Ardas: Difference between revisions

The word Ardĝs ( ਅਰਦਾਸ ) is derived from Persian word 'Arazdashat', meaning a request, a supplication, a prayer, a petition or an address to a superior authority. It is a Sikh prayers that is a done before performing or after undertaking any significant task; after reciting the daily Banis (prayers); or completion of a service like the Paath, kirtan (hymn-singing) program or any other religious program. In Sikhism, these prayers are also said before and after eating. The prayer is a plea to God to support and help the devotee with whatever he or she is about to undertake or has done.

(Pujio) Bhai Sahib Norang Singh Ji doing Ardas

The Ardas is usually always done standing up with folded hands. The beginning of the Ardas is strictly set by the tenth Sikh Guru, Guru Gobind Singh. When it comes to conclusion of this prayer, the devotee uses word like "Waheguru please bless me in the task that I am about to undertake" when starting a new task or "Akal Purakh, having completed the hymn-singing, we ask for your continued blessings so that we can continue with your memory and remember you at all times", etc.

Ardas is a unique prayer based on the fact that it is one of the few, well-known prayers in the Sikh religion that was not written in its entirety by the Gurus. The Ardas cannot be found within the pages of the Guru Granth Sahib due to the fact that it is a continually changing devotional text that has evolved over time in order for it to encompass the feats, accomplishments, and feelings of all generations of Sikhs within its lines. Taking the various derivation of the word, Ardas into account, the basic purpose of this prayer is an appeal to Waheguru for his protection and care, a plea for the welfare and prosperity of all mankind, and a means for the Sikhs to thank Waheguru for all that he has done.

The power that this single prayer possesses is astonishing. Starting with "pritham bhagautee simar kai, Gur Nanak laee dhiaa-e phir Angad gur tay Amardaas, Raamdaasai hoee sahaee and ending with Naanak naam charhdee kalaa, tayray bhaanay Sarbaht dah Phahla. The ardas encompasses so many Sikh and Humanistic values. It is more than just a prayer; it is a new concept of therapy for the elevation of the human spirit, mind and body. Following are the main features and benefits of Ardas

• It is a petition to God, the merciful creator of the universe
• It lowers ones ego and brings calmness to the mental state
• Teaches one Nimrata Humility, Daya Compassion, fearlessness, Chardi Kala
• One is reminded of the level of dedication required to become a better human being
• Gives one inner strength and energy
• Links the mind with the pure ones from human history
• Elevates ones spiritual state; builds ones confidence
• Brings a sense of "community" to the person.

Late Gurcharan Singh Tohra and other taking part in Ardas before kar seva at the Golden Temple March 25, 2004

In a congregational setting, the ardas is recited by one member of the assemblage with everyone standing reverentially, hands in prayer pose (see photos for example), facing the Guru Granth Sahib. Periodically throughout the recitation, the assembly as a whole repeats the word Waheguru in order to support the idea that God, the Wondrous Guru, is the Supreme Being capable of anything. At the completion of ardas, the congregation bows down as one and places their foreheads on the floor to symbolize the fact that they will go as low as necessary to support Waheguru and all that He stands for; in essence, they are placing themselves as the servants of God. Upon rising, the Sangat (congregation) proclaims Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh, "the Khalsa belongs to the Lord to whom [also] belongs the Victory" (Singh, Inderjit). Immediately after uttering these words, one member of the assembly states the phrase, Bole So Nihal, "he who pronounces these words shall be fulfilled" (Singh, Inderjit). In response to this statement, the entire Sangat heartily shouts, Sat Sri Akal or "True is the Timeless Lord". As one can see, the combination of the way that ardas is performed as well as the content of the prayer lends itself to the power of the supplication.

First Section

Ardas is composed of three sections:

The Ardas is often adorned with various passages from the Guru Granth Sahib. Here we shall give the basic structure.The recitation of ardas commences with the opening stanza of Var Sri Bhagauti Ji written by Guru Gobind Singh Ji (The Var Sri Bhagauti Ji is contained with the Dasam Granth). This smoothly written ode begins by going through the order of meditation by placing Waheguru foremost above all else, and then systematically referring to each of the other Gurus in turn entreating them for aid and protection.

After first contemplating the Primal Power of the Almighty, call to mind Guru Nanak. Then let your mind dwell on Guru Angad, Guru Amar Das and Guru Ram Das, may they watch over us. Meditate in remembrance upon Guru Arjan, Guru Hargobind and Sri Har Rai. Dwell upon Guru Har Krishan, seeing whom all sufferings shall depart. Meditate in remembrance upon Guru Tegh Bahadar, and the nine treasures shall hasten to your home. May they protect and help us everywhere. And the Tenth Master Guru Gobind Singh Jee, father of the Khalsa who has blessed us with the gift of Amrit – may we enjoy his protection everywhere… (Singh, Inder Mohan)

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  God is One. All victory is of the Wondrous Guru (God).

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  May the respected sword (God in the form of the Destroyer of evil doers) help us! Ode of the respected sword recited by the Tenth Guru.

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  First remember the sword (God in the form of Destroyer of evil doers); then remember and meditate upon Guru Nanak.

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  Then remember and meditate upon Guru Angad, Guru Amar Das and Guru Ram Das: May they help us!

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  Remember and meditate upon Guru Arjan, Guru Hargobind and Respected Guru Har Rai.

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  Remember and meditate upon respected Guru Har Krishan, by having the sight of whom, all pains vanish.

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  Remember and meditate upon Guru Tegh Bahadur; and then nine sources of wealth will come hastening to your home. Oh Respected Gurus! kindly help us everywhere.

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  May the kind, the respected Tenth Guru Gobind Singh assist us everywhere.

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• Think and meditate upon the divine light of the Ten Kings contained in the respected Guru Granth Sahib and turn your thoughts to the divine teachings of and
• Get pleasure by the sight of Guru Granth Sahib; Utter Wahe Guru (Wondrous God)!

Second Section

The second portion of ardas discusses the sacrifices made by various Sikhs throughout history. The sacrifices made by these noble individuals range from sacrificing children to being placed onto rotating wheels of torture.

Let us remember all those Sikh men and women who, for the sake of the Dharma, and the religious and spiritual freedom of all people, gave their heads, and allowed themselves to be cut apart, limb by limb, joint by joint; who had their scalps torn from their heads; who were stretched and broken upon the wheels of torture; who were beaten and sawn apart, but never gave up their faith, and their determination to live according to Sikh rehat, with all their hair to their last breath'. Let us always remember those Gursikhs who, in the service of our holy Gurdwaras, in the spirit of non-violence allowed themselves to be brutally beaten, burnt and boiled alive, and yet still uttered no words of protest, but instead, placed their trust, and their lives, in the Hands of God, in sweet surrender to His Will. Remembering their sacrifice and their glorious victory… (Singh, Mohan Inder)

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  Think of the deeds of the Five Beloved Ones, of the four sons (of Guru Gobind Singh)...

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  ...of the Forty Emancipated ones...

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  ...of the brave Sikhs of indomitable determination;

• Of the devotees steeped in the colour of the Name; of those who were absorbed in the Name; of those who remembered the Name and shared their food in companionship; of those who started free kitchens...
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  ...of those who wielded their swords (for preserving truth); of those who overlooked others shortcomings; All the aforesaid were pure and truly devoted ones...

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  ...Utter Wahe Guru (Wondrous God)! Think of and remember the unique service rendered by those brave Sikh men as well as women,

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  ... who sacrificed their heads but did not surrender their Sikh Religion; Who got themselves cut to pieces from each of the joints of the body...

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  ...who got their scalps removed; Who were tied and rotated on the wheels and broken into pieces...

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  ...who were cut by saws; Who were flayed alive; Who sacrificed themselves to upkeep the dignity of the Gurdwaras...

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  ...who did not abandon their Sikh faith; Who kept their Sikh Religion and saved their long hair till their last breath; Utter Wahe Guru (Wondrous God)!

Third Section

The third section’s composition varies from one oration to the next. It is in this section that the Sikhs specify what they are reciting ardas for, make their supplications to Waheguru, and ask for forgiveness for any mistakes made during the recitation of any and all prayers.

Please bless this Prashaad and Guru ka Langar, which have been prepared in the Guru’s Kitchen. Bless those who have prepared it, those who serve it, and those who partake of it. Bless us with the Holy Word of your Hukam. Inspire us to walk on the path of Gurmat shown to us by You through the Holy Word of Gurbani. Please forgive us our many sins, our errors and omissions, and help us, that we may keep ourselves pure, in the face of the challenges and temptations of the world. Bless us with company of only people of love, that we may remember Your Naam in their presence. (Singh, Mohan Inder)

These three sections together constitute ardas, and in conjunction with one another contribute to making it a powerful piece of work capable of evoking a multitude of feelings within the Sikh people.

As one of the most universal prayers in the Sikh religion, ardas maintains its uniqueness due to the fact that rather than trying to read or recite the Guru’s prayers, it is an example of a mortal offering up his/her own prayer to Waheguru asking for forgiveness and guidance. Ardas is read when the Guru Granth Sahib is moved and before the Guru Granth Sahib is opened. Ardas is read at a very specific time during the full reading of the Guru Granth Sahib as is done at an Akhand Path. During the Akhand Path, ardas is recited after Anand Sahib, a prayer in which the entire congregation stands and recites as one, and the distribution of Kara Parshad, a blessed offering made of wheat flour, butter, and sugar; but prior to the sangat taking Hukam (listening to a randomly chosen passage from the Guru Granth Sahib).

Ardas is read at the end of naming ceremonies, engagements, and the beginning of the Anand Karaj marriage ceremony. During the funeral ceremonies, ardas is said as the body is being taken away, while consigning the body to fire, when the pyre is fully aflame, upon returning to the gurdwara, and after Anand Sahib is recited. Aside from all of the above occasions, Ardas is also recited during special circumstances in order to pray to Waheguru for good luck and help in ones future endeavors such as at the beginning of school or before setting off on a journey. One of the most momentous occasions that ardas is recited at occurs during the ceremony where Sikhs take amrit in order to become amritdhari Sikhs or members of the Khalsa Panth. During this ceremony, the "five beloved ones" or panj piare perform ardas, the prayer is repeated after the Amritdhari Sikhs take amrit, and then once more after all the expectations for an Amritdhari Sikh is revealed. Based on the fact that ardas is said so often within the course of such a significant ceremony, amrit, as well as with such frequency within such a large variety of ceremonies, one is able to understand how significant ardas is within the Sikh culture.

Historical Account

Panj Pyare

Through the course of ardas, there are many references made to historical events that helped to shape and strengthen the Sikhs as a people. The first historical reference made by ardas is to the panj pyare or Five Beloved Ones. These five men constituted the beginning of what was to become the Khalsa. At the baisakhi festival on April 13, 1699, Guru Gobind Singh Ji sat before a huge assembly of Sikhs dressed completely in saffron and blue, and delivered one of the most rousing and spiritual speeches in Sikh history. In this speech, the Guru instituted one of the most predominant slogans in the Sikh religion, Bole So Nihal: Sat Sri Akal, and began to discuss the need for action in order to strengthen the Sikh community and rise against the Moghuls.

At the conclusion of his speech, the Guru stared out onto the crowd, and asked for the ultimate sacrifice--any member of the Sangat who was willing to lay down their life for their beliefs. Through the absolute silence of the crowd, one man, Bhai Daya Ram, arose and declared his devotion to both Guru Gobind Singh Ji and Sikhism. After he was taken into a separate tent, and blood was seen flowing from the bottom, the Guru returned, sword dripping with blood and asked for more sacrifices. Four more men Bhai Dharam Das, Bhai Sahib Chand, Bhai Himmat Chand, and Bhai Mokham Chand professed their piety, and met the same fate as Bhai Daya Ram. Shocked, the Sikhs in the crowd sat in silence, while Guru Gobind Singh Ji removed the five beloved men completely unharmed from the tent and presented them to the sangat, dressed entirely in saffron and blue. Amazed, the Sikhs shouted a chorus of the new slogan, Bole so Nihal and were met with a resounding Sat Sri Akal. The following day, the Guru proceeded to give the five beloved ones amrit, and induct them into the new following of Sikhs or the Khalsa.

the Four Sahibzada

The four sons or "chaar sahibjade" referred to in the same line of ardas as the panj pyare are the four sons of Guru Gobind Singh Ji who were martyred at such an early age by the mughals. During one of the wars against the mughal army, the two youngest sons were forced to flee with their grandmother, and consequently were separated from Guru Gobind Singh Ji. While seeking refuge in a small town, the three weary travelers were turned in by an underhanded thief to the mughal leader, Wazir Khan, where the two young boys were given the option to convert to Islam, or face death.

The boys at barely six and eight years of age bravely retorted that they would not abandon their faith even under the threat of death; they would rather follow in the footsteps of Guru Arjan and Guru Tegh Bahadur. Furious, the emperor ordered the two young boys be bricked into a wall alive. From the first brick to the last, the boys neither cringed nor smiled, but remained completely devoid of all emotion, secure in the fact that they had made the correct choice.

The Guru’s older two sons died in battle fighting for the beliefs of Sikhism. So secure was Guru Gobind Singh Ji in his beliefs and position, he was willing to give the ultimate sacrifice for the Khalsa, his own children. Upon hearing of these heinous acts, the Guru responded, "I have sacrificed four sons for the survival of the thousands of my sons who are still alive" (Singh, Harban). This quote is the essence of the Guru’s feelings toward his Khalsa. He placed nothing above it, including the lives of his own children.

Did not abandon their faith

An undeniable pattern of martyrdom can be traced as one tracks the path of Sikhs throughout history. The Sikhs "did not abandon their Sikh faith; [they] kept their Sikh Religion and saved their long hair until their last breath" (Ardas) in an attempt to keep their heads unshorn as well as maintain their allegiance to the Gurus and Sikhism. This exemplifies the ways in which Sikhs have repeatedly chosen to die for those beliefs that they have chosen to base their lives on. Ardas mentions forty of these martyrs within its context, the first of which is Guru Arjan Dev Ji. Guru Arjan Dev Ji was tortured for five long days at Lahore when he refused to convert to Islam. He was brought to Lahore based on the false accusations that he had compiled hurtful information about both Hinduism and Islam. The Guru allowed himself to be jailed, but when faced with the option of death or Islam; he chose death. After refusing to convert, the Mughals placed him on a red, hot iron sheet, poured burning sand on him, and dipped him into boiling water. The crowd witnessing these horrific sites reported afterward that not once did the Guru appear to regret his decision, but rather appeared to be at peace with himself and Waheguru through the entire ordeal. Many of the onlookers reported feeling almost perturbed at the strange calm that overcame Guru Arjan Dev Ji.

Guru Arjan Dev Ji, unfortunately, was not the only Guru that was forced to die for his beliefs. Guru Tegh Bahadur and his three followers Bhai Dyal Das, Bhai Mati Das, and Bhai Sati Das were also made to perform the ultimate sacrifice at the hands of the Mugals. Guru Tegh Bahadur decided of his own free will to make himself a martyr for the entire population fo India that was being forciblly converted to Islam by the Mughals. In order to show other religions and groups of people that the Sikhs were serious and sincere about their religion, Guru Tegh Bahadur offered himself as the sacrificial lamb that would show the extent of the Sikh’s feelings. Upon making this decision, Guru Tegh Bahadur and his three closest followers set off on their quest. Once they reached Delhi, the Emperor Aurungzeb gave them the option of switching to the Muslim religion, but the Guru and his three followers defied the emperor and responded by saying that their "religion was as good as Islam" (Gupta, Hari Ram).

In order to teach the Guru as well as other non-converts a lesson, Aurungzeb chose to lock the Guru up in an iron cage and torture his three followers before his eyes. Each of these three tortures is specifically mentioned within the text of ardas -- "remember all those Sikh men and women who…allowed themselves to be cut up limb for limb…sawn apart…burnt and boiled alive, and yet still uttered no words of protest" (Singh, Inder Mohan). First, Aurungzeb sawed Bhai Mati Das from head to loins; he then proceeded to tie Bhai Dyal Das up with an iron chain and put him into a cauldron of boiling oil where he was roasted alive into a block of charcoal. Finally, Bhai Sati Das was hacked to pieces limb by limb. After witnessing the above horrors, Guru Tegh Bahadur had yet to bat an eye. Enraged, the emperor ordered his execution by beheading. Throughout it all, the Guru, Bhai Sati Das, Bhia Mati Das, and Bhai Dyal Das’ resolve remained as strong as ever, and they died as they lived--Sikhs.

Bhai Taru Singh

Bhai Taru Singh was yet another Sikh who had the grit to stick by his beliefs, and ended his life a martyr for the Sikhs. Bhai Taru Singh was a very influential Sikh, and Governor Zakr Kahn felt that it would be very good for his campaign if he could obtain Bhai Taru Singh’s conversion to Islam. When asked to cut his hair, Bhai Taru Singh simply replied that he would keep his faith with his hair, and there was no need asking again. In response to this statement, Bhai Taru Singh was placed on a rotating wheel of torture. Periodically, he would be pulled off and asked to reconsider and each time Bhai Taru Singh met the Mughals’ request with silence. Finally, the executioner pulled Bhai Taru Singh off of the wheel of torture, and proceeded to scalp him. He was then thrown into a ditch where he was left for dead, but Bhai Taru Singh managed to hold on to life until the Governor mysteriously died two days later. The strength with which Bhai Taru Singh managed to hold onto his beliefs is characteristic of the martyred Sikhs mentioned in ardas.

Ardas also refers to two men who were tortured by being "tied and rotated on the wheels [of torture] and broken into pieces (Ardas). Bhai Subej Singh was one of the Sikhs that accompanied Bhai Taru Singh to Lahore. After Bhai Taru Singh was tortured and killed by the Muslims, Bhai Subej Singh remained in custody, and was constantly asked to change his beliefs to those of Islam. Upon his captivity, a Muslim man asked his son, Bhai Shahbhaz Singh to abandon his Sikh religion, become a Muslim, and marry his daughter. Bhai Shahbhaz Singh refused and was taken to Lahore to be placed in jail alongside his father. There the two men were placed on two rotating wheels facing one another and were tortured. The entire time they were tortured, they were given the opportunity to end all the torture by accepting Islam, but neither man succumbed to this option. They stood steadfastly beside their beliefs, secure in their position with Waheguru, while the Mughals attempted to end their devotion by beheading them.

Ultimate Sacrifice by Sikh Women

Sikh men were not the only members of the Sikh community who were tormented by the Mughals. Sikh women who refused to change their beliefs were also tortured at the hands of Meer Mannu, a mughal leader in 1748 AD in the city of Lahore. They were rounded up like cattle during the purges and placed into jails where they were forced to live under atrocious conditions. While living among the dirt and debris, each woman was expected to grind 60kg of flour daily regardless of their age and physical ability. While performing this hard labor, the women were faced with the option of choosing between Sikhism and Islam fully aware of the fact that if they refused to choose Islam, their children would be murdered before their very eyes. As harsh as this punishment was, none of the women would succumb to this temptation, and they were forced to watch their children being mutilated and barbarically murdered and the bodies returned to them. The children were cut into pieces and made into garlands to place around the mothers’ necks. In no way could the devotion of a mother be tested to any other extreme, and yet the entire group of women remained steadfast in their beliefs and unwaveringly remained with the Gurus and Sikhism.

Bhai Mani Singh

The Mughals often staged different situations in order to provide themselves with the opportunity to persecute the Sikhs. One of these instances occurred with Bhai Mani Singh during the time of Baisakhi. Bhai Mani Singh yearned to organize a Baisakhi festival, and was given permission by the mughal leader of that time provided he pay 5,000 rupees in taxes for the celebration. Bhai Mani Singh discovered that the mughal army planned to ambush the Baisakhi celebration and attempt to forcefully convert all the Sikhs that were present to Islam. In an effort to save the Sikhs from this fate, Bhai Mani Singh sent warnings out to prevent them from attending the celebration; due to this fact, Bhai Mani Singh did not raise enough money to pay the Mughal taxes. The Mughal leader changed his plan and decided to use Bhai Mani Singh as an example for the remainder of the Sikh community. This courageous Sikh martyr was arrested by the Mughals, and after refusing to convert to Islam, cut joint by joint and allowed to bleed to death. This reprehensible act was referred to specifically within ardas; "brave Sikh men…who sacrificed their heads but did not surrender their Sikh Religion; Who got themselves cut to pieces from each of the joints of the body" (Ardas).

Bhai Deep Singh

Baba Deep Singh attained martyrdom during his attacks on Abdali, the leader of a band of looters from Afghanistan, during the mid 1700s. The Afghanistan bandits looted Punjab, and the Sikhs in turn freed all of the women and children that the Afghanistan thieves took to place in their harems and use as slaves. Angry, Abdali ordered his son, the Governor of Lahore, to kill all the Sikhs. Baba Deep Singh Ji organized an army of 500 and marched on Amritsar. As the Sikhs marched, their army continued to grow until it reached 5,000. While marching in November 1757, the Sikhs were assaulted by a mughal army 20,000 strong during which Baba Deep Singh Ji was injured in the neck. Due to his determination to lead his Sikhs to the Harimander Sahib, Baba Deep Singh Ji continued onwards holding his head up with one hand and fighting with the other. This courageousness is what has lead Baba Deep Singh to be revered as a martyr in the Sikh community.

Banda Singh Bahadur

After Guru Gobind Singh Ji’s death, Banda Singh Bahadur, one of the Guru’s military advisors attempted to avenge the Sahibzada’s death. Banda Singh assembled an army of Sikhs, which then trekked through India, taking over villages that had in any way wronged either Hindus or Sikhs. Any loot that the army confiscated from the villages, they then proceeded to allot to anyone who needed it. Banda Singh managed to kill Wazir Khan, and was then forced to go into hiding. Banda Singh lived the next few years of his life in hiding amid the mountains of India until the fateful day when he was caught by the mughals. He and his Sikh army were tortured and beheaded; the mughal army carried the Sikh heads around on spikes, long hair flowing behind them, as a lesson to all other Sikhs. Banda Singh was taken to the city where as a form of torture the mughals forced him to witness his son’s murder and then proceed to eat his liver. After this heinous act, the mughals furthered their torture by poking both of Banda Singh’s eyes out, chopping off his hands and feet, tearing off his flesh with red hot pincers, and beheading him. Such extreme forms of torture represent the types of acts that ardas’ words prevent the Sikh people from forgetting.

Five Takhats

The five seats of the Sikh religion referred to in ardas are known in gurmukhi as the Akal Takhat, and are located in Amritsar, Patna, Anandpur, Nanded, and Talwandi Sabo. Guru Hargobind established the Akal Takhat or centers of all Sikh activity as he attempted to transform the Sikh people from saints to saint-soldiers to serve as a place to conduct all secular affairs of the community. The word Akal implies timelessness, whereas takhat refers to a royal throne or chair of state. The principal and oldest Akal Takhat is found in Amritsar, which is similar to the state capital. The Akal Takhat offers both guidance and clarification to the Sikh community in the form of hukamnamas, edicts, and writs; punishment for those who violate the reht mariyada; and praise for those Sikhs who have done much for the community. The first of these hukamnamas from the Akal Takhat was issued by Guru Hargobind entreating the Sikh people to give gifts of weapons and horses in order to strengthen the army. From this point onward in Sikh history, the Akal Takhat serves the Sikh people as a source of direction in their campaigns as well as their everyday lives.

Ardas incorporates a variety of images and ideas within its folds. It acts as a bridge that transgresses time to report the cruelties that have been inflicted upon the Sikh people while at the same time serving as a way for the Sikh people to seek guidance from Waheguru' and thank him for the blessings that he has bestowed upon them. These events as they are portrayed in ardas provide the Sikh people with a sense of pride for their heritage and culture. They are able to take strength from the martyrs and continue to support their faith secure in the knowledge that nothing could befall them that would be any worse than those crimes, which befell the martyrs. The dignity and courage that each of the persecuted people possessed through all of their suffering serves as an example for the Sikh people as a community. The rich and pure history that envelops ardas also serves as a means of educating the Sikh people. It is this quiet fervor that helped to shape the Sikhs as a people and mould them into what they are today.

The power that one single prayer possesses is astonishing. Within a few pages of gurmukhi beginning with:

• "pritham bhagautee simar kai, Gur Nanak laee dhiaa-e phir Angad gur tay Amardaas, Raamdaasai hoee sahaee [and ending with] Naanak naam charhdee kalaa, tayray bhaanay Sarbaht dah Phahla. waahay guroo jee kaa khaalsaa, waahay guroo jee kee fateh!!!" (Ardas), a composition is established that is so important and all encompassing as to be appropriate at an overwhelming number of religious and non-religious functions.

The legendary stories and images from the past that it refers to within its context are perturbing yet at the same time evoke a sense of pride and courage within the Sikh community at large. Ardas not only accomplishes all of the above goals, but does so with a beauty and grace that is astonishing.

The above adapted from: Monique Sandhu

The word Guru is made up of two root words. Gu, meaning darkness and Ru, meaning light. Throughout the ages, different wisdom traditions have acknowledged that a Guru is needed for a human being to cross out of the darkness of ego and ignorance into the light of awareness, where the Divine is experienced within one's own self.

For countless generations, Gurus were human beings who guided other human beings towards enlightenment. But human Gurus often bring with them the problem of spiritual ego. Rather than acknowledging the One God, a human Guru may mistakenly think of himself or herself as a God and use their wisdom and power to mislead many.

Guru Nanak understood that the True Guru is not a person at all, but divinely-inspired sacred words that awaken a soul to its highest realization. For two hundred years and through ten Gurus, God created a Guru that was not a human - but simply the essential words that can guide a person to enlightenment. Through Guru Gobind Singh, God gave the Sikhs a Guru that would never die, that would never have a human personality or ego to mislead or confuse people. This Guru is the Shabd Guru, held in the form of the Siri Guru Granth Sahib. This gift from God to all of humanity insures that, if any soul ever genuinely seeks truth, there is one place he or she can go to receive the truth directly, without the interference of a human ego.

The Ardas is a prayer that asks us to reflect on all that it took for the Divine to create this pure Shabd Guru on earth and all that the Sikhs had to endure in order to protect the Shabd Guru and insure that it made it into the hands of future generations. The Ardas recounts historical events that are deeply and profoundly moving, showing that the spirit of the Divine within the human being is capable of great acts of courage and sacrifice. The Ardas is a total meditation of the hundreds of years and thousands of people that acted in the Will of God in order for us to have the gift, today of meditating upon and understanding the Guru's wisdom. It also blesses the sangat today that it will do what it takes to make sure the Shabd Guru is handed to the future generations in tact.

The Ardas is always recited before the hukam is taken at Gurdwara as a way to inspire reverence in the listeners. If we truly reflect on all that has occurred to give us this opportunity to be guided out of the darkness of our own ego and ignorance, we can receive the Guru's instruction with love and gratitude in our hearts. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh.

See Also

Healing and Uplifting Power of Ardas

References

• Singh, Baba Surain & Singh, Baba Naranjan (2004). The Miracle of Ardaas. Mighty Minds Publishing Pte Ltd. ISBN 9812500804. - To obtain a free copy of this book click: Sikhnation

External Links

• www.sgpc.net
• www.sikhs.org
• www.sikhs.org/wedding
• www.sikhmissionarysociety.org
• www.singhsabha.com
• www.sikh.net
• www.bradfordgurdwara.com
• www.sikhnet.com