The Ardaas begins with thanking Waheguru
Guru Nanak Dev Ji gave us the knowledge about Waheguru through Mool Mantar, which is the fundamental religious principal.
Mool Mantar reminds us of Waheguru who is the absolute authority of the entire Creation. Nothing can happen without His consent. Hence the Ardaas begins with “ Ik Onkaar ,Waheguru Ji Ki Fateh”. This sentence in it self is deep rooted and needs detailed explanation. In brief it states that Waheguru is the only One, none equal or superior to Him and He alone is ever victorious.
Sri Bhagauti Ji Sahaye
At the first instant every Sikh would like to know the reason for starting the Ardaas seeking help of bhagauti; which implies either godess Durga or the Sword as both aspects are absolutely against the basics of Sikh ideology, which advocates seeking help only from Akaal Purakh.
Vaar Sri Bhagauti Ji Ki Patshahi 10
Vaar is a specific form of poetry. Vaar Bhagauti Ji Ki is the first pauri of Chandi Ki Vaar composed by Guru Gobind Singh Ji, which has been adopted in the Ardaas.
Prethem Bhagauti Simmer ke
The first part of Ardaas,till the end of Teg Bahadar simriye; is composed by Guru Gobind Singh Ji. It forms the Mangala Charan of Ardaas.
Since this is the composition of Guru Saheb, it has the status of Gurbani. Hence this sacred composition can not be changed or modified. Knowing or unknowingly many people tend to further decorate it by adding their own adjectives with the intention of showing greater respect but such an action tantamount to superceding Guru Gobind Singh Ji. The additional words are like; Sri Guru Nanak Dev Ji, Sri Guru Teg bahadar Ji etc.
Ardaas is of two types
Personal or Individual
For the entire Sangat
GIVE DETAILS OF EACH AND DESCRIBE THE PROCEDURE
As per Rehat, Ardaas should be done standing with folded hands facing Guru Granth Saheb.
Duee Kar Jodd Kari Ardaas
Tu Thakar Tum Peh Ardaas
In absence of Guru Granth Saheb; where ever Pothi or Gutka exist the Ardaas may be done facing such holy books as Gurbani in them represents the Guru. In absence of these the Ardaas may be done facing any direction as Waheguru is Omni present
Through Ardaas a Sikh remembers all martyrs. The list of such martyrs is very long. Hence they are grouped under a few heads given below:
TappianAll of them are remembered for the following virtues:
Jina Naam Japia
Vekh Ke Undith Keeta
Dharam Naheen Haariya
Sikhi Kesan Swasaan Naal Nibhaee
Dharam Het Sees Dite
Bandh Bandh Katvae
Ubliyaan Degaan Vich Baithe
Ariyaan Naal Chirye Gaye
Sava Sava Mann Peesan Peesia
Bachiyan De Tote Tote Karva Ke Galaan Vich Haar Puaye
The priceless contributions of all these Shaheed, Mureed, Pyare, Sachiyare, Dharmi, Sidakvaan Sikhs are remembered in our daily Ardaas. These brave heroes are respected and honoured for the high living achieved through Paath Deedar of Gurbani. They had synchronized themselves with the Guru. In simple words they lived as per Gurmat.
The origin of Panj Pyare dates back to the time of Guru Nanak Dev Ji. Bhagti and complete Faith in Waheguru were the merits for selection. Jap Ji Saheb states
Panch Parvaan, Panch Pardhaan,
Panche Paave Darghe Maan, Panchaan Ka Gur Ek DhiyaanWritings of Bhai Gurdas Ji give a concrete proof of the existence of Panj Pyare during Guru Nanak Dev Ji’s time. (One of them was a khatri from the Uppal family) Names of all the Panj Pyare during the time of first four Gurus are not available.
The Five remembered in Ardaas are those who submitted themselves one by one to Guru Gobind Singh Ji when He asked in the Sangat for five heads on the Baisakhi of 1699. In contrast to the earlier method of selection; these were proclaimed as Guru Saheb’s Pyare based on the combined merits of Bhagti and Shakti.
Entire Creation is composed of only these 5 Tatt
There are 5 Gyan Indries
The mighty thieves are 5; Kaam, Krodh, Lobh, Moh and Ahankar
5 Banis of Amrit Sanchar
5 Banis of Nitnem
5 Khand or stages of union with Waheguru
5 Shabad as in Anand Saheb; Panch Shabad Tin Anhad VaajeAll the above and much more not yet known to mankind, is not a mere coincidence but a purposeful act of Waheguru
In Punjabi word Sahebjada exclusively denotes the sons of the Ten Gurus. In Ardaas only Four Sahebjade are remembered though their actual numbers are much more as per the breakdown given below.
Guru NanakDev Ji : Baba Sri Chand and Lakhmi Das
Guru Angad Dev Ji : Sri Daasu and Sri Daatu
Guru Amar Das Ji : Baba Mohri and Mohan
Guru Ram Das Ji : Baba Prithi Chand, Mahadev And Guru Arjan Dev Ji
Guru Arjan Dev Ji : Guru Hargobind Ji
Guru Har Gobind Ji : Baba Gurdita, Suraj Mal, Anni Rai and Teg Mal (Guru
Teg Bahadur Ji)
g) Guru Har Rai Ji : Baba Ram Rai and Guru Har Kishan Ji
h) Guru Har Kishan Ji; Not Married
j) Guru Teg Bahadur Ji : Guru Gobind Singh Ji
k) Guru Gobind Singh Ji: Baba Ajit Singh, Jujhar Singh, Jorawar Singh and
In all there were 21 sahebjade of which 5 became Guru. Of the remaining 16 only 4 are remembered in the Ardaas. History has to be studied to find proper reasoning for this action.
The four sahebjadas of Guru Gobind Singh Ji were truly the Khalsa and are honoured.
Nanak Naam Chardi Kalaa, Tere Bhane Sarbat Ka Bhala
In Punjabi Mudhavani means the key, seal, crux, synopsis etc of the entire work. The word Mudhavani with minor difference has occurred twice in Guru Granth Saheb. The one recited in daily Rehras is on Page 1429
Mundhavani Mahela 5
Thaal Vich Tinn Vastu Paiyo, Sat Santokh Vicharo
The above Verse conveys the essence of entire Gurbani. Similarly the key to express the essence of Ardaas is;
Nanak Naam Chardi Kalaa Tere Bhane Sarbat Ka Bhala
This Verse is in two parts. Discussing each part separately would lead to better understanding. Linking them together at the end would be more fruitful.
Nanak Naam Chardi Kalaa
The whole of Guru Granth Saheb gives Gyan of Naam, which is briefly described in Mool Manter. It is explained to some extent in Jap Ji Saheb. The entire Gurbani of Guru Granth Saheb, Bani of Guru Gobind Singh Ji and writings of Bhai Gurdas Ji, Nand Lal Ji etc explain it in greater detail.
Chardi means rising or progressing. Since the entire Gurbani revolves around Naam; Chardi indicates the progressive stages of journey towards Naam which is achieved exclusively by Gurparsad. Though it is obtained only through the Grace and Blessing of Waheguru and is showered entirely at His discretion; we cannot absolve ourselves from our duty. It is still our responsibility to make efforts leaving the result to His discretion.
As per Shabad Kosh of Bhai Kahan Singh Nabha; Kalaa has two meanings; Art and War.
Art or Kalaa is the Gift of God. In the present context it relates to Gurparsad.
Fighting a war is also a Kalaa, which is specially taught to the soldiers. However the War in this verse is not the conventional one.
The conventional war is fought between two groups of humans in which bloodshed and destruction are imminent. It is fought for material gains. The War of Chardi does not involve killing human beings as it is a fight between the Surat and Vices.
Chardi Kalaa is a complex matter. It is difficult to explain in simple words. Like Naam it is more easily experienced than described. Science would not accept its description by words. It cannot be practically demonstrated because it occurs in Sehaj. Any act of demonstration would be construed as a miracle, which is against the Sikh Ethos. It is a challenge, which only a privileged few can experience.
Jis Marne Te Jag Dare Mere Mann Anand, Marne Hi Te Paaye Pooran Parmanand
Nanak Bhagtan Sadda Vigaas Suniye Dookh Paap Ka Naas
Waheguru, Sachiar, Hukum and Naam are synonimous. Mool Manter describes the Virtues of Waheguru. Nirbhau and Nirvair are the Virtues of Waheguru which are difficult to achieve. Then how can such a difficult state of Chardi Kalaa possible for an ordinary human.
Tere Bhane Sarbat Ka Bhala
The word Tere represents Waheguru.
Bhana is Waheguru’s Will, Pleasure, Instruction, Order, Command, Hukum, Blessing, Grace etc.
Bhana is generally misconstrued in the negative sense. People invariably use it to describe some sad happening or something undesirable. In simple terms it is considered derogatory in contrast to Bakshish which is used to describe a happy occasion or fulfilling of a desire which may be either be good intentioned or otherwise. In the real sense both words signify the same meaning irrespective of the results which may seem favorable or not. Waheguru never does anything to cause injury or hurt. Such sad happenings are the creation of people themselves. In short all Goodness is of Waheguru and all evil is due to humans.
It comprises of the entire Creation; both visible and invisible. Human beings, animals, birds, insects, vegetation, nature etc are all included in it.
It implies the Good, Welfare, Benefit, Benevolence etc. It is the state of happiness combined with satisfaction as per the Will of Waheguru.
Tere Bhane Sarbat Ka Bhala
The entire line means that obeying Waheguru’s Hukum is in the over all interest and Welfare of the Entire Creation