# Ardas: Sikh Congregational Prayer



## Archived_Member16 (Nov 22, 2006)

*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!_” 

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_? 

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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## Archived_member2 (Nov 22, 2006)

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


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## Tejwant Singh (Nov 22, 2006)

Balbir Singh said:


> 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?"
> ...


 
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


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## Archived_member2 (Nov 22, 2006)

Pray Truth for all and say Satsriakal!
Dear all and VaheguruSeeker Ji!

The writer has tried to protect him behind the shield of the translations from Macaullife, Dr.Gopal Singh and Kapur Singh unsuccessfully.
In my experience, these translations are not correct. It shows what these academic persons truly knew about the essence of Naam Simran. By studying or researching in a university's laboratory no one has received True Naam Simran.

The writer begins with "I am fascinated by the Ardas approved by the Shiromani Gurudwara Parbandhak Committee (SGPC) . . ." and ends the first paragraph with "However, I am do not find the second and third lines and Pritham Bhgauti consistent with Gurmat."
I feel only those who have received Gurmat as true Naam can understand this. I do not need to speculate when Gurus are often singing in praise of this God's Force.

He writes further "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."
Surprisingly the writer has found Bhagauti, an attribute of the one and only but he wants to replace this sound (Naam) from Ardaas. Why?
Some translate all the names of God's attributes from Sri Guru Granth Sahib Ji 'Waheguru'. Imagine these persons reading Gurbaanee replacing all names of God's attributes with 'Waheguru'. They may please do it if they feel fine with it but why they want to change Guru's words and manipulate Guru's Truth for Sikhs.
The Guru completed Guru's writings compiling their hymns. Why some wish to correct them? Have these writers something to sing about their own spiritual experiences?

Quote "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."
Is this the reason to deny first the Hymns from Guru Gobind Singh Ji and then raise a question "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?"
Should Sikhs wait for the next article from the author for this disclosure? 

Human life becomes worth by receiving one drop of the essence of God's attribute, Bhagautee, what to say about those who are busy replacing Him in this human life.


Balbir Singh


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## Ambarsaria (Sep 15, 2011)

*Ardas, a Sikh prayer: What is the essence?*

Humbly submitted for discourse and comments.



> <> 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.
> 
> ...





> 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.





> 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.
> 
> ...


 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.


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