may our spirits be ever in the ascendancy. O God, may the whole world be blest in thy Will and Mercy.”

Gopal Singh’s translation is shorter in content than the SGPC Ardas but larger than Macaullife’s translation. His interpretation of the last line is different from that of Macauliffe. The footnote says that Guru Gobind Singh composed the first six lines. I think his start of the Ardas is proper and consistent with Nanakian philosophy, and in my opinion the Panth (Sikh community) should replace Bhgauti by an attribute of the One and Only.

Why didn’t Gopal Singh include the first three lines in his translation? Since he is no more with us to answer this question we are left only to speculate. Dr. Gopal Singh was the first Sikh to translate the entire Aad Guru Granth Sahib (AGGS) into English. I think it was his understanding of Gurbani (sacred hymns of AGGS), which persuaded him to drop the second and third lines and Pritham Bhgauti, as they are inconsistent with Gurmat.

Kapur Singh avoids the second line but otherwise his is a faithful translation of SGPC Ardas [3]. This is how it starts and ends.

“Formless–form, to God, the abiding Victory. Var Sri Bhagauti composition of the 10th King. To begin with we invoke the Divine spirit of God and we remember Guru Nanak. May Thy Name, the Religion preached by Nanak, prevail and prosper forever and forever. May Thy Will be done wherein lies the good of all.”

His interpretation of the last line is similar to that of Macauliffe. He translates Bhgauti as “Divine spirit of God” without giving any reference or reason. Moreover, it is surprising and confusing why he didn’t use the same meaning of Bhgauti for the second line he dropped and the third line in the translation? Nonetheless, he says, “The opening part of this prayer, relating to the invocation of the nine predecessor Gurus, is an excerpt from a Punjabi composition of Guru Gobind Singh. It is called Var Sri Bhagauti JI Ki, which is abbreviated metrical version of a chapter of Markandeya purana called Durgasaptasati, seven hundred verses of which have been condensed into 55 stanzas” [4].

If Var Sri Bhagauti JI Ki is a Pujabi version of Durgasaptasati then who added the first stanza relating to the invocation of the first nine Gurus, as Markandeya purana was written long before the time of Sikh Gurus? Is Kapur Singh saying that Guru Gobind Singh did the interpolation? Does he understand the implications of his statement? Most likely he does not because the interpolation or composition of kachi bani (apocryphal composition) are unethical and are condemned in the AGGS. So Guru Gobind Singh can not be the author of Var Sri Bhagauti JI Ki. Then who is the author of Var Sri Bhagauti JI Ki?
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=14629

Dr. Tharam Singh, a brilliant man, with an analytical mind, who was a frequent contributor to the Abstracts of Sikh Studies, provides the answer to this question:

“The words, Padshahi 10 have been used to deceive the Sikhs into believing that these are the words used in supplication (Ardas) to the Almighty. Since the whole Var is dedicated to the goddess Chandi, there is no reason to believe that the first Pauri is not so intended. If Guru Gobind Singh is not the author of 54 of the Pauris, he can’t be the author of the first Pauri either, the one that begins with pritham bhgauti simarkai. This is confirmed by Bhai Kahan Singh’s explanation of the term Bhgauti in Mahan Kosh. So this form of Ardas from the first Pauri (stanza) of the Ballad has been foisted on the Sikhs just by adding the words ‘Padshahi 10’ to the title. We don’t know just when this form was introduced. It must have come up after the death of Bhai Mani Singh, at the time these so-called Bachittar Natak Granths first surfaced” [5].

According to Bhai Kahan Singh Nabha, Bhgauti means - devotee, goddesses (Bhagwati, Durgadevi, Chandi), sword, Mahakal and a certain meter in poetry (meter, stanza) [6]. Mahakal is the name of Shiv Ji in Hindu scriptures.

REFERENCES
1 Macaulife, M. A., The Sikh Religion, V. 5, 1990, p 331-332.
2 Singh, G. Guru Gobind Singh, 3rd edition, 1968, p 126-128.
3 Singh, K. Prasarprasna, 1st edition, Eds. Piar Singh and Madanjit Kaur, 1989, p 287-288.
4 Ibid, p 286.
5 Singh, T. The Chandi Chrittar, Spokesman, October 1999, p 39-42. 6 Nabha, K. S. Mahankosh (Punjabi), 1996, p 910.

Copyright©2005 Baldev Singh.

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Tejwant Singh · #2 (**permalink**) 23-Nov-2006, 01:07 AM

Quote:

Originally Posted by Balbir Singh

Pray Truth for all and say Satsriakal!
Dear all!

Quote "If Var Sri Bhagauti JI Ki is a Pujabi version of Durgasaptasati then who added the first stanza relating to the invocation of the first nine Gurus, as Markandeya purana was written long before the time of Sikh Gurus? Is Kapur Singh saying that Guru Gobind Singh did the interpolation? Does he understand the implications of his statement? Most likely he does not because the interpolation or composition of kachi bani (apocryphal composition) are unethical and are condemned in the AGGS. So Guru Gobind Singh can not be the author of Var Sri Bhagauti JI Ki. Then who is the author of Var Sri Bhagauti JI Ki?"

This shows how big is the frustration in some Sikhs. Have we ever doubted our mind? Have we only learnt to blame others?

Balbir Singh

Balbir Singh ji,

Guru Fateh.

Would you be kind enough to elaborate your displeasure with the article? I did not quite understand what your are trying to express. Pls Pardon my ignorance.

Tejwant

Ambarsaria · #3 (**permalink**) 16-Sep-2011, 01:42 AM

Humbly submitted for discourse and comments.

Quote:

<> vwihgurU jI kI &qih] sRI BgOqI jI shwie] vwr sRI BgOqI jI kI pwqSwhI 10] ipRQm BgOqI ismir kY gur nwnk leIN iDAwie] iPr AMgd gur qy Amrdwsu rwmdwsY hoeIN shwie] Arjn hrgoibMd no ismrO sRI hirrwie] sRI hirikRSn iDAwieAY ijs ifTY siB duK jwie] qyg bhwdr ismirAY Gr nau iniD AwvY Dwie] sB QWeI hoie shwie] dsvW pwqSwh sRI gurU goibMd isMG swihb jI! sB QWeI hoie shwie] dsW pwqSwhIAW dI joq sRI gurU gRMQ swihb jI dy pwT dIdwr dw iDAwn Dr ky bolo jI vwihgurU!

Remembrance of our ten Guru ji and their essence in Sri Guru Granth Sahib ji.

pMjW ipAwirAW,cOhW swihbzwidAW, cwlHIAW mukiqAW, hTIAW jpIAW, qpIAW, ijhnW nwm jipAw, vMf CikAw, dyg clweI, qyg vwhI, dyK ky Axif`T kIqw, iqnHW ipAwirAW, sicAwirAW dI kmweI dw iDAwn Dr ky, Kwlsw jI ! bolo jI vwihgurU!
ijnHW isMGW isMGxIAW ny Drm hyq sIs id`qy, bMd bMd ktwey, KoprIAW luhweIAW, crKIAW qy cVy, AwirAW nwl icrwey gey, gurdvwirAW dI syvw leI kurbwnIAW kIqIAW, Drm nhIN hwirAw, is`KI kysW suAwsW nwl inbwhI, iqnHW dI kmweI dw iDAwn Dr ky Kwlsw jI! bolo jI vwihgurU! pMjW qKqW, srb`q gurduAwirAW dw iDAwn Dr ky bolo jI vwihgurU!

Remembrance of the five loved one’s, the four sons of Guru Gobind Singh ji, and others for their spirituality, their sacrifices and valor in battle, individual perseverance and sacrifices through cruelty, while still maintaining their Sikhism. Remembering too the five Takhats and all places of Sikh worship.

Quote:

ipRQmy srb`q Kwlsw jI kI Ardws hY jI, srb`q Kwlsw jI ko vwihgurU, vwihgurU, vwihgurU icq Awvy, ic`q Awvn kw sdkw srb suK hovy[ jhW jhW Kwlsw jI swihb, qhW qhW riCAw irAwieq, dyg qyg &qh, ibrd kI pYj, pMQ kI jIq, sRI swihb jI shwie, Kwlsy jI ky bol bwly, bolo jI vwihgurU!
is`KW nUM is`KI dwn, kys dwn, rihq dwn, ibbyk dwn, ivswh dwn, Brosw dwn, dwnW isr dwn, nwm dwn sRI AMimRqsr jI dy ieSnwn, cOkIAW, JMfy, buMgy, jugo jug At`l, Drm kw jYkwr, bolo jI vwihgurU!!!

A solemn prayer, to always remember the creator, the well being of all and the old, the abundance of strength and success.
A solem prayer, for the embodiment in each Sikh of the virtues of truthful living and for the persona of a complete Sikh, the survival of institutions of Sikhism for times immemorial.

Quote:

is`KW dw mn nIvW, mq au~cI mq dw rwKw Awip vwihgurU[ hy Akwl purK Awpxy pMQ dy sdw shweI dwqwr jIE! sRI nnkwxw swihb qy hor gurduAwirAW gurDwmW dy, ijnHW qoN pMQ nUM ivCoiVAw igAw hY, KulHy drSn dIdwr qy syvw sMBwl dw dwn ^wlsw jI nUM bKSo[

Reminder that Sikhs have humility and wisdom be higher and the creator be custodian of higher wisdom. May the creator allow Sikhs to have free access and ability to upkeep all Gurdwaras.

hy inmwixAW dy mwx, inqwixAW dy qwx, inEitAW dI Et, s`cy ipqw, vwihgurU! Awp dy hzUr
..... dI Ardws hY jI[

The specific prayer intent is stated by seeing the creator as the true savior of uplifting dignity, generosity in kindness, supportive of who are helpless and hence we pray ….

A`Kr vwDw Gwtw Bu`l cu`k mwP krnI[ srb`q dy kwrj rws krny[ syeI ipAwry myl, ijnHW imilAW qyrw nwm icq Awvy[ nwnk nwm cVHdI klw, qyry Bwxy srb`q dw Blw[

A concluding wish that errors be forgiven, all be blessed and one find company of those which enhances understanding of the truth. Nanak let high spirits prevail and in consonance be the well being of all.

Who are you praying to or with?

One is praying with collective congregational and self conscience
One does not pray to a God but recognizes the creator all around

What are the take-aways from Sikh prayer?

Remembering the Guru jis, their teachings, sacrifices of all before us and seeking the continuation and blossoming of Sikhism in the future.
Seeking virtuous but practical Sikh living through strength, wisdom and benevolence in consonance with the creation

How do your personal or other items fit in with congregational prayer done on your behalf?

The prayer is simply a representation of your ills and blessings and sharing of such with the collective conscience of the congregation while recognizing the truth and creator everywhere

What can one pray for?

One can pray for anything but it needs to be recognized that prayer is a positive activity in letters and spirit so goodwill is the driver and ill will is not.

What is the power of a Sikh prayer?

The power is derived out of self and collective conscience of the congregation and creator is not walking around to accentuate this.
So out of a prayer, avenues may open through collective conscience, interactions with others may result that help, through solemn and humility driven thinking one may rejuvenate and find answers and see results internally or externally of unknown origin.
- How bodies individually or collectively react is an art and not a science so certain results can come about that one may classify miracles for the lack of a better word (say I don’t understand).
- However, the prayer cannot be banked on for a deliverable or a miracle nor one should be sought.

So I asked waheguru to do this, this and that, how come nothing has happened?

Waheguru is not intermediary
- Life is part of creation and living is through life
You prayed to and with congregation and or self
- Those are the only channels of action and result

Just some thoughts.

Sat Sri Akal.