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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Sikh Sikhi Sikhism
Ardaas: Philosophy, Form & Practice (from Sikh Chic)
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<blockquote data-quote="spnadmin" data-source="post: 136016" data-attributes="member: 35"><p>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.</p><p></p><p>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.</p><p></p><p>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.</p><p></p><p>Incidentally, the title of this week's column is borrowed from Dr Jaswant Singh's book.</p><p></p><p>THE SIKH PRAYER</p><p></p><p>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.</p><p></p><p>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).</p><p></p><p>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.</p><p></p><p>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.</p><p></p><p>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.</p><p></p><p>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</p><p>assortment of spiritual warriors (hatth, jap, tap) have all earned their stripes.</p><p></p><p>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.</p><p></p><p>Lastly, the ardaas is a prayer invoking blessings for a successful venture or mission, or victory in a just cause.</p><p></p><p>But in all this, one thing remains constant: Naam and its remembrance remains central and foundational.</p><p></p><p>LET'S PONDER TOGETHER</p><p></p><p>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."</p><p></p><p>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?</p><p></p><p>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?</p><p></p><p><a href="http://www.sikhchic.com/columnists/ardaas_philosophy_form_practice_the_talking_stick_colloquium_33_october_25_31" target="_blank">http://www.sikhchic.com/columnists/ardaas_philosophy_form_practice_the_talking_stick_colloquium_33_october_25_31</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 136016, member: 35"] 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? [url]http://www.sikhchic.com/columnists/ardaas_philosophy_form_practice_the_talking_stick_colloquium_33_october_25_31[/url] [/QUOTE]
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