... article continued from "Arati-Arata ~ Author's Viewpoint Part 1"
Why do we do it?
In the key to the Adi Guru Granth Sahib written by Bhai Gurdas, he writes:
aVrit velÄ nÁvaNÁ guramuKi japu guramaVtu
japÁeiÁ.
In ambrosial hours the Gurmukhs baths, recites,
and inspires others to recite, the Gurmantra. [Vahiguru]
rÁt ÁratÅ sohilÁ mÁeiÁ vici udÁsu rahÁeiÁ.
At night a Sikh chants the Āratī and Sohilā,
and thus remains free from worldy concerns.7
On reaching Kartapur, Guru Nanak did this prayer himself according to Bhai Gurdas:
sodru AwrqI gwvIAY AMimRq vyly jwpu aucwrw[
sodaru ÁratÅ gÁvÅÄ aVrit vele jÁpu ucÁrÁ.
Sodaru and Āratī were sung and in the ambrosial hours Jāpu was recited.
gurmuiK Bwr AQrbix qwrw ]38]
guramuKi BÁr aTarabaNi tÁrÁ.38.
The Gurmukh’s were saved from the clutches of Atharvaveda.8
The daily routinue of a Gurmukh included the Āratī:
rwqI kIriq soihlw kir AwrqI prswd vMfMdy[
rÁtÅ kÅrati sohilÁ kari ÁratÅ parasÁd vaVwaVde.
Having recited the Sohila and made supplication at night they distribute sacred food (prasad).9
We can see that in the times of Guru Nanak the Āratī was essential. Perhaps, it was the Fifth Guru when including the work of Bhagat’s also added this to the Āratī. What we know for sure is that Guru Gobind Singh added his own verses about the triumph of good over evil, from his own Granth, the Sri Dasam Granth Sahib to the Āratī. In the Sarbloh Granth Sahib references to the Āratī features a number of times, especially when Sarbloh Avatar defeats the demons then the Devas do Āratī to him. Again as stated earlier this was said to have taken place at Jaggannath Puri. Guru Gobind Singh writes in Sri Sarbloh Granth Sahib:
AwrqI AsqoqRM siqnwmw]
ÁratÅ asatotraV satinÁmÁ.
The Āratī are the verses of Your name, Satināmā.
brnIkvÎ sRIpiq gun gRwmw]7]
baranÅkavya srÅpati gun grÁmÁ.7.
This poet [Guru Gobind Singh] sings the praises of the Lord.
We find the same sentiment in the verse of Bhagat Ravidas in the Āratī:
nwm ismir kr Awrqw, gurU imtwvih kMg[11[
nÁm simari kar ÁratÁ gurç miqÁvahi kaVg.11.
Meditate on the name, perform the lamp worship and the Guru will remove misfortune.11.
In Sākhī 65, we are again to recite Jap-Anaṅd, Rahirās Sāhib, Āratī then Kirtan Sohilā. In a Rahitnāmā titled Param Sumārag, we are told that before any worldly task we should bow to the Guru and do the Āratī to his feet. We are told that after an Akhaṅḍ Pāṭh we should perform the Āratī, like the Dal Panth, Nanaksar and many others do:
rahitanÁmÁ param sumÁrag
jo jÁnÄ kaCu kaVmu dunÅÁ dÁ hÄ tÁV charan kamal ÁratÅ paRaT kÄ maTÁ qekÄ. maTÁ qek kÄ kaVm uQÄ a KatÁ hovÄ aradÁs kar ke jo kaVmu Áei rujç hovÄ kihÁ mushakal ki ÁsÁn saB manoraT pçre hovahiaV aru jo jÁNÄ kiCu kaVm nÁhÅ Wil hÄ tÁV poTÅ graVT pÁtishÁhÅ pahilÅ to lÄ ke aru pÁtishÁhÅ nÁvÅ tÅk jo bÁNÅ hÄ so paRaTÄ. jo kiCu gurç paRaTÁe Per charan kamal ÁratÅ paRiT kÄ maTÁ qekÄ ÁpaNÅ benatÅ ÁjajÅ karÄ.
In the Khālsā Shatak of Bhai Buddh Singh we are told that when go to Amritsar Sahib we should donate ghee for Āratī, as it is like offering light (verse 4).
How do we do it?
DUp dIp iGRq swij AwrqI]
Dçp dÅp Grit sÁji ÁratÅ.
With incense, lamps and ghee, I offer this lamp-lit worship service.
Before we do the Āratī we must have bathed (ishnān) and wear clean clothes or bānā. We then get the lanterns (dīve), put ghee into them, add a wick, and light them. We place a number of these on a platter (thāl). These are then to be circumabulated in front of Guru Maharaj. Another member of the Guru’s sangat can do the conch (sank), another can take care of the incense (dhūp). Perfume or (gand) can also be sprayed. Somebody obviously must do the Chaur Sahib. Flowers (pushap) can be offered as a bouquet, garland, or petals thrown respectfully over Guru Sahib. The Āratī-Āratā should be sung in a loud clear voice to the correct rhythm, this takes practice but there are a number of recordings on the internet that you can learn from. Karah Prashād should be served to the Guru’s sangat. I have put a link later on of Akali Baba Mann Singh his sons. Akali Nihangs Singh Khalsa: Baba Darshan Singh, Baba Maghar Singh and Baba Surjant Singh doing the Āratī-Āratā.
Is it against Gurmat?
A number of misguided modern-Sikhs say that this practice is Hindu or ritualistic. If we are to remove everything from the Khalsa Panth that has the slightest relation to the Hindu Dharam we would have nothing left. For example the Indian Princes used to keep Chaur, incense, war-drums, conch, flags, etc. All of these items were connected with their Royalty. In the same way the Āratī-Āratā is Bhaktī, as we are affirming and respecting the True King, Sache Pātshāh, Dhan Adi Sri Guru Granth Sahib Maharaj! It is also our duty to recite this as it is our liturgy, as we have seen before. We do it to daily honour our Guru. This is a great thing to do. Therefore, in the Āratī we take Adi Guru Granth Sahib to be the living Guru, and we are paying our respects by standing and offering incense, ghee-lanterns, and singing with devotion more than anything else (lehu ÁratÅ ho puraK niraVjan satigur pçjahu BÁÅ). We consider the Guru to be a manifestation of Vahiguru and hence why we do pūjā of Maharaj. Vahu Vahu bāṇī Niraṅkār hai! This is not idol worship, after all we put the Guru to bed, in sukhāsan, do bhog to offer food, give Maharaj rumalle, and do the Chaur Sahib and Ardās infront of Guru Maharaj. This is the respect of the sargun, and the singing the shabad is worship of the nirgun Parmātmā.
Giani Ditt Singh was a prominent member of the Singh Sabha reform; he was against ritualism and managed to stop the traditional ritual of Āratī (lit. remover of darkness), of using lamps and incense to make a devoted supplication before Akal Purakh in Sikh temples. It is no surprise that before becoming a Sikh he was a Gulābdāsī, a sect that is known to be fiercely against any form of ritualism. He wrote the Gurmat Āratī Prabodh on the subject. He called this practice false and stated he wanted to stop it. He states that that the Āratī would take place with lanterns at Sri Harmandir Sahib (verse 14), but he criticises it heavily. He mentions those imposters who wear blue, i.e. Nihang Singhs, and the Nirmale as sinners for doing this practice (verse 4). Stating, ‘they stand in front of the Guru with fire, Oh Saints’ (verse 6). He was of the belief there should be no joti or dhūp either, lantern or incense (verse 14). Giani Ditt Singh was of the belief that this practice started after the Guru’s reign at Harimandir Sahib (verse 17). If standing with a lantern in front of the Guru is Hinduism, then why do we stand behind the Guru with a metal object full of hair (Chaur Sahib)? This question seems disrespectful and that is how Giani Ditt Singh’s work was seen by traditional Sikhs, as being nastik, or cynical towards to the devotional practices of dharam. He even notes this in his work. He then gives lengthy quotations of scripture in his poetry that is a conversation between ‘Khalsa’ and ‘Gobha Singh.’ However, he does not quote Sri Dasam Granth Sahib, in which Guru Gobind Singh states:
DUp jgwie kY sMK bjwie kY sIs invwie kY bYn
sunwieE ]
Dçp jagÁei kÄ saVK bajÁei kÄ sÅs nivÁei kÄ bÄn sunÁeio.
They burn the incence and blow the conch and supplicate bowing their heads.
This verse obviously contradicts his argument, and does he make mention of any others ritual of Adi Guru Granth Sahib, other than incense. Giani Ditt Singh was successful and the beautiful lanterns were stopped from being presented as a humble supplication before Adi Guru Granth Sahib at Sri Darbar Sahib. The Singh Sabha reformers banned this in Punjab, labelling it ‘Hindu.’ Nonetheless it was still found amongst the Buddha Dal, Nirmala, Nanaksar, and Namdhari Sikhs. Jathedar Baba Joginder Singh gave a response to this reformist Sikhism in Srī Hazurī Marayādā Prabodh.10 Where he states that in the evening there is the recitation of the āratī, that contains substantial portions of the Sri Dasam Granth Sahib and Adi Sri Guru Granth Sahib. This is performed standing up, with lamps (dīvā), and was a ritual associated with honouring the ancient Kings of India, Saints, and elders. He was one of the previous
Jathedars of Hazur Sahib, and wrote the aforementioned book in defence of this practice as well as other, like the enthronement of the DG, in this workSrī Hazurī Marayādā Prabodh. A question is raised by a Sikh visting Takht Hazur Sahib: “Guru Nanak Dev states ‘The universe is the platter, and the sun and moon are the lamps, and the stars are the pearls’, so why must we need to use a platter and lanterns when God has already made them in the Universe?”
However, if that is the case, then Sikhs should stop using the Chaur Sahib because in the second verse the Guru states:
DUpu mlAwnlo pvxu cvro kry sgl bnrwie PUlμq joqI ]1]
Dçpu malÁnalo pavaNu chavaro kare sagal banarÁei PçlaVt jotÅ.1..
The fragrance of sandalwood, and the wind is the fan. All the vegetation is a flower offering to You. 1.
Then, why the symbols of royalty like the Whisk (Chaur Sahib)? When the wind is the Lord’s fan? The Adi Sri Guru Granth Sahib is the living Guru of the Sikhs and in the ancient times all kings in India were attended by being fanned by a Royal Whisk, which clearly showed his status. In the same way the lanterns are to show that the ten Gurus are the light in Adi Sri Guru Granth Sahib on this world, and is done out of humility, love and respect. Just like the Chaur Sahib.11
Why is this Āratī-Āratā different to the Guṭkā?
As we have seen the Giani Ditt Singh got his way by putting an end to the Āratī-Āratā. Many of the verses from the Sri Dasam Granth Sahib contradicted his argument, so they were removed from the Guṭkā. Thankfully, a shortened version is still read. We should keep the original tradition and recite the longer edition of the Āratī-Āratā, only then can we get the full grace from the True Guru. All of the verses in this document were recited at Darbar Sahib, imagine the level of devotion that generated! Some of you who are practicing Nihang Singhs/Singhanis or scholars will know that this document has a few extra lines in places, compared to the Buddha Dal version, this is due to this document being based on the verses found in handwritten manuscripts. I have also added the extra shabads sung by Jathedar Akali Baba Mann Singh Nihang of Guru Nanak Dal. Please listen to the link below while reading the Āratī-Āratā. http://www.sikhnet.com/gurbani/artist/jathedar-baba-maan-singh-guru-nana...
Das, Kamalroop Singh
About the Author
My name is Dr. Kamalroop Singh, I am a Sikh and a member of the Khalsa, and belong to the Nihang Singh order, under the leadership of 96 Crori Singh Sahib Jathedar Akali Baba Surjit Singh Nihang. I began my journey back in 1995, when I met some inspirational Sikhs. I have been reading about and practising as a Sikh from a young age, I took initiation into the Khalsa in 1999. I have travelled around India and stayed with the Nihang Singhs and Sants, and I also took basic santhia from the Dam Dami Taksal in Amritsar. After finishing my degree in Chemistry I completed an MPhil and PhD in Sikh Studies. My chosen subject was the Dasam Granth Sahib, my thesis was titled ‘Dasam Granth Re-examined’. A book titled ‘Dasam Granth Questions and Answers’ has been published which was written with a colleague, please see it at www.archimedespress.co.uk. I am a linguist and have worked for the Crown Prosecution Services and taught languages at the School of African and Oriental Studies. I have been a consultant to a number of museums and galleries around the world, and I regularly travel and teach about related subjects.
Many thanks to Gavin Singh, who asked for this document to be made and to Indy Saggu for proof reading. Please forgive any mistakes beloved Sadh Sangat jio and pray that I may continue serving the Guru Khalsa Panth Sahib.
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Biblio:
7 Bhai Gurdas, Vār 26, Pauṛī 4.
8 Bhai Gurdas, Vār 1, Pauṛī 38.
9 Bhai Gurdas, Vār 6, Pauṛī 3.
10 Jathedar Baba Joginder Singh, Srī Hazurī Marayādā Prabodh, p. 198.
11 http://www.amritworld.com/pbi/commentary/hazooree_maryada/aarti_bare.pdf
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References:
Bhai Gurdas, Vārāṅ.
Adi Sri Guru Granth Sahib
Sri Dasam Granth Sahib
Sri Sarbloh Granth Sahib
Bhai Bala Janam Sākhī
Tankhānāmah Bhai Nand Lal
http://www.akalinihang.blogspot.com
http://www.amritworld.com/pbi/commentary/hazooree_maryada/aarti_bare.pdf
http://www.dasam.info
http://www.kamalroopsingh.com
http://www.nihang.net
http://www.sarblohgranth.com
http://www.scribd.com/doc/130906016/The-History-of-the-Nitnem-B%C4%80%C5...
http://www.sikhnet.com/gurbani/artist/jathedar-baba-maan-singh-guru-nana...
www.searchgurbani.com
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www.sridasam.com
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Anil Dhir, Odisha Review, The Jagannath Temple and the Sikh Arti, February - March - 2012.
C. Shackle, An Introduction to the Sacred Language of the Sikhs.
Das, G.N, Reading from Bhagatbata. Abhinav Publications, 1996.
Das, Suryanarayan, Jagannath Through the Ages, Sanbun Publishers, New Delhi, 2010.
Fakir Syed Waheeduddin: The Real Ranjit Singh, Punjabi University, 2001.