Ardas is a special prayer or request we make. The word comes from Persian, 'Arzdaasht,' which means a petition. When we need help—whether it's for money, having children, personal things, good health, or peace—it's common for people to pray. But imagine if everything just happened without needing to ask for it. How nice would it be if things get done on their own and one does not have to pray for getting something?
ਕਬੀਰ ਕਾਮ ਪਰੇ ਹਰਿ ਸਿਮਰੀਐ ਐਸਾ ਸਿਮਰਹੁ ਨਿਤ ॥ ਅਮਰਾ ਪੁਰ ਬਾਸਾ ਕਰਹੁ ਹਰਿ ਗਇਆ ਬਹੋਰੈ ਬਿਤ ॥੧੬੩॥
The way we remember God when we are in need, we should remember Him always; this way we can get to be immortal (not be subject to cycles of death and rebirth) and the lost wealth will return (SGGS p 1373).
ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਿਸ ਕਾ ਸਭੁ ਕਿਛੁ ਤਿਸ ਕੈ ਪਾਸਿ ॥ ਵਿਣੁ ਬੋਲਿਆ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ਕਿਸੁ ਆਗੈ ਕੀਚੈ ਅਰਦਾਸਿ ॥
The soul, the body and everything belongs to the Creator and all resources are with Him; without our saying He knows what is needed, so whom do we pray to? (SGGS p 1420).
ਆਪੇ ਜਾਣੈ ਆਪੇ ਦੇਇ ॥ ਆਖਹਿ ਸਿ ਭਿ ਕੇਈ ਕੇਇ ॥
The Creator knows what is needed and deserved, and gives; but there are rare ones who acknowledge this (SGGS p 5).
Those who think this way become ecstatic and know not what to ask:
ਚਿਤਿ ਚਿਤਵਉ ਅਰਦਾਸਿ ਕਹਉ ਪਰੁ ਕਹਿ ਭਿ ਨ ਸਕਉ ॥ ਸਰਬ ਚਿੰਤ ਤੁਝੁ ਪਾਸਿ ਸਾਧਸੰਗਤਿ ਹਉ ਤਕਉ ॥
I think of praying, but can say nothing; You take care of all the worries, I am motivated to look to the Sadh Sangat , the holy congregation (SGGS, p 1395).
ਜੀਅ ਕੀ ਬਿਰਥਾ ਹੋਇ ਸੁ ਗੁਰ ਪਹਿ ਅਰਦਾਸਿ ਕਰਿ ॥ ਛੋਡਿ ਸਿਆਣਪ ਸਗਲ ਮਨੁ ਤਨੁ ਅਰਪਿ ਧਰਿ ॥
When the soul is in pain, seek the Guru's guidance, do not depend on your wisdom, dedicate your mind and body to do his bidding (SGGS, p 519).
You'll soon see that we need to behave in a way that makes the Master hear our requests during prayers.
ਬਿਨਤਿ ਕਰਉ ਅਰਦਾਸਿ ਸੁਨਹੁ ਜੇ ਠਾਕੁਰ ਭਾਵੈ ॥ ਦੇਹੁ ਦਰਸੁ ਮਨਿ ਚਾਉ ਭਗਤਿ ਇਹੁ ਮਨੁ ਠਹਰਾਵੈ ॥
I make a request, a supplication; in the hope it pleases You to listen O Master; I long for Your vision and devotion, which will put my mind to peace (SGGS, p 1386-87).
Ardas is a humble prayer offered while standing with hands folded, aiming to achieve a goal. It's a respectful way to seek blessings or guidance, showing sincerity and devotion in our aspirations.
ਦੁਇ ਕਰ ਜੋੜਿ ਕਰਉ ਅਰਦਾਸਿ ॥ ਤੁਧੁ ਭਾਵੈ ਤਾ ਆਣਹਿ ਰਾਸਿ ॥
I offer Ardas with folded hands; accomplishment is at Your pleasure (SGGS, p 737).
ਆਪੇ ਜਾਣੈ ਕਰੇ ਆਪਿ ਆਪੇ ਆਣੈ ਰਾਸਿ ॥ ਤਿਸੈ ਅਗੈ ਨਾਨਕਾ ਖਲਿਇ ਕੀਚੈ ਅਰਦਾਸਿ ॥੧॥
The Creator knows what is required and accomplishes it; it is to Him that we stand and offer Ardas (SGGS, p 1093).
What questions should we ask? Let's seek advice from the Guru. Guru Nanak teaches us that it's about seeking blessings from the Divine by praising the Almighty.
ਯਕ ਅਰਜ ਗੁਫਤਮ ਪੇਸਿ ਤੋ ਦਰ ਗੋਸ ਕੁਨ ਕਰਤਾਰ ॥ ਹਕਾ ਕਬੀਰ ਕਰੀਮ ਤੂ ਬੇਐਬ ਪਰਵਦਗਾਰ ॥੧॥
I make one humble request to You, please give me Your ear, O Creator, ; You are the Truth, the greatest, gracious and unblemished (SGGS p 721).
In the same vein the fifth Guru prays:
ਵਿਣੁ ਤੁਧੁ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਿਰਿ ਦੁਖਾ ਕੈ ਦੁਖ ॥
ਦੇਹਿ ਨਾਮੁ ਸੰਤੋਖੀਆ ਉਤਰੈ ਮਨ ਕੀ ਭੁਖ ॥
ਗੁਰਿ ਵਣੁ ਤਿਣੁ ਹਰਿਆ ਕੀਤਿਆ ਨਾਨਕ ਕਿਆ ਮਨੁਖ ॥੨॥
O Lord asking for anything but Your grace , only adds to my afflictions; pray grant me contentment so that I crave no more; God makes dry trees and grass green again why can't man benefit?
Let us now come to the Ardas offered by a Sikh. A model Ardas has been included in the Sikh Reht Maryada (Code of Conduct) and follows a laid down structure. What is stated hereunder about the wording of the Ardas is in accordance with that. It may be divided into seven parts. At the end of each part we praise the Almighty saying Waheguru, Wonderful Master You are great.
The Ardas is for seeking Divine grace, not just for oneself but for all. It is also for thanking God for the heritage that makes the Sikh proud and yet humble. Each word in the Ardas has been carefully chosen for its significance in Sikh history and prayer for the well-being of all, not only the Sikhs.
In the first part, we chant the Pauri (stanza) from Chandi Di Vaar. This Pauri asks for blessings from the Almighty and the first nine Gurus. It has nine lines and finishes here. Next, we seek blessings from the Tenth Master and ask for the ability to study Sri Guru Granth Sahib.
Seeking the blessings of Gurus happens because they guide us to connect with God. Our path to God is through the Guru, making it important to ask for the ability to 'study' and not just 'see' scriptures. This way, we aim to understand them deeply, not just glance over their words.
ਸ੍ਰੀ ਗੁਰੁ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਪਾਠ ਦੀਦਾਰ ਦਾ ਧਿਆਨ ਧਰ ਕੇ ਬੋਲੋ ਜੀ ਵਾਹਿਗੁਰੂ
(Contemplating on the reading of SGGS, say Waheguru ). That is because seeing the pages has no meaning, the essence lies in reading and understanding. Some of us when offering Ardas say " ਪਾਠ ਦਰਸ਼ਨ ਦੀਦਾਰ"; we are to say "ਪਾਠ ਦੀਦਾਰ". This is in keeping with the Gurbani teaching:
ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥ ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥
Every one sees the Satguru; but salvation is not possible until one contemplates on the Word, the Shabad - SGGS p 594).
It's important to know that Parts I to IV of the text talk about the Gurus in third person. So, the Tenth Guru is called "ਦਸਵਾਂ (Dasvaan)" and not "ਦਸਵੇਂ (Dasv-en) Paatshaah." Similarly, when talking about the eighth Guru, we say "ਜਿਸ ਡਿਠੇ ਸਭ ਦੁਖ ਜਾਇ (Jis dithay sabh dukh jaae)" instead of "ਡਿਠੈ (dithai)," as using "ਡਿਠੈ (dithai)" would imply that the eighth Guru is observing.
There's an interesting way we seek the blessings of the first six and the Tenth Guru by remembering them with phrases like 'dhiaa-e, simrau, or hoay sahaa-e.' However, specific actions of the Eighth and Ninth Gurus are highlighted differently. For the eighth Guru, we say "ਜਿਸ ਡਿਠੇ ਸਭ ਦੁਖ ਜਾਇ (by whose presence all suffering goes)" because of his service to the sick, which led to his passing away. For the Ninth Guru, we say "ਘਰਿ ਨਉਨਿਧਿ ਆਵੈ ਧਾਇ (the nine treasures come running)" to honor his unmatched humility and his sacrifice for Kashmiri Brahmins, not of his own faith. This act is unparalleled in world history. 'Nine treasures' cover everything one can wish for. When we don't chase temporary wealth and pleasures, they come to us.
In Parts II and III of the text, we learn about how the tenth Guru inspired the Khalsa and the ways in which it manifested.
Sikhs find peace and strength in the guidance of revered masters. Looking back at our history, we honor those who shaped our heritage. There were the "five beloved ones" who showed exceptional devotion by offering their lives during a significant ceremony in 1699. Additionally, the tenth Guru's four sons, two of whom fell in battle while the younger two were martyred for refusing to abandon their beliefs.
We also remember the forty who, though once strayed from the Guru, later sacrificed everything for the cause. There were those unwavering in their faith, devoted to the meditation of Naam, and the ones who generously shared, fought, and served in the community kitchen, Langar. They forgave faults and embraced service.
This remarkable heritage fills us with gratitude, and as Khalsa Ji, we express our thanks by saying Waheguru.
In Part III, we remember the male and female members of the Khalsa who were martyred for Dharma, their bodies were cut into pieces at every joint, their heads were scalped, were tortured on the wheel, were sawed alive, sacrificed themselves serving and preserving the Gurdwaras (this refers is to the episodes at Nankana Sahib, Panja Saib, Gangsar, Jaito, Guru Ka Bagh), did not give up their faith and maintained Sikhi with Kes (hair) till the last breath. The Khalsa praises the Lord for making us partners in this heritage and says Waheguru.
It's noteworthy that Parts II and III, focusing on the Khalsa's heritage, conclude with "Khalsa Ji say Waheguru". Everywhere else it is "say Waheguru".
In Part IV, we reflect on the five seats of Sikh authority (Takhats) and all Gurdwaras, acknowledging their significance by saying "Waheguru." This gesture respects the authority of the Panth Khalsa.
In Part V, we begin by praying for the well-being of the Khalsa community. We ask that the Khalsa always remember Waheguru and may this bring good to all people. We seek divine protection and blessings for wherever the Khalsa is present. We wish for the Khalsa to triumph in battles and in serving others. Our prayers extend to the victory of the Panth and the continuous presence of divine grace. We pray for success, protection, and honor for the Khalsa in various aspects, all while repeating the sacred word, Waheguru.
In Part VI, we ask for Divine grace to achieve a blessed life following Sikh principles. This includes living by the code of conduct (Reht), keeping untrimmed hair, making wise choices, having trust in the Almighty, and seeking the blessing of Naam. We also recall a time in history when invaders prevented Sikhs from bathing in the tank at the Golden Temple in Amritsar. We hope for the ability to always perform this sacred practice.
The final prayer uses the words "ਸ੍ਰੀ ਅੰਮ੍ਰਿਤਸਰ ਜੀ ਦੇ ਇਸ਼ਨਾਨ" (bath in the nectar-tank). Some may also say "Sri Amritsar ji day darshan ishnaan," adding 'darshan' (seeing). However, for Sikhs, just seeing the buildings isn't spiritually important. Instead, visiting the place strengthens our connection to our heritage. Guru Nanak cautioned us about this, emphasizing the deeper significance beyond mere sightseeing.
ਮੰਦਰ ਮਿਟੀ ਸੰਦੜੇ ਪਥਰ ਕੀਤੇ ਰਾਸਿ ਜੀਉ ॥
ਹਉ ਏਨੀ ਟੋਲੀ ਭੁਲੀਅਸੁ ਤਿਸੁ ਕੰਤ ਨ ਬੈਠੀ ਪਾਸਿ ਜੀਉ ॥
The buildings are made of mud and stone; I have been misled by these and seek not the company of the Beloved Master (SGGS, p 762).
The word 'darshan' isn't mentioned here. It's not part of SGGS. But it's connected to historic Gurdwaras in Pakistan, where we've been separated.
In Part VII, instead of pride, we aim for humility and noble thoughts. We pray to keep these values alive. We also ask for the chance to visit and care for the historic Gurdwaras we've been parted from. We believe Vaheguru supports the oppressed, strengthens the weak, and shelters the needy. With this faith, we offer our prayer.
After reciting specific prayers in the morning and evening, or during gatherings, Sikhs offer Ardas as part of their daily routine. It's a moment to ask for forgiveness if any mistakes were made while reading or listening to sacred scriptures, and to pray for the welfare of everyone. During Ardas, Sikhs also seek the company of those who remember the Creator, asking for their presence and guidance. Additionally, Ardas can be used to request specific blessings, such as personal matters, health, or peace for departed souls.
As the prayer concludes, Sikhs recite ਨਾਨਕ ਨਾਮ ਚੜ੍ਹਦੀ ਕਲਾ; ਤੇਰੇ ਭਾਣੇ ਸਰਬਤ ਦਾ ਭਲਾ (Nanak says "reciting Your Naam, we remain in high spirits and may You bestow well being on all". This sense of inner strength is further echoed by saying, "Waheguru Ji Ka, Khalsa, Waheguru Ji Ki Fateh"(Khalsa belongs to the Almighty and so does victory). These closing phrases reinforce the uplifting spirit and devotion within the Sikh community.
The wording of the first nine lines at the beginning and these two lines cannot be changed. The rest of the Ardas is given as a model.
*Based on an article by Rawel Singh, published in sadhsangat.com on 6th April 2011