SIKH ARDAS PDF
Turn your thoughts to the five Takhats (seats of Sikh authority) and all the Prithmen Sarbatt Khalsa Ji Ki Ardaas Hai Ji, Sarbatt Khalsa Ji Ko Waheguru. ARDAS Prayer. vwihgurU jI kI Pqih[ Ek-Oankar. Waheguroo Ji Ki Fateh . Think of and remember the unique service rendered by those brave Sikh men as . If rhe Parkash of GurU Granrh Sahib is not rhere, rhe performing of Ardas facing any direction is acceptable. A Sikh should pray to God before launching off any.
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Ardas, is a prayer to God. It is a Sikh prayer in English Text with its meaning. Ekh- oonkaar Vaaheguroo jee kee Fat'eh. Wash your hands and cover your head before studying the contents. ARDAS Think of and remember the unique service rendered by those brave Sikh men as . Ardws klw (Original version of this book - The Miracle of Ardaas). 4. Ak`Q kQw. 5. jIvn jugiq. 6. . SHIROMANI KATHAKAR (Chief Exponent of Sikh Scriptures).
Ardas - English Text with Meaning
Prithme sarbatt khalsa ii k. Now it is the prayer of the whole Khalsa. Jaha jaha khalsa j1 sahib, taM taha rachhia riait, Wherever there are communities of the Khalsa, may there be Divine protection and grace, degh tegh fateh, birad ki paij, the pervelance of the basic needs and of the holy sword, protection of the tradition of grace, thf cit ;: ITa-, Fit l: IT fu?
IT panth kJ: Sri Arnritsar ji de ishnan, chaunkia, jhanQe, bUlJge jugo jug aral, dharam ka jaikar, bolo ji Vahiguru.!!!
May the Sikhs be imbued with humility and high wisdom, may Vahigunl guard its understanding! SrI Nankfu a Sahib te hor gurduaria gurdhama de, jinha ton paiith nil vichhoria gia hai, khullhe darshan didar te seva sambhal da dan Khalsa jI nil bakhsho.
ਨਾਮਧਾਰੀ ਨਿਤਨੇਮ ਗੁਟਕਾ Namdhari Nitnem Gutka
IT I Hei nimilJia de mil: Ap de hazllr ill Ardas hai ji. Pardon any impermissible additions, omissions, errors, mistakes. Fulfil the purposes of all.
In His will may the good of all prevail. J Ardis Ardas, supplication and recollection, is the rimal prayer which Sikhs, inclividually or in congregation, recite morning and evening and in fact whenever they perform a religious service and at the beginning and conclusion of family, public or religious functions. Ardas is not inscribed in the Guru Granth Sahib. It is an evolute of the community's heart in prayer over the cenmries.
BroaclJy, Ardas consists of three parts. The second part is a recital of Sikhs' deeds of dedication and sacrifice.
Thus, Ardas encapsulates the Sikh history, but transcending the time and space setting. The third part comprises words improvised to suit any given occasion. After the initial invocation, Ardas goes on to recowlt and reflect upon the memorable acts of the community's martyrs and heroes - men of unanswering resolution and fortimde, who upheld their faith with their sacred hair Wlto their last breath.
History has been continually contributing to Ardas with the result that, along with the martyrs of the Gurus period and of the periods of persecution following, it recalls those of the Gurdwara reform movement of the 's and those who laid down their lives for the sake of their faith at the time of the 31 r partition of the country in The prayer for the privilege of a dip in the sacred pool at Amritsar as well as for the preservation of the Panth's choirs, banners and mansions has historical echoes.
These lines in Ardas bears witness to the Sikh's deep anachment to their places of worship. It also asks for the specific boons of holy discipleship, a life of restraint, fine judgement and faith and a firm and confident anitude of mind aspired by the holy Name. Ardas enshrines in its text the community's aspirations at various periods of its history and enables the devotees to unite in a brotherhood of faith over the centuries, transcending time.
These aspirations are couched in expressions coined by minds saturated in faith. When you ask God for something, we say this prayer. The prelude to this poem is an invocation to the timeless God and all the human Sikh gurus up to the ninth Guru Tegh Bahadur, as it is assumed that his son, Guru Gobind Singh, was holding the pen.
The second part of the ardas text is a longer section that epitomizes various events and sacrifices in Sikh history and recounts symbols, places of worship, and values that are considered significant in the Sikh tradition.
Most probably, this text evolved during the eighteenth century and over the course of time has underdone amendments because it also includes events that happened during the twentieth century. In a broader Indian cultural and religious tradition, the word bhagauti or bhagavati usually refers to goddess Durga.
In the writings ascribed to Guru Gobind Singh, the word bears this connotation and has simultaneously been interpreted as signifying an almighty God and the sword bhaugati as a symbol of the divine. The Sikhs in Finland apparently chose to follow the first interpretation.
Furthermore, the gurdwara committee enforced a ban on the singing and recitation of all compositions derived from Dasam Granth inside the gurdwara, as they did not believe that Guru Gobind Singh has written it.
In their opinion, the guru could not have written such obscene things and in such a degrading manner about women as they appear in some parts of the Dasam Granth.
The ten gurus and religious authority
According to both Mahaan and Ranjit, Ghagga was an educated person, who had read a lot and written many books. Following extended discussions with Ghagga, the Finnish gurdwara committee eventually decided to implement the above-described changes.
Within the committee, the decision was not welcomed unanimously, and, as it appears, the committee did not ask the congregation for its opinion. The decision made by some of the members of the Finnish gurdwara committee to change the ardas provoked various kinds of reactions, not only from the local Sikhs but also from the transnational Sikh community.
Owing to the internet, the news of this locally based event spread fast and provoked heated debates in online forums, where supporters, but mostly opponents, of this action expressed their point of view on the events that had taken place in Finland.
Some of these discussions obviously got out of hand, as the list managers of Sikhnet. Among those entries, one can also find the voices of individual Sikhs living in Finland, who expressed opinions that deviated from the decision made by the Finnish gurdwara committee.
Other Finnish Sikhs sought support and advice from fellow Sikhs in the virtual domain, who were geographically distant but shared an ideological position. As a visible sign of their discontent with the present state of affairs, some of the Finnish Sikhs who had resisted the change to the ardas also stopped visiting the local gurdwara.
One of the committee members resigned from his position as an expression of his opposition and to show his dissatisfaction with the decision made by the other committee members. Several other members of the community joined the boycott of the gurdwara immediately after the implementation of the changes, but possibly due to a lack of adequate alternatives for engaging in congregational worship, most of them seemed to have found their way back to the gurdwara by winter After all, it appears that, besides the key figures responsible for enforcing the change to the ardas and a few persons who vehemently opposed it, the majority of Sikhs in Finland, like many of the Sikhs living in the other Nordic countries, did not really seem to know what to think of this whole matter or perhaps did not want to engage in what they might consider as gurdwara politics.
Observations online revealed that Sikhs from all over the world were opposing the action of the gurdwara in Finland, while a few organizations and websites such as Sikhmarg. The Akal Takhat in India has, so far, apparently not taken action with regard to these particular events in Finland,13 but in the event of the Akal Takhat requesting the Finnish gurdwara committee to appear before it, Mahaan and Ranjit said the committee would refuse to go.
In their opinion, they had not done anything wrong, and thus they saw no reason why they should go there. Mahaan was of the opinion that the representatives of the Akal Takhat should instead come to Finland and explain their position on Finnish territory with the Finnish media present. It is important to note in this context that while Mahaan did not respect the authority of the Akal Takhat because, for him, this institution of power was contrary to the Sikh teaching of equality, Ranjit had expressed his support of the authority of the Akal Takhat.
What he did not acknowledge, however, was the authority of the individual people who were at the time representing the institution and whom he did not consider to be respectable religious leaders.
What Mahaan and Ranjit both wished was that the global Sikh community could and would engage in an open discussion concerning the Dasam Granth and that all Sikhs could participate in such a discussion on an equal footing. In order to engage in such a dialog on the local level, the gurdwara committee persisted in inviting kathavacaks from abroad, such as Gurcharan Singh Jeonwala, who was also known for his critical stance toward the Dasam Granth. In the longer term, Ranjit perceived the decision by the Finnish gurdwara to change the ardas as the start of some sort of a revolution, which would gradually develop but after which all Sikhs would acknowledge that Guru Gobind Singh did not write the Dasam Granth.
Sweden: Bringing Punjabi politics to diasporic congregations Unlike the Finnish Sikhs, the gurdwara committees in Sweden did not reach any collective or public agreement with regard to the Dasam Granth controversy but rather responded more spontaneously and intermittently whenever the issue was raised in different contexts.
The community at the time of writing consisted of about 4, individuals who immigrated from the s onwards. What they did share with their neighboring Sikhs, however, was the regular interaction with transnational kathavacaks or preachers who provided knowledge on the Sikh teaching, scripture, and history see Myrvold, Chapter 10 in this volume.
Frequently, the Sikh congregations, especially in Stockholm and Gothenburg, hosted kathavacaks from India, the United Kingdom, and North America, who delivered lectures for a couple of days and sometimes for several weeks in the gurdwaras.
As local Sikhs were intertwined in transnational networks, they quite often cooperated and jointly arranged the tours of the traveling preachers with Sikhs in the other Nordic countries.
Although the Dasam Granth controversy had not been publicly debated in Swedish Sikh congregations, the issue had occasionally surfaced in local discourses when kathavacaks from abroad delivered lectures.
Ardas In Romanised English
Fully aware of sensitive matters within the mainstream community, many transnational Sikh preachers strategically avoided certain controversial topics, including the authenticity and authorship of the Dasam Granth, in order to satisfy their audience, be invited again, and not create disputes in the local congregations they were visiting Myrvold, Chapter 10 in this volume.
On a few occasions, Darshan Singh was invited as a preacher to the collective gurdwara in Stockholm see for example, fanatism. Due to the disagreements surrounding the Dasam Granth controversy in the past years, however, the congregation more recently decided against hosting his talk inside the gurdwara. Consequently, when Darshan Singh visited Sweden during summer , he delivered discourses for a couple of days in rented school premises.
According to this theory, the RSS has portrayed Guru Gobind Singh as a hero of the Hindu faith and given authority to the Dasam Granth for the purpose of dividing the Sikhs and assimilating them with the Hindu tradition. As Christine Moliner points out, conspiracy theories like this are not new inventions but can be traced to the Sikh reform movement Singh Sabha in the nineteenth century.
The fear of being absorbed by Hinduism through a hidden infiltration of Sikh institutions has become a recurrent theme in modern Sikh discourses. The conspiracy theory has encountered resistance and occasionally fierce responses from Sikhs worldwide.
When a preacher from India visited Gothenburg in , he presented the theory in extensive lectures that explained the contemporary controversy in light of historical events in the Sikh tradition and defended the position and work of Darshan Singh.
A shorter excerpt from one of his lectures may exemplify this:. There are plenty of conspiracies to destroy the Sikhs. That was Dasam Granth. Dasam Granth is not equal to Guru Granth Sahib ji. It will never be equal. But, the writing, which is not in accordance to the bani of Guru Granth Sahib ji, the gurus did not accept. The RSS is behind a deep conspiracy and created another granth to spiritually kill the Sikhs. The Sikhs who follow one granth have to leave the other.
If you believe that you have to read the Dasam Granth, then studies can be an eye-opener. All Sikhs should read it in order to understand the conspiracies by RSS.
By attaching the Sikhs to this other granth the Manu-follow- ers try to kill the Sikhs. That is why all Sikhs should try to understand the content [of Dasam Granth]. Since the kathavacak radically questioned the authenticity of the major parts of Dasam Granth, a few members of the local community fiercely confronted him and called up a Punjabi radio station in the United Kingdom to ask if his arguments were correct.
As a consequence, the radio station broadcast a warning to Sikhs all over Europe, announcing his name and exhorting congregations to be aware of his preaching on the Dasam Granth. When asked why people react strongly to his lectures, the kathavacak explained his point of view in this way: Their whole life they have lived and listened to these stories, but when we [katha- vacaks] come and condemn that, their ego will be hurt. Their ego does not allow them. Without national leadership and representation, individual Sikhs make use of their extensive transnational networks to search for answers and support for different positions among co-devotees in other countries.
However, those who have, in different ways, responded to critical stances in the controversy belong primarily to the first-generation Sikhs, many of whom have been brought up to believe in the authenticity of the Dasam Granth and retained an interest in the regional and national politics of India. Young Sikhs of the second generation may, in contrast, have found it frustrating to comprehend what the Dasam Granth controversy is really about.
In their view, the elder generation often teaches religion through the lens of a collective Punjabi culture, and conspiracy theories about an imagined threat of Hindu politicians feel very distant from their everyday concerns. Norway: Transnational Sikhism and local responses Like the Swedish Sikhs, the Sikh institutions in Norway have also had to act in response to the issues regarding the Dasam Granth, but did not wish to be embroiled in the controversy.
The first priority seems to have been to ensure that the gurdwaras avoided being drawn into disagreements because the controversy does not really touch on the central religious issues of what it means to be a good Sikh. There are around 5, Sikhs in Norway and most belong to the two gurdwaras, one in Lier close to the city of Drammen and one in Oslo.
In an interview with members of the governing board of the Shri Guru Nanak Niwas Gurdwara Sahib in Lier, Knut Jacobsen was told that during a visit to Punjab, two members of the governing board had a photo taken by a local newspaper of their meeting with Ragi Darshan Singh. In the photo that was printed in a newspaper in Punjab, they were identified as members of the management committee of the Shri Guru Nanak Niwas Gurdwara Sahib in Lier.
The spokesperson of the gurdwara emphasized that it was wrong that they identified themselves as members of the management committee of the Shri Guru Nanak Niwas Gurdwara Sahib in Lier to the journalist. The spokesperson stressed that these persons had been in Punjab as private individuals and not as representatives of the gurdwara.
As private persons they could do as they liked, but they were wrong to identify themselves as members of the management committee of the gurdwara in their meeting with Darshan Singh. As mentioned in the introduction, Darshan Singh is famous among many Sikhs for his outspoken criticism of the Dasam Granth, but the SGPC has asked people not to discuss the issue in public.
Darshan Singh sees himself as a spokesperson for one sacred scripture only, the Guru Granth Sahib, and speaks against those who maintain that the Dasam Granth is also a Sikh sacred scripture.
Singh has been accused of using derogatory language about the Dasam Granth, and it is not least because of this that he has become a controversial figure in the dispute surrounding the Dasam Granth. The spokespersons of the Shri Guru Nanak Niwas Gurdwara Sahib in Lier emphasized that the gurdwara had no view on this issue but that private persons were free to have any view they wished. The most dramatic consequences of encountering the controversy have been on the situation in the Gurduara Sri Guru Nanak Dev Ji in Oslo.
The situation illustrates that the current controversies regarding the Dasam Granth seem to be partially driven by persons who operate globally, individuals who operate on the internet, and those who visit the different diaspora communities.
Most Sikhs probably do not have any strong opinion or do not want to have any opinion on the issue. Darshan Singh had been invited by someone to speak in spring Some members then informed the management committee that the SGPC had prohibited Darshan Singh from speaking at the gurdwara. The manager of the gurdwara at that time therefore decided that even if they wanted Darshan Singh to speak at the gurdwara, they would nevertheless have to disallow it.
Others were of the opinion that since it was the gurdwara that had invited him, they should give him the opportunity to speak since everything had already been arranged. This was decided some years ago in order to avoid conflicts in the gurdwaras that might last for many years. Rule 7. It is a pattern noted by Gurharpal Singh and Darshan Singh Tatla in Britain—when there are conflicts in a gurdwara, the management committee will have mostly or only female members Singh and Tatla, , as became the case in Oslo.
That person should have some familiarity with the Sikh history referred to and should have an understanding of the concepts involved so the prayer can be offered with understanding and not as a ritual. Any words may be used to invoke blessings from the Guru but should not be used as an opportunity to preach or lecture to the sangat.
The Ardas should be in a flowing rhythm. The person offering the Ardas removes his or her socks and washes the hands. Short Ardas: Under certain circumstances i. What is Ardas? Bibi Inderjit Kaur Khalsa, PhD It is our delight and blessing as a sangat to stand together, hands folded and offer our group mind and soul in prayer, with Ardas. Just like everything else we do, we first experience the ecstasy with our kirtan, meditation, whatever we are engaged in.
Then, we stand and offer that ecstasy in gratitude and to energetically and with spirit, stand in the present moment, strong as steel, steady as stone, soft as wax in love.
Our Ardas is an elevation and a standing to our Khalsa values, and victory of the spirit. Ardas offers a deep sense of continuity of these values, of honoring the past, standing together in the present, and facing the future with confidence in and calling upon God and Guru.
Just like Guru Gobind Singh offered Ardas, the sadh sangat through history has done. The person reciting the Ardas is representing the sadh sangat.
The content of the Ardas can be put into ones own words, but within a certain structure, and needs to include and bring into the psyche certain themes which honor our great past, acknowledge the present, and moving forward with God and Guru leading us into the future.Forgive us O Lord, all our faults, extend Your helping hand to everyone. More radical critics of Singh Kala Afghana, Darshan Singh, and others questioning the legitimacy of the Dasam Granth have sometimes taken action against them.
Behind the recent disagreements over the authorship and authenticity of the Dasam Granth were much broader conflicts over interpretations of Sikh history and sources, and the legitimacy of the current religious and political authority within the community. Grant us the company of those who may help keep Your Name fresh in our hearts.
Actions and reactions of the Nordic Sikh communities The four case studies discussed here demonstrate that the recent controversy surrounding the Dasam Granth, which has its roots in India and diasporas outside of the Nordic countries, did also influence these local communities. Gurpreet Singh says: Bibi Inderjit Kaur Khalsa, PhD It is our delight and blessing as a sangat to stand together, hands folded and offer our group mind and soul in prayer, with Ardas. Again thank a lot for doing such a nice religous task.
Jacobsen, June 9,
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