A Beginner's Guide to the Ardaas - A Contexual Translation (Part 1)

Introduction

Ardaas can be informal and formal and is offered by standing with folded hands. The formal Ardaas begins with holy words written by the Tenth Guru, Guru Gobind Singh Ji, from the scriptural composition named ‘Chandi Di Vaar.’ This verse seeks the blessings of the Divine Power of Vaheguru. It then goes on to mention each of the Gurus through whom Vaheguru revealed Their Power, asking for their assistance and protection. The rest of the Ardaas has evolved as the collective prayer of the Sikh nation, providing inspiration & rekindling the Sikh spirit by remembering the devotion, love, exemplary acts & sacrifices of Sikh men, women & children throughout history. It also reminds Sikhs of their rich spiritual heritage. After each section, the congregation connects with the Divine Power of Vaheguru by collectively saying ‘Vaheguru!’ The Ardaas concludes with sharing the reason for the prayer and wishing good for all humanity. At the end, one bows in humility to acknowledge & surrender before the presence of the Divine Creator. Standing back up, the congregation responds to "Boley So Nihaal" (“whosoever responds to this call will be blessed”) with the victory cry of "Sat Siri Akaal" (“God is the Ultimate Truth”).

Before the Ardaas

 As an individual or congregation rise to offer the Ardaas, it fairly common for all participants chant the following sacred verse to prepare the mind for surrender and allow the congregation to gather in quiet reverence with hands folded and hearts open, before embarking on the Ardaas.

too  Thaa’kur,  tum  peh  ar’daas.
You are the Master and I make this Ardaas (prayer plea) to You;

jee’o  pinn’d,  sabh  tey’ree  raas.
My body and soul are all Your property.

tum  maat  pitaa,  ham baa’rik  tey’rey.
You are my mother and father; and we are Your children.

tum’ree  kripaa,  meh  sookh  ghaney’rey.
   All comforts are obtained by Your grace.

ko’e  na  jaa’nai,  tum’raa ann’t.
No one knows Your capabilities.

oo’chey  tey  oo’chaa  bhag-vann't.
You are the Highest of the High and Most Generous.

sagal  samag’ree,  tum’rai  soo’tar  dhaaree.
The whole creation is strung together in Your Divine Law.

tum  tey  ho’e,  su  aa’giyaa-kaaree.
Whatever has been created complies with the Divine Law.

tum'ree  gat  mit,  tum  hee  jaa’nee.  
You alone know Your state and capabilities.

naa’nak  daas,  sadaa  kur’baanee. (8.4.)
This servant forever submits to You. ||8||4||

Celebrating Vaisakhi: A Beginner's Guide

Spring's Renewal: Festival of Vaisakhi

In South Asia, the month of Vaisakh is a time of celebration for many cultures and faith traditions. The first day of the month of Vaisakhi, known as Vaisakhi, is a major Sikh festival observed in mid-April that celebrates a colourful blend of nature's renewal, spiritual connection, and commitment to community and faith.

Three Reasons Sikhs Celebrate Vaisakhi

(1) A Time to Reflect on Nature and Our Spiritual Connection:

Vaisakhi coincides with spring, a season of nature's renewal. In the same way that spring brings the earth back to life after a long winter, Vaisakhi serves as a reminder to Sikhs about the constant hope and possibility of finding springtime joy within themselves. Sikh scripture (gurbani) relates the natural world to our inner spiritual state. Just as a flower withers in autumn and winter, we can become disconnected from the Ultimate Divine Power, the source of our existence, leading to a loss of hope and inner peace. However, just as spring brings new life to a flower and makes it blossom again, a Sikh is reminded that with the Guru's teachings and spiritual practice, one can overcome hopelessness and enjoy a spring of spiritual joy throughout the year through connection with the Divine Creator – the source of life, peace and true happiness.

(2) An Opportunity for Deepening Connections:

Vaisakhi's roots lie in ancient South Asian harvest festivals. Guru Amar Daas Ji, the third Guru of Sikhs, however, made the festival more meaningful. Vaisakhi, the first day of the month of Vaisakh, along with two other popular holidays, Diwali and Maghi, as three special days Sikhs would gather to hear the Guru's instructions. Since then, Vaisakhi became a time for Sikhs to strengthen their bonds with each other through acts of selfless service (Seva), deepen their connection with their souls through meditation (Simran), and gain wisdom from the holy congregation (Sangat).

(3) Khalsa: Becoming Ambassadors of the Divine:

Vaisakhi holds particular significance for its role in Sikh history. In 1699, on this very day, the Tenth Guru, Guru Gobind Singh Ji, established the Khalsa, a community of faithful disciples dedicated to leading by example. Free from worldly fear and ego, the Khalsa were envisioned as saint-soldiers and ambassadors of holiness, justice, and peace. In the Amrit initiation ceremony, an oath to serve & protect others, while remaining grounded in prayer and spiritual connection is made. This community would be instilled with courage and fortitude, ultimately becoming worthy of self-governance and the embodiment of the Guru's spirit. Vaisakhi becomes an annual call to self-reflection, urging Sikhs to embody these ideals and become beacons of truthful living.

Celebrating Renewal

Vaisakhi celebrates new beginnings, connection, commitment, our divine potential & living a life that inspires others, as exemplified by the Sikh Gurus. Through musical worship, prayer, parades, martial arts displays, and the sharing of food, Sikhs come together to celebrate the essence of their faith. Spring is an important time of year for the Sikh community. It's a call to action, urging us to recognise our responsibility to create a beautiful world for everyone, regardless of background, through building inner spiritual beauty. This uplifting message inspires us all to rise to the occasion and make a positive difference.

MPA in Faith Based Leadership

I have been honored to be a part of the University of Birmingham MPA in Faith Based Leadership. The University of Birmingham MPA in Faith-Based Leadership offers a globally-unique approach to faith leadership development. It combines insight into organisational, administrative, managerial and leadership skills, from negotiation to social entrepreneurship, decision science to ethical purchasing, and leading volunteers to intercultural engagement, with a commitment to faith-sensitive application of these core principles in faith communities across the world. The MPA is a two-year, part-time programme designed for senior and emerging senior leaders from across a variety of faiths, from faith-based organisations and from governmental and non-governmental organisations that deal with faith-based issues as part of their everyday life. Below is a video made to introduce the programme:

 

Below is a link to an interview I was asked to give in regards to the programme: 

https://www.pg.bham.ac.uk/ask/manvirsingh/

Serving God through serving humanity: Photo of Sikh man feeding a disabled Muslim man

 

 

A disabled Muslim gentlemen who has no arms, was walking through a park in Bradford during the annual Sikh festival celebration of Vaisakhi. The Sikh community had set up a stall and distributing Langar (food cooked by the Sikh community kitchen) to the public. The Muslim man who was unable to eat himself, was offered to be fed by the Sikh volunteer. A true glimpse of the love of Guru Nanak Dev Ji and humanity.

ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥
Amongst all is the Light, which is the Divine Light of the Creator.

ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥
All living beings shine and radiate light through the Divine Light.

ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥
But knowledge of the Divine Light shining within all living beings comes through the Wisdom of the Guru.

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਆਰਤੀ ਹੋਇ ॥੩॥
The true worship of the All-Pervading Divine Light is to be pleased with the Divine Will. ||3||
(Sri Guru Granth Sahib Ji - Guru Nanak Dev Ji - Ang 12)
 

ਜਦੋਂ ਇੱਕ ਈਸਾਈ ਆਦਮੀ ਨੇ ਮੈਨੂੰ ਕਿਹਾ: "ਮੈਂ ਤੁਹਾਡਾ ਧੰਨਵਾਦ ਕਰਨਾ ਚਾਹਾਂਗਾ ..." । When a Christian man said to me: "I want to say thank you..."

I had boarded a plane from Melbourne to Auckland. I had a window seat and was the first in my row to sit down. As evening approached, I began reciting Rehraas Sahib, the daily Sikh prayer. As I quietly recited Gurbani (the Guru's Holy Word), an elderly couple approached the row and began loading their luggage on the shelf above. The lady then looked at me and then her husband and said, "Look! What an honour, we get to sit next to a Maharaja today." After hearing this, I decided to pause reciting Rehraas Sahib and start again once I had engaged in a conversation with the couple. I looked at the elderly lady who was coming to sit next to me and her husband, who sat on the next seat, and smiled. They both smiled back, returning my hello.

The lady introduced herself as Loraine and her husband was Stuart. I asked about their trip and they shared they were from New Zealand but were visiting their daughter in Australia. They asked about my trip and then asked what I do for a living. They were interested in my job role as a chaplain and said they enjoyed talking to me. Loraine said, "You wouldn't approve of my husband's dad. I'm sorry." I thought, what on earth could this man work as that I would disapprove of? Stuart replied that he worked as a computer technician (to my memory). I thought, "What's wrong with that?" Then Loraine said, "Your work is not just that... tell him the full thing...." She then continued, "My husband is also a wine taster." Both Loraine and Stuart apologized to me. I was so surprised that they would apologize and show me so much respect that I didn't drink nor promote alcohol.

They then went on to share the grief of their daughter's recent tragic death. Stuart said, "I'm angry with the man upstairs." He was referring to God. I kept quiet and just listened. What else could you do when someone is angry and grieving? No words at this point in their bereavement journey could console them. So I just listened. I then asked them to excuse me from the conversation and that I was going to do my evening prayer. After reciting Rehraas Sahib, Stuart said, "I would like to say thank you." I was thinking "Thank you for what?" He went on to say, "You Sikhs are such lovely people... you are disciplined, and the duty you do is remarkable and commendable. I have sheer respect for the way you live your lives to such high standards and everything you stand for." In my mind, I thanked Guru Gobind Singh Ji for the Sikhi that has blessed me and all Sikhs. 

 

He then said, "I feel peace sitting next to you. I've enjoyed talking to you. Can we please stay in touch.. I would love to talk to you and talk through a few things that trouble my mind." The peace he felt wasn't because of me. It stemmed from the power and peace of the holy words of Rehraas Sahib. The peace he felt came from the Dastaar (holy turban), holy beard, and Bana (holy dress) blessed to us by Guru Gobind Singh Ji. I shared my email address with them. Before leaving, they again thanked me. It made me think that when traveling some Sikh brothers and sisters feel they have to wear Western clothes and Sikh brothers have to tie up their beards. However, being comfortable with who you are, embracing your identity, and radiating Sikhi through your external experience, can bring peace and comfort to others, even in the most unexpected moments.

Must watch movie: Agaaz

The true story of two brave Sikhs who defied all odds in the 18th century in the admist of genocide:

A beginner's guide to Japji Sahib: End Salok (Epilogue)

s-loh’k.
Salokò (Epilogue or ending verse):
In the conclusion of Jap Ji Sahib, a summary of the purpose of life is given.

pavan  gur-oo,  paa-Nee  pit-aa,
maa-taa  Dharat  m-hat.
For our existence, Vaheguru has given us air that is important as the Guru,× water that is important as a father, and the great earth that is as important as a mother.
Air, water and earth are the essentials of existence given to us in this game of life. Just like for a Sikh their Guru, father, and mother are important. Just as one is spiritually dead without a Guru (i.e. in utter darkness), similarly, the body is dead with air/breath. Father protects and provides for the family, similarly, water protects and provides for our body. Mother is considering the highest for giving birth and its virtue of being nurturing. Similarly, the earth produces life and nurtures our existence by providing for us.

divas  raat  du-e,  daa-ee  daa-yaa,
khey-lai  sagal  jagat.
The world is playing the game of life in the laps of day and night, just as nannies help a child to play and sleep.

chang-yaa-ee-yaa⁽ⁿ⁾,  bur-yaa-ee-yaa⁽ⁿ⁾,
vaa-chai  Dharam  h-door.
(Within this world-play, every action we do is recorded and) the record of our good and bad deeds is read out in the presence of Dharam-Raaj (the appointed judge of the next world).

kar-mee  aa-po  aap-Nee,
key  ney-Rai  key  door.
According to our own actions, some are drawn closer, whilst others go further away from Vaheguru.

jin-nee  naam  Dhi-yaa-yaa,
ge-ye  m-shak-kat  ghaal.
Those whose fix their attention on the Divine Sound (Naam), make their hard work worthwhile.

naa-nak, tey  mukh  uj-ley,
key-tee  shhu-tee  naal.  ||1||
(Guru) Nanak (Ji says) - their faces glow with glory, and they also free many others (from falsehood)! ||1||

 

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ò In Sanskrit, Salok means ‘sound,’ ‘song of praise,’ ‘praise,’ or ‘stanza.’ Salok is a chief verse that consists of two verse lines of sixteen syllables each or four half lines of eight syllables each.

× Air, our breath, is the most important. Through air, the Sound of God and the Name of God is uttered and one can connect with inner sound and vibration. Without air, i.e. breathing one is dead. The air when linked to the Divine Word as revealed by the Guru, our life becomes fulfilled and worthwhile. However, most humans waste this opportunity of life by giving over attention to the body and bodily desires.

 

A beginner's guide to Japji Sahib: Pauri 38

 

jat  paa-haa-raa,  Dhee-raj  sun-yaar.
Make self-restraint one’s senses & organs (i.e. moral discipline) the furnace, and patience the goldsmith.
This line and the following lines in this verse describe seven qualities needed for enlightenment and to reach Sach Khand, the realm of Truth. The process of manufacturing a coin by a goldsmith has been used as an example to highlight these seven qualities that a person requires for Sach Khand, the realm of Truth.

ah-raN  mat,  vey’d  hathee-yaar.
Make intellect the anvil (the strong block on which the object is placed and struck), and spiritual knowledge the tool for striking.
The Guru stresses the need to re-programme ourselves with the holy wisdom. Just like a mark is left when a hammer strikes a surface, when the mind is hit with God’s holy wisdom through listening, reading and contemplating the Guru’s Wisdom, it leaves a positive mark.

bhau  khal-aa⁽ⁿ⁾,  ag-gan  tap  taa-o.
Make the holy-fear of Vaheguru the bellows (the device that produces air when squeezed together with two handles) to fan the flames of practising devotion.
Just as iron becomes malleable or bendable with heat and can then be easily shaped when the mind becomes easy to mould and transform with holy fear (respect and awe) of God and continuous devotion.

bhaa⁽ⁿ⁾-daa  bhaa-o,  amm-rit  tit  Dhaal.
Make love the vessel in which the life-giving (Amrit) Name of the Lord is melted.
Love for God is like a vessel that holds or keeps together the spiritual treasures one earns and collects on the pathway to God. When our heart melts with the love of God and Their creation, then God’s Name (i.e. constant remembrance) becomes imprinted in the heart.

ghaRee-yai  sh-bad,  sach-ee  tak-saal.
The ideal spiritual lifeò is formed this way in the mintâ of Truth.

jin  kau  nadar  karam,  tin  kaar.
Whoever gets Their Glance of Grace, obtains the (true) work (of shaping their spiritual life).

naa-nak, nad-ree,  nadar  ni-haal.  ||38||
(Guru) Nanak (Ji) says- such people become happy with the Graceful Lord’s look of kindness. ||38||

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ò The word ‘shabad’ has multiple meanings. Although it is frequently used to mean the ‘Word’, ‘Guru’s Word’, ‘Lord’s Name’, etc., in this particular context the word means ‘the ideal spiritual life.’

â A mint is a place that manufactures coins.