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Essays on Sikh Values

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Ardas - Invocation

It�s Mystique, Evolution, Methodology, and Discipline

DEFINITION

The word prayer is insufficient to express the sentiment of Ardas, because in the Sikhs �prayer� will denote reading or recitation of the Scriptures, or taking the name of God. Supplication is a better expression of the word, but invocation seems to be the best equivalent.

ORIGIN

EVOLUTION

In the Sikhs, invocation came with Guru Nanak, the founder of the Sikh faith -

jo quDu BwvY soeI cMgw iek nwnk kI Ardwsy ]
jo quDu BwvY soe cMgw ek nwnk kI Ardwsy ]
Jo t.ud.h bhaavae soee chn�gaa ik Naanak kee ard.aasae.
O Lord, I accept Your will.
1-795-14

In its early period of development, Ardas was brief and so, short (Samples given in �Ardas� by Dr. J.S. Neki, pages 47, 48). The Fifth Guru enshrined the Pothi Sahib (Adi Granth Sahib. First version of Guru Granth Sahib - the Holy Book of the Sikhs) in the Harimandir Sahib, Amritsar (Golden Temple), and he ordained the Sangat to revere and bow to it. Naturally, anyone who bowed before it, thought of or beseeched for one thing or the other. This provided a firm plinth to the evolution of Ardas. It became a standard procedure in the Sangat (Congregational Ardas) at  the time of Guru Hargobind. He would ask the Sangat to perform it for him and others.

Janam-Sakhis indicate that the offerings were made and Ardas addressed to the Guru. It was natural that later, �Dasvandh (Tithe) got linked to it. In a Hukam-Namah (Ordinance) by Mata Gujri, there is a mention of Ardas -

....Ardws loc ky dyhugy so hzUir Awie phucygu....
....Ardws loc ky dyhugy so hzUir Awie phucygu....
.....Ard.aas loch kae d.eho gae so hzoor aae p-huchegu .....�
An Ardas (offering) made out of affectionate (true) desire will get an acceptance.(Hukamnamae, Ganda Singh, Punjabi University, Patiala, 1985. Hukam-Namah No. 31, of Mataa Gujri, book page No. 123)

When, at the partition of India in 1947, historical Gurdwaras at Nankana Sahib (Birth place of Guru Nanak), Hasanabdal (Panja Sahib), Lahore (Dera Sahib), Peshawar (Bhai Joga Singh) and others were left in Pakistan, Sri Akal Takht added to the Ardas, �Apnae panth dae sad.aa sahaaee daat.aar jeeo, Sri Nankaan.aan� Sahib t.ae hor Gurdwaareaan� d.ee saewa san:bhaal Khalsa jee noon: bakhsho. ......� It was an appeal to the Lord to put all the Gurdwaras left in Pakistan, to the care of the Khalsa Panth - the Sikh world.

Ardas has ever been developing and hence it is vibrant with life - a living entity, and it gets activated by the sincerity and humility of the person who says it. At the time of saying it in the congregation,  at least someone is there who participates in it with full surrender, and it takes the supplication to the door of the Lord. This makes a collective Ardas effective, and it gets fulfilled.

TYPES

ibrQI kdy n hoveI jn kI Ardwis ]
ibrQI kdy n hove jn kI Ardwis ]
Birthee kad.ae naa hovaee jann kee Ard.aase
The humble invocation never goes in vain.
5-819-11

duie kr joiV krI Ardwis ]
duuE kr joiV krI Ardwis ]
D.o-e kar jorr.e karee Ard.aase
I pray to the Lord with folded hands!
5-1340-9

FORMATION - STEPS

Section - a]

The start -  Ardas, starts with -
�Ik-Onkar Sree Vaahaguroo jee kee fat.-he.
Sree Bhgaut.ee jee sahaa-ae.
Vaar Sree Bhgaut.ee jee kee, Paat.shaahee 10.�
(Dassam Granth, Sree Bhagaut.ee jee sahaa-ae | Ath vaar Durgaa kee likhyatae | Paateshaahee 10 |  Paurree).

�Paurree� means a Step, and it is from Vaar (ballad) of Durgaa (goddess Durgaa), composed by Guru Gobind Singh. Very likely �10� meaning the author i.e. Tenth Guru, was put by the Guru himself.  We read �10� as �Dasveen.� Might be that the scribe added �Paatshaahee� to the numerical �10.� Only the Guru knows it the best.

Section - b]

This  part is Paurree (Step) of a Vaar (A special type of a poetry to raise the morale). It reads -

�Pritham Bhagaut.ee simar kaae Gur Naanak laeen: dh:iaa-ae
Phir Angad. Gur tae Amar D.aas Raam D.aasaae
ho-een: sahaa-ae
Arjan Hargobin:d. no simraou Saree Har-e Raa-ae
Saree Har-e-krishan dh:iaa-ee-aae jis dith:ae sabhe d.ukhe jaa-ae
T.egh Bahad.ar simree-aae ghar nau nidh:e aavaae d.h:aa-ae. Sabh thaaeen� ho-ae sahaae.�

From the beginning to end, it has to be said exactly as it is written,  and in this part no omission or commission is permitted. We cannot do any modification in the Gurbani. We have to pay special attention to say out La-een� and Ho-een�

Section - c]

Last two lines ending the first part (After the above Paur.ee), are -
D.asvaan� Paat.eshaah Saree Guru Gobind Singh Sahib jee sabh thaa-een� hoe sahae |
D.saan� Paat.shaaheeaan� d.ee jot.e Sri Guru Gran:th Sahib jee d.ae paath: d.eed.aar d.aa dh:iaan dh:ar kae bolo jee Vaheguroo

If it is ascertained that the Tenth Master himself used the word �Paat.shaahee,� then, there is no reason to make any speculation, and whole of the first part including the last two lines, belongs to the Guru. Dasam-Granth containing the Bani (writings, Hymns) of the Tenth Master, was compiled after Guru Gobind Singh, its some parts are doubted to be the compositions of the Guru, and to say that this or that Hymn was composed by the Guru is hard to say. No doubt, the portions belonging to the Master have been established by the scholars. Anyhow, in these two last lines there can never be a need for change. Part one, ends with �Bolo jee Waahaeguroo.�

2) Part Two - This part, after the first Paurree given above, belongs to the Panth - the Sikh world. In it, additions were made as the Sikh history moved on from time to time.

This part has fixed sections and these cannot be ignored, but within these sections, changes with sanction of the Panth (the Sikh world) are possible, and Ardas kept evolving through this process. This shows that an Ard.as can never be final for all the times to come. A few do not accept this view, but some modifications do take place in the second part of it. This can be clearly noted from Ardas given in different Gutkas (Prayer books), which mention different episodes at places like Nankana Sahib, Panja Sahib, Gangsar, Guru Ka Bagh, etc. After the partition of India in 1947, an appeal to the Lord for putting Gurdwaras left in Pakistan, to the care of the Panth, was added. Now, many make a mention of the 1948 holocaust, in their Ardas.

Section - a]

This begins at �Pan:jaan� piaareaan�, chauhaan� saahibzaad.ean� .....,� and ends at �Bolo jee Vahaeguroo.�

Section - b]

It includes, �Jinh;aan� Singhaan� Singhan.eeaan� nae dh:aram haet. sees d.i.tae, band.d. band.d. kataa-ae, khopriaan� luhaaee-aan�, charkhar.eeaan� t.ae chr:hae ....,� and ends at �Bolo jee Vahaeguroo.�

Section - c]

From, �Panjaan� t.akht.aan� sarbat.t. Gurd.vareaan d.aa dh:eaan dh:ar kae .....,� upto, �Bolo jee Vaahaeguroo.�

Section - d]

From, �Pr;ithmae sarbat.t. Khaalsa jee kee Ard.aas haae jee� to �Khaalsae jee kae bol baalae | Bolo jee Vaahaeguroo�

Section - e]

From �Sikhaan� noon: Sikhee d.aan ..... ,� to �.....Jhan:dae, bun:gae jugo jugu atall | Dh:aram kaa jaaekaar,� and ends at �Bolo jee Vaahaeguroo.�

Section - f]

From �Sikhaan� d.aa mann neevaan�, mat.t. ouchee .....,�  including, �Sree Nankaan.aan� Sahib t.ae hor gurd.vaaraen� d.ee  sevaa san:bhaal Khaalsaa jee noon: bakhsho,� and �Hae nimaan.eaan� d.e maan.  .....Ard.aas haae .... akhar vaadh:aa, ghaataa ....., sarbat.t. d.ae kaarj raas karnae..... sae-ee piaarae mael ..... Naanak naam chr.h;d.ee kalaa, t.aerae bhaan:ae sarbat.t. d.aa bhalla� - High morale by the grace of God, and good wishes to all (Goodwill to all and peace on the earth). It ends with, �Vaahaeguroo jee kaa khaalsaa, Vaahaeguroo jee ki fat.hae� - Hail the Lord and His Khalsa. After this, there is a Jaikara (Slogan), �Jo bo-lae so nihaal, Sat.sree Akaal�- Blessed be those having faith in God! (Blessed be all, glory to God!).

PROCEDURE

qU Twkuru qum pih Ardwis ]
jIau ipMfu sBu qyrI rwsu ]
qU Twkuru qum pih Ardwis ]
jIau ipMfu sBu qyrI rwsu ]
T.oo T:haakuru t.um pahe Ard.aase.
Jeeo pinde sabhu t.aeree raase
You are my Lord and I pray to you,
Surrendering to You my body and soul!
5-268-1

Some Ardasia usually say out the following, or some other Gurbani verses in relation to Ardas. These too, are not the part of invocation, and are an expression of humility -

quDu AwgY Ardwis hmwrI jIau ipMfu sBu qyrw ]
khu nwnk sB qyrI vifAweI koeI nwau n jwxY myrw ]
quDu AwgY Ardwis hmwrI jIau ipMfu sBu qyrw ]
khu nwnk sB qyrI vifAwe koe nwau n jwxY myrw ]
T.udh:u aagaae ard.aase hmaaree jeeo pindu
sabhu t.aeraa, kahu Naanak sabh t.aeree vade-aaee
koee naao na jaan:aae meraa
You are mine O Lord and I pray to you.
 I am nothing, and all the glory to you!
5-383-11

Ard.aas, Ik-Oan:kaar Sree Vaahaeguroo jee kee fat.eh. Sree Bhagaut.ee jee sahaae. Vaar Sree Bhgaut.ee jee kee Paat.shaahee 10. (phonated as � D.asveen�, � and not Paat.eshaahee �D.ass�).

Pr;itham Bhagaut.ee sima rkaae Gur Naanak la-een� dh:iaa-ae .....
And the whole of Ard.as is completed.
At the completion of Ard.as, all say -
Naanak Naam char. d.ee kala | t.aerae bhaan:ae sarbt.t. d.aa bhala

Vaahaeguroo jee kaa Khaalsaa, Vaahaeguroo jee kee fat.he

Jo bo-lae so nihaal, Sat. Sr;ee Akaal

AwgXw BeI Akwl kI qbY clwXo pMQ [
sB isKn ko hukm hY gurU mwnXo gRMQ [
gurU gRMQ jI mwnXo pRgt gurW kI dyh [
jo pRB ko imlbo chY Koij Sbd my lyh [
AwgXw Be Akwl kI qbY clwXo pMQ [
sB isKn ko hukm hY guu{ mwnXo gRMQ [
gu{ gRMQ jI mwnXo pRgt gurW kI dyh [
jo pRB ko imlbo chY Koij Sbd my lyh [
Aageaa bha-ee Akaal kee tabee chlaayo Panth
Sabh Sikhan ko hukam haae Guroo maanyo Gran�th
Guroo garn�th jee maanyo pargat Guraan� kee d.eh
Jo prabh ko milbo chahaae khoje shabad. mae Leh
The Lord ordained to establish Panth - the Sikh world.
My edict - Guru is Granth.
Follow it, this is my visible form.
Find Him in it, in the Naam.

MOTIVE

1. To keep reviving the Sikh heritage, history, sacrifices, and achievements. It is a recognition of and �Thanksgiving� to those who struggled and sacrificed themselves for the Sikh faith and the humanity.
2. To get courage for �Char.h.d.ee Kalaa,� - High morale, from the sacrifices of the Gurus and the Sikhs.
3. To inculcate self-respect and fearlessness from the examples of martyrdoms for remaining firm in the faith, fighting for the rights, freedom of the self and the faith as well as freedom of its practices and of its places, and to stand by the truth.
4. To develop universal love and a desire to help the weak and needy by seeking good for all - a quality to live selflessly for others.
5. It is an expression of faith in Waheguru (God). It keeps attached to the Lord. In itself, an Ardas is a kind of Simran (remembering God) and there is no doubt that Simran is a modified Ardas -
kbIr kwm pry hir ismrIAY AYsw ismrhu inq ]
kbIr kwm pry hir ismrIE EYsw ismrhu inq ]
Kabeer kaam par-e Har-e simriaae aaesaa simrhu nit.
Kabeer, keep the Lord in mind, as you do it when in need.
Kabir-1373-5
6. An Ardas means a total surrender to His will, and a request for the strength to accept it.
7. Living according to the Sikh-tenets. To lead a life of a high order, and freedom from attachments, to keep evolving.
8. A promise not to show back to a decision once made. Maharaja Ranjit Singh said Ardas and did not fear to cross the raging river Attock (River Sindh). Akali Phula Singh, after performing it did not stop to attack an outnumbered enemy buildup at Naushehra.
9. Narrating Ardas affirms humility, and total submission.
10. It is commonly a prayer for mercy of the Guru and God, and may be a supplication for His boons. Many do not approve a self- oriented Ardas, but in fact almost everyone performs it in one or the other form.
11. As well, it is commonly said for penance, to beg pardon for shortcomings, sins, and forgiveness for crossing the boundary of ethics.
12. Sometimes, it is said for someone else, or for others.

OCCASIONS

General Ardas
A Sikh invocation must wish well of all, without any discrimination. It is performed -

1. At the start or completion of a religious program or a ceremony in the Gurdwara, at home, or anywhere else.
a] To get the sanction of Waheguru (The Lord) before starting something. To invoke His grace for its successful execution and completion.
b] To thank God for successful completion of an undertaking.

1. For the mental support, and an appeal to solve his or her problem, or to take him or her out of a difficult situation.
2. To beg for His boons and success.
3. To appeal for courage to accept His will and to bear a situation.
4. To repent the wrong done, and for penance.
5. To pray for His mercy, guidance and help.

1. An appeal for Gur-Sikhi - ethical living.
2. Request for the boon of love for the Gurbani and wisdom to read it correctly and with understanding (understand meanings, to adopt it).
3. An appeal for the strength to get united to His name.
4. A begging for His Darshan (to meet Him) - His realization.

1. Praying for whole of the mankind
2. An invocation for His help to the Panth.
3. An invocation for His benevolence to others.
4. A prayer to wish well of someone else.

DISCIPLINE

A) Congregational Ardas
In the Sangat, it is Panthic, or Parmanit Ardas - congregational , of the Sikh world, or an established invocation (approved by the Sikh world). It has to be vocal, and commonly it a general supplication.

I) For the Ardasia (Invoker - one leading Ardas)

This supplication  will be the vocal one. Others should listen to it and repeat �Bolo jee Waheguru�, �Waheguru jee kaa Khalsa Waheguru jee kee fat-he, and �Jo bolae so nihaal, Sat Sree Akaal,� after Ardasia. During invocation, no one  should try to  talk to Ardasia. If essential, a written chit may be given to him or her.


An Ardas will be -

a) In the presence of Guru Granth Sahib
It is taken for guaranteed that our heads are covered in the presence of Guru Granth Sahib. As a set precedence, we enter the Gurdwara with bare, clean feet. Stand straight with folded hands in front of Guru Granth Sahib - facing it. No gestures with hands, face, or head by Ardasia or by the participants. The body should be at attention and no swaying, bending, or any other movements of the hands, feet, head, or body. Nothing to be held in the hands e.g. a sword, or an arrow etc. Display of a drawn sword contradicts the essence of humility in an Ardas. The Ardasia may have written notes for references to the names to make a specific Ardas for  each of them.
b) When Guru Granth Sahib is not there -
Outside a Gurdwara. Heads covered. Shoes preferably off, but it may depend on the place i.e. it is clean or not. Everyone stands with folded hands and all other prerequisites are as given above. The Sangat will stand facing  Ardasia.

The recitation should be clear, calm, and steady - no haste.

The attention should be fixed on the Guru (Granth Sahib) and  Ardas.

Many say quotations from Gurbani within Ardas. We may recite these before or after actual supplication, but should keep these limited so that the invocation is kept as short as possible.

Before ending, it is a regular feature to mention the purpose of it and to acknowledge the persons offering Parshad (sanctified food), and Langar (food) etc. It has become a normal feature, but this part should be kept very brief and dignified, without repetitions. Only essential (principle) acknowledgments should be made. For such things, and especially for a long list of names, better will be to make separate announcements or to offer a brief individual or collective Ardas while Sangat (congregation) keeps busy with the usual activity (program) of the occasion.

Do not repeat anything said once, and keep Ardas short without  saying more than what is  very essential. Long Ardas becomes tiring to the body and mind, and concentration is lost.


II). For the Sangat - Discipline for the individuals in Sangat -

1. Stand calmly at attention, making no movements, facing Guru Granth Sahib, if it is there. Otherwise, face  Ardasia.
2. Attend Ardas and do nothing else. Be attentive to listen what is being said. No other activity. No reading of papers or a book, no talk, no discussions. If these are essential, go out of the place. Do nothing to distract the Sangat.
3. It is duty of the parents or guardians to keep their charges (children) under control to maintain sanctity of Ardas, and environment of the Gurdwara. If it is not possible, take the child out to leave the place calm. Let not child run astray or between parents. It is better to have a separate soundproof place for the parents with children.
4. Everyone has to keep the head covered. This is the discipline of the congregation and even of Ardas itself. It should particularly be taken note of  by the ladies, for children, and by others who do not tie turbans.
5. Any instructions should be given to the Ardasia before hand, and on no account he should be disturbed during an Ardas. If extremely essential, a written note may be given to him or her. Do not try to put money into the folded hands of Ardasia during Ardas. This disturbs him or her and the Sangat. As well, it does not look appropriate.

1. In the presence of Guru Granth Sahib -
a] Preferably the discipline stated above, should be observed, and one should stand facing the Holy Granth.
b] Someone may take personal liberty, may not perform this Ardas by standing before the Holy Granth, and do so sitting anywhere or in �Tabya,� - attendance (Where one sits to read the Holy Granth or move a wisp (Yak hair or nylon strands) over it.
2. Not in the presence of the Holy Book -

It is ideal to stand and perform it, but someone may do so sitting or even lying down in the bed. Health and not the habit should be the guide.

Note
Ardas may get modified by various independent establishments (Deras) and disciplines (Parampras). It is imperative to have an ability to distinguish the right from wrong. For the child to grow to be faithful and enlightened, start teaching faith to him or her from before its birth, and keep it on after that. It is a must that we provide the child with the canopy of God, so that it is accustomed to it on growing up. The child should be made aware that the Sikh faith is deeper than its philosophy, and it is to live it. Equipped with God-orientation, he or she will easily differentiate right from wrong.