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What Is The Sikh View On Aarti?

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Found this good article clearing up many misconceptions.

sikhanswers.com http://www.sikhanswe...-view-on-aarti/

From Sanskrit Aarti, meaning the light or the vessel containing it which is waved before an idol, generally in the clockwise direction, accompanied by the chanting of mantras. This is also the name given the ceremony, which for the Hindus is a mode of ritual worship to propitiate the deity. In the Sikh system, which totally rejects image-worship, there is no permission for this form of worship.

01-Guru-Nanak-Dev-Jee-at-Mandir-in-Jaganath-Puri-explaining-the-True-Aarti.jpg

Guru Nanak Dev Ji at Jagannath Puri Mandir.According to the Janam Sakhis, Guru Nanak Dev Ji accompanied by Bhai Mardana Ji, stopped near the temple of Jagannath, which is dedicated to Hindu god Vishnu. Guru Nanak Dev Ji and Bhai Mardana Ji stopped near the shrine upon which sat centuries of history mute and immobilized. The notes from Bhai Mardana's Rabaab (rebeck) touched the devotees' hearts with fresh fervor. Several of them came to hear the Guru's word. The temple priests felt angry and held the Guru Ji guilty for not making adoration to the deity within the sacred enclosure. The local chief whose name has been described, as Krishan Lal one day visited the Guru and invited him to join the aarti, or the evening service of lights, in the temple. The Guru readily offered to go with him.

As dusk fell, the priests lighted the lamps and sumptuous ritual for which the devotees had been waiting began. Twinkling lights fed by ghee were placed on a jewel studded salver, amid flowers and incense, and worshipfully swung from side to side by the priest in front of the enshrined image to the accompaniment of the chanting of hymns, blowing of conches and the ringing of bells. The priests had a complaint as they concluded. The Guru had remained seated in his place and not participated in the ceremony. The Guru burst into a divine song:

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ਆਰਤੀ

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥

ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥੧॥

ਕੈਸੀ ਆਰਤੀ ਹੋਇ ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥

ਅਨਹਤਾ ਸਬਦ ਵਾਜੰਤ ਭੇਰੀ ॥੧॥ ਰਹਾਉ ॥

The sky is the salver

And the sun and the moon the lamps.

The luminous stars on the heavens are the pearls.

Scented air from the sandal-clad hills is the incense,

The winds make the fan for Thee,

And the vast forests wreath of flowers.

The unstruck music of creation is the trumpet.

Thus goes on the Arati (adoration) for Thee,

O' Thou dispeller of doubt and fear!

Guru Nanak Dev Ji taught the listeners, how Nature's tribute to the Creator was superior to any ritualistic oblation offered before images.

Aarti in Sikhi

Every evening in all Gurudwaras, after the recitation of Rehraas Sahib, the Keertan (singing) of Aarti through Gurbani shabads is performed by Raagis (musicians). This is a tremendously soothing experience, capable of taking us directly into the spiritual realms of devotion through music.

Bhai Gurdaas Ji writes:

ਸੋਦਰੁ ਆਰਤੀ ਗਾਵੀਐ ਅੰਮ੍ਰਿਤ ਵੇਲੇ ਜਾਪੁ ਉਚਾਰਾ||

"Sodar (Rehraas) and Aarti were sung (in the evening) and in Amrit-veal (the ambrosial hours) Japji (Sahib) was recited."

Once actor Balraj Sahni asked the late Nobel Laureate Rabindra Nath Tagore, "You have written the national anthem for India. Can you write an international anthem for the whole world?" "It has already been written, not only international but for the entire universe, in the 16th century by Nanak," replied Tagore. He referred to the Sikh aarti (ceremony of light). Tagore was so enamoured of this universal aarti that he personally translated it into Bengali.

Sanaatan (Hindu) practices infiltrating Sikhi

In the mid-18th century when the Khalsa had to live in the jungles because they had a price on their head, Nirmala and Udaasi Mahants (caretakers) took care of the Gurdwaras. During this period the Nirmala and Udaasis came under the influence of Hinduism and introduced Hindu practices to Sikh institutions. Over time the Mahants became more powerful and although the Sikh Gurdwaras were freed from the clutches of the corrupt Mahands in the turn of the 20th century through the Singh Sabha and Gurdwara Reform Movements.

Although the Gurdwaras were freed and Sikh Maryada (Code of Conduct) was re-introduced to Sikh institutions, some Sikh institutions in India that were outside of the Panjab or in the hands of certain Nihangs or Sants continued practising some Hindu rituals. One of the rituals is "performing" Aarti. Singing the Keertan of Aarti is a Sikh practise, however performing Aarti by waving a platter with oil lamps and flowers whilst ringing bells is a Hindu practise.

*Admin Note: video removed*

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Aarti and Sikh Maryada

The Panthic Sikh Rehit Maryada, the official Sikh Code of Conduct, states:

ਸ) ਉਪਰ ਦੱਸੇ ਸਾਮਾਨ ਤੋਂ ਇਲਾਵਾ ਧੂਪ ਜਾਂ ਦੀਵੇ ਮਚਾ ਕੇ ਆਰਤੀ ਕਰਨੀ, ਭੋਗ ਲਾਉਣਾ, ਜੋਤਾਂ ਜਗਾਉਣੀਆਂ, ਟੱਲ ਖੜਕਾਉਣੇ ਆਦਿ ਕਰਮ ਗੁਰਮਤਿ ਅਨੁਸਾਰ ਨਹੀਂ[ ਹਾਂ, ਸਥਾਨ ਨੂੰ ਸੁਗੰਧਿਤ ਕਰਨ ਲਈ ਫੁੱਲ, ਧੂਪ ਆਦਿ ਸੁਗੰਧੀਆਂ ਵਰਤਣੀਆਂ ਵਿਵਰਜਿਤ ਨਹੀਂ[ ਕਮਰੇ ਅੰਦਰ ਰੌਸ਼ਨੀ ਲਈ ਤੇਲ,ਘੀ ਜਾਂ ਮੋਮਬੱਤੀ, ਬਿਜਲੀ, ਲੈਂਪ ਆਦਿ ਜਗਾ ਲੈਣੇ ਚਾਹੀਦੇ ਹਨ[

d.
Anything except the afore-mentioned reverential ceremonies, for instance, such practices as the Aarti (waving of a platter with burning lamps and incense set in it in vertical circular motion) with burning incense and lamps, offerings of eatables to Sri Guru Granth Sahib Ji, burning of lights, beating of gongs, etc., is contrary to Gurmat (the Guru's way). However, for the perfuming of the place, the use of flowers, incense and scent is not barred. For light inside the room, oil or butter-oil lamps, candles, electric lamps, kerosene oil lamps, etc., may he lighted.

In the same spirit, Sant Gurbachan Singh Bhindranwale, a Gurbani scholar and saint, clearly explains what Aarti means in the Sikh religion in 'Gurbaani Paath Darpan'. In chapter of Akhand Paath maryada, page 168, Sant Ji writes:

ਆਰਤੀ ੳਚਾਰਨੀ, ਦੀਵੇ ਨਹੀਂ ਬਾਲਣੇ,ਕੇਵਲ ਸ਼ਬਦ ਪੜਨੇ ਅਤੇ ਕੀਰਤਨ ਕਰਨਾ, ਫਿਰ ਕੜਾਹ ਪ੍ਰਸ਼ਾਦ ਵੰਡਣਾ ਅਤੇ ਖੁੱਲਾ ਲੰਗਰ ਕਰਨਾ।

"Do Aarti, don't light lamps, only read Shabads of Aarti and Do Kirtan, then distribute Karah Parshad and have open Langar."

arti1-1.jpg

On page 135, Sant Ji writes:

ਹਰ ਪਾਠ ਦੇ ਭੋਗ ਪੈਣ ਤੇ ਕੀਰਤਨ ਤੇ ਆਰਤੀ ੳਚਾਰੇ( ਬਿਨਾਂ ਮ੍ਰਿਤਕ ਪਹਿਲੀ ਵਾਰ ਦਾ)

(ਨੋਟ- ਆਰਤੀ ਦੇ ਸ਼ਬਦ ਹੀ ੳਚਾਰਨੇ, ਦੀਵੇ ਨਹੀਂ ਬਾਲਣੇ)

"At bhog of every Paath, do Kirtan and sing Aarti (except first path of an individual's death"

(Note- Only Sing Shabads of Aarti, don't light lamps)

arti-2.jpg

Under title of Aarti, Santji wrote complete Maryada of Aarti and in the end he writes-

ਆਰਤੀ ਦੇ ਸ਼ਬਦ ਬੈਠ ਕੇ ਪੜਨੇ ਕੀਰਤਨ ਕਰਨਾ ਹੀ ਯੋਗ ਹੈ।ਥਾਲ ਵਿਚ ਦੀਵੇ ਬਾਲ ਕੇ ਆਰਤੀ ਦਾ ਖੰਡਨ ਸਤਿਗੁਰਾਂ ਨੇ ਕੀਤਾ ਹੈ।

"It is best to sit and sing Shabads of Aarti. Doing Aarti with lighted lamps in plates has been rejected by Satguru Ji."

arti-3.jpg

So going by Gurmat and Gurbani, only the sitting and singing of Aarti in Keertan form without lighting lamps is permissible, as lighting of lamps like the Hindus did at Mandir in Jagannath is contrary to teachings of Sri Guru Granth Sahib Ji.
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Singho, if wind is the fan, then why do we do Chaur Sahib di seva? Is not Chaur Sahib di seva a form of Aarti?

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Panthic ekta at its best written. . .

Article written by akj to indirectly cuss nihang singhs by using taksal literature.

Even though i agree with the views, next time change the picture used, and also dont act panthic etc as the other articles are all biased towards jatha mentality.

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k-z

can you prove and confirm it was written by akj? Or are you just making wild guesses?

please contact sikhanswers.com to confirm this.

Whether it is Taksal, Nanaksar etc literature it doesn't matter as it is Panthic literature.

Again please contact sikhanswers to get them to remove pictures, I've just posted it how it is.

and also dont act panthic etc as the other articles are all biased towards jatha mentality.

^

Which articles are you referring to

If Satguru Nanak Dev Sahib jee destroyed this practice blatantly then why shouldn't it be told straight up. Again it was destroyed by the Singh Sabha & Gurdwara Reform Movements. Akaal Takht is against too

Next will we be saying that don't speak out against Singhs wearing Jaaneoos For panthic Ekta

If Satguru jee has clear condemned the practice then Gursikhs shouldn't just sit quiet.

It is all roots of Bahmins, Our KHALSA IS NIAARA NOT BAHMIN.

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Singh dont take it personal, i agree with the article. I dont need to contact anyone, it is evident from other articles where the alliance is. Anyway, it was a good read, sant kartar singh jee khalsa also mentions this in the artee katha aswell.

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Yep, openly discussing this is a good thing to see whether or not this is accepting to gurmat and sends a wrong message:

Chaur sewa i think is different because you don't actually do aarti, you worship the Guru just like you put your head down to the Guru and render your head to the Guru itself. Doing hindu pooja while reciting the Sikh Aarti that goes against worshipping with deevas and instead promotes the pooja to akaal purakh by service to humanity and whatever pleases Waheguru.

I posted this on this thread:

http://forums.wahegu...o-aarti-or-not/

I have to agree with you on this:

Read the meaning, it is written with the translations. It is very clear cut what the real aarti is, it is the Service to Akaal Purakh.

Also, look at this movie with Amitabh Bachan. They changed it to hindu pooja aarti because they didn't understand what Sikh Aarti written by Guru Nanak Dev Ji, Bhagat Kabir Ji, Bhagat Ravidas Ji and Guru Gobind Singh ji means.

http://www.youtube.com/watch?v=N6SQ_XLfVes&

Things to note: Amitabh Bachan is an anti-Sikh and most of bollywood is as well.

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Singh dont take it personal, i agree with the article. I dont need to contact anyone, it is evident from other articles where the alliance is. Anyway, it was a good read, sant kartar singh jee khalsa also mentions this in the artee katha aswell.

khalistan_zindabaad ji, what seems to be problem here? It is clear that Baba Gurbachan Singh Ji, Baba Kartar Singh Ji, and Sant Jarnail Singh Ji also believed it was wrong to mix Hindu Aartee rituals with the recitation of the Bani known as Aaartee. Are you stating that views of these Gurmukhs are the sole property of the Taksal, and no one else can reference them? Either you can agree with this sanatan ritual or disagree.

We need to learn to separate fact from fiction.

It is no secret that UK and Canadian Taksali youth are being brainwashed by the Sanatanist UK Nihangs. There are plenty of photos on the Net of Nihangs and Taksalis performing this Sanatanist ritual.

This is something very new, it was never done in the past. Taksali Singhs of the past never participated in these rituals. Baba Gurbachan Singh Ji, Baba Kartar Singh Ji's bachans are proof that these rituals are off-limits to Sikhs, so why are the Taksali youth following this Sanatani bandwangon?

Similarly, Nihang Santa Sinh was an enemy of the Panth who openly ridiculed Sant Baba Jarnail Singh Ji. Many modern Taksali youth now revere him just because he believed in Sri Dasam Granth.

Truth belongs to the Almighty, let's learn not to suppress it, but to share it so we can all learn from it.

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khalistan_zindabaad ji, what seems to be problem here? It is clear that Baba Gurbachan Singh Ji, Baba Kartar Singh Ji, and Sant Jarnail Singh Ji also believed it was wrong to mix Hindu Aartee rituals with the recitation of the Bani known as Aaartee. Are you stating that views of these Gurmukhs are the sole property of the Taksal, and no one else can reference them? Either you can agree with this sanatan ritual or disagree.

We need to learn to separate fact from fiction.

It is no secret that UK and Canadian Taksali youth are being brainwashed by the Sanatanist UK Nihangs. There are plenty of photos on the Net of Nihangs and Taksalis performing this Sanatanist ritual.

This is something very new, it was never done in the past. Taksali Singhs of the past never participated in these rituals. Baba Gurbachan Singh Ji, Baba Kartar Singh Ji's bachans are proof that these rituals are off-limits to Sikhs, so why are the Taksali youth following this Sanatani bandwangon?

Similarly, Nihang Santa Sinh was an enemy of the Panth who openly ridiculed Sant Baba Jarnail Singh Ji. Many modern Taksali youth now revere him just because he believed in Sri Dasam Granth.

Truth belongs to the Almighty, let's learn not to suppress it, but to share it so we can all learn from it.

Well said.

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Similarly, Nihang Santa Singh was an enemy of the Panth who openly ridiculed Sant Baba Jarnail Singh Ji. Many modern Taksali youth now revere him just because he believed in Sri Dasam Granth.

Your post was intended to create differences between dals and taksals ... are you a missionary ? Anyways it was a Failed attempt to do so.

Their is a nirgun and sargun sroop of akal purkh ... And arti speaks of both of the sroops ... Guru Granth sahib has not one but many tuuks sloks and shabads on aarti... Bhagat Ravidas says naam is only aarti of god does that means aarti guru nanak dev ji wrote is wrong? Bhagat danas aarti is further different...

Guru Nanak dev ji wrote aarti about the nirgun sroop of akal purkh which is every where in the universe.

Bhagat Ravidas wrote aarti about sroop of akalpurkh inside us.

Rest all the bhagats wrote aarti about sargun sroop of akalpurkh that is Guru Granth Sahib.

Read full aarti Shabad by Shabad and you will understand.

I am not promoting any jathas mareyada. But if 2 takths dals nirmale akharas etc dont come under sikhs then this article as well as its title is correct else its not ... more over if a certain part of sikhs follows this mareyada they should have something to back this up ...

Instead of writing articles of various issues in panth and calling your point of view as "sikh point of view".

Till we force our mareyada over others our "sikh panth" will not be able to solve any problem. Be it today be it 2110 AD or 2210 AD

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Jab Lag Khalsa Rahe Niaara || Tab Lag Tej Dheeyo Meh Saara ||

Have faith that when the Panth comes to fully recognizing and drilling this pure Mukhvaak of Kalgeedhar Guru Gobind Singh Ji they will immediately come to abide in Chardi Kala. One should contemplate over every word in this Mukhvaak, it is not so hard to understand. If the Khalsa stays distinct then Guru Kalgeedhar says 'Mai Poora Saaraa Tej Bakhshaa gaa, Devaa(n)gaa', meaning I will give the Khalsa my complete blessings (and power).

The Khalsa is a distinct nation, its birth was most distinct, the lifestyle of a Khalsa is distinct, the food and clothes the Khalsa wears is distinct and the love the Khalsa has for the almighty is most distinct.

Don't Become a Adopted Son of a Bahmin, Come Home to you real Father (Satguru Jee) & His Hukams, Pakhand was destroyed by Saache Paatshaaha.

These rituals have being put into Sikhee by Anti-Panth forces, we should awaken.

Guru Sahib jee, Mahapursh, Akaal Takht Sahib are against this practice full stop.

But most of all OUR GURU SAHIBAAN ARE AGAINST IT .

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Aarti written by Guru Nanak Dev Ji, Bhagat Ravidas, Bhagit Kabir, Guru Gobind Singh Ji. Nowhere do they promote the physical aarti of using a deeva.

Ootham deeara niramal baathee| thuhaee niranjan kamalaa pathee |2| Sublime is th elamp, pure is the wick. You are the immaculate and pure, O Brilliant Lord of Wealth!

thath thael naam keaa baathee deepak dhaeh oujaaraa | With the oil of knowledge about the essence of reality, the wick of the Naam, the Name of the Lord, this lamp illuminates my body.

Joth laae jagdhees jagaaeiaa boojhai boojhaneahaara |2| I have applied the Light of the Lord of the Universe, and lit this lamp. God the Knower knows.

---

All Both Bhagat Jis and Guru Sahiban jis are against the physical aarti as Guru Nanak Dev Ji made an example that the real aarti is not physically doing it but doing sewa and service to Akaal Purakh and the True Guru.

What someone on youtube claimed was the bollywood video of amitabh bachan is the right way of doing aarti and they somehow preserved a prathan tradition of the Khalsa panth...

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Jab Lag Khalsa Rahe Niaara || Tab Lag Tej Dheeyo Meh Saara ||

Have faith that when the Panth comes to fully recognizing and drilling this pure Mukhvaak of Kalgeedhar Guru Gobind Singh Ji they will immediately come to abide in Chardi Kala. One should contemplate over every word in this Mukhvaak, it is not so hard to understand. If the Khalsa stays distinct then Guru Kalgeedhar says 'Mai Poora Saaraa Tej Bakhshaa gaa, Devaa(n)gaa', meaning I will give the Khalsa my complete blessings (and power).

The Khalsa is a distinct nation, its birth was most distinct, the lifestyle of a Khalsa is distinct, the food and clothes the Khalsa wears is distinct and the love the Khalsa has for the almighty is most distinct.

Don't Become a Adopted Son of a Bahmin, Come Home to you real Father (Satguru Jee) & His Hukams, Pakhand was destroyed by Saache Paatshaaha.

These rituals have being put into Sikhee by Anti-Panth forces, we should awaken.

Guru Sahib jee, Mahapursh, Akaal Takht Sahib are against this practice full stop.

But most of all OUR GURU SAHIBAAN ARE AGAINST IT .

True words of guru sahib. They were true in past they are true today and they will remain true in future.

Now just put these words in reality and see what is the tej of guru sahib.

I visited sachkhand hazzor sahib the place were arti is in practice. And most of the sangat know those who dont must be amazed to hear that in whole city nanded. There is not even a single local sikh who does beadbi of kesh. It must be the only city in this world whose sikh population is 100% kesadhari.

I find it strange and very hard to digest the places were Real mareyada is being followed even the granthis are finiding it hard to keep their kids in sikh sroop. On the other hand where brhamin rituals are being followed 100% sikh kesadhari and over 80 percent amritdhari and that to without any special parchar.

Jab laag khalsa rahe neyara tab lag tej deu main sara these bachans are partkh at sach khand sri hazzor sahib the Takth following the so called "brhamins mareyada".

On the other hand in punjab i need not say whats going on and everyone is aware.

I have special respect for mareyada of akal takth sahib every one in my family follows it and I always advocate there should be 1 mareyada for the whole sikh panth. But the approach of getting this done should be sitting together and discussing thing this is what nihangs think this is what taksalis think give your sources and in the end decide on some thing. Instead of forcing and trying to prove the other person is RSS or brhamin. Such approach of calling each other brhamin will only produce friction in panth nothing more then that.

More over singh ji you said Akaal Takht Sahib are against this practice full stop. Should i post another articles from the same website which is promoting opposite views of akal takth sahib.

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Singho, if wind is the fan, then why do we do Chaur Sahib di seva? Is not Chaur Sahib di seva a form of Aarti?

That is very interesting observation which i have been mentioning in any debates of arti-arta on sikhsangat in the past. From ritual perspective, chaur sahib can be deemed as hinduvad as well as its sign of royalties among rajas of hindustan.

Concept of arti-arta, phoola varkha towards maharaj it's not clear cut as people like to believe. Here is an very well written post on arti-arta performed, it touches sikh theology behind symbolism, enjoy this below, especially point 5

It's a bit long but hopefully clarifies a few things...

To my mind the evidence really weighs in favour of accepting aarti with deepa and dhoop, and instead it should be the case for those against it to state on what evidence it is to be rejected.

Taking a one particular style of interpretation based on pre-conieved assumptions of particular verses of Guru Granth Sahib alone is by itself not a way of determining what and what isn't time-honoured maryada, as I could equally justify it’s practice using the same bani (various discussions still go on to no conclusion using Guru Granth Sahib alone to define what are practical issues of maryada). Therefore we must look to other sources as well.

Some things that spring to mind on this issue,

1) Guru Granth Sahib is nowadays adorned with the maryada that we see in texts and images of how the Gurus themselves were treated (e.g. chauri sahib, gaddi, palanquin, etc). By the time of Guru Arjun Dev ji and in particular Guru Hargobind ji the Guru's darbar was functioning akin to a Maharaja's darbar as sources of both political and social decision making, coupled with spiritual influence (miripiri). Hukamnamas were issued, an army was maintained, activities of hunting with nagara occurred, in line with the activities of a traditional maharaj, etc.

It would have to be a very specific distaste based on a very specific conceptual problem with the aarti ceremony of honouring a maharaj that would cause its rejection by Guru ji (and as such would be expected to appear in texts of the time) yet allowing for open maintenance of other aspects of traditional darbar maryada. There would have to have been something particularly disliked about for it not to have been performed, and as such one would expect such a particular dislike stipulated in guidance given by early quasi-rehitnamay.

An alternative explanation for all this is to a) to interpret Guru ji's bani as rejecting any possible form of symbollic practice, therefore assume Guru ji would not perform such ceremonies along with any other form of symbolic practice c) ignore historical accounts of such practices as a perversion of tradition by brahmins/hindus d) conclude that it is to be read alone not performed.

2) Bhai Gurdas' varan aim at setting out what is expected of the Sikh in daily practice, and it is clear that aarti is to be performed separately from sohilla (in other words, the wording denotes two separate things, not one). The question that arises here is which aarti? What is interesting here is that the earliest commentary I have seen on it is Swami Anandaghun Udasi (who later was responded to by Baba Santokh Singh in Garabganjani Steek), in which the aarti he adds commentary to is much shorter and (if my memory serves me well) is only Guru Nanak Dev ji's opening bani. I presume this is the section that is being referred to by Bhai Gurdas. How and when the varying shabds were collated together in practice, I don't know. The issue here is the same as that for the dasam bani section of Rehras Sahib. There is an issue as to who the focus is of the aarti recorded at this time. Was it to be part of darbar maryada and hence accorded to the Adi Granth Sahib as it stood then? These are questions I have yet no answer for. I have seen in traditional guru-puja for the disciple to initially perform the aarti verses to the Guru, and then if appropriate for the Guru to lead the aarti of the ishtdev.

3) Lets be absolutely clear on the Hazoor Sahib maryada here. In the recent video of aarti performed by the sevadar at the takhat, he holds it still (adorned with both ghee jot and camphor jot in elaborate deepa lamps on a thal) for the first few sections of the bani and then (after ‘sankhan ki…’ possibly) proceeds to wave it in circular motions toward Guru Granth Sahib and then moves and does the same of Dasam Granth Sahib. I saw the Patna Sahib aarti ceremony this summer, and this is toward the portrait and shaster of the Guru rather than Guru Granth Sahib and Dasam Granth Sahib. A conical aarti stand (with many deepas) on a thaal is used here and again moved in a circular motion. Having spoken with Mahant Tirath Singh he clarified that ALL sewapanthi institutions are expected to perform aarti with deepa, dhoop and shank. The recording I have of Guruwara Sis Ganj performs aarti with shank and phoolan, although no deepas.

4) As I stated earlier, the fact that all traditional orders, all traditional institutions, and traditional maryadas proceeding the Lahore Singh Sabha movement support this practice makes it a task for others to disprove its traditional role prior to the reforms. Apart from the Nirankaris I can’t think of anyone else who had rejected its practice (perhaps someone can add more). Furthermore, considering the differences between geographically diverse historical institutions and orders, it is surprising the consistency of the practice considering the diversity in other practices.

5) There is a secondary issue of the doctrinal assumptions that arise from exegesis of the meaning of the aarti bani. It is clear that nowhere does it state that aarti is not to be performed, it is instead investing the ceremony with cosmological significance. This is entirely concordant with the teachings of Sikhi, and furthermore that the practice of aarti is given a non-dualist angle in this composition. This is a common theme in Guruji's bani of pointing to the inner meaning of spiritual practices. In Japuji Sahib, Guru ji states that 'Mundaa santokh saram put jholi', pointing to the internalisation of the garments of a sadhu. The same arises within the teaching on the inner meanings of the practice of namaaz. Is Guru ji actually stating it should not be performed, or is he stating that one should invest it with deeper meaning as a means of internalising spiritual symbols? If he rejected any form of religious symbolism whatsoever, and that everything should have a purely functional purpose that would make key everyday practices in Sikhi redundant. If one accepts the 'ek jot' Guru philosophy then this thinking creates a conflict as there is no possible explanation for how symbolic practices have been instituted (and seemingly rejected) by the same jot.

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All the mahapursh in the past have encourage students never to criticize takth sahiban maryada and always do satkar of them despite of differences in samparda maryada. In Gurmat Maryada pustak, sant baba gurbachan singh ji bhindranwale mentions how one shouldn't criticize takht sahiban maryada he mentions how he does not agree with arti-arta concept in sachkhand hazoor sahib but despite of that, it holds hazoor sahib maryada at high esteem.

One should take all panj takhth sahiban maryada at very high esteem when they do anything for the panth or in panthic circle but when it comes personal sikhi, one can follow sampardai maryada. It's very simple concept that is still used when you learn sikhi through mahapursh, that avoids all the conflicts of my samparda's maryada is right and others are wrong.

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Thanks for making a constructive good reply N30. I will read the pdf and post any thoughts on it here.

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That is very interesting observation which i have been mentioning in any debates of arti-arta on sikhsangat in the past. From ritual perspective, chaur sahib can be deemed as hinduvad as well as its sign of royalties among rajas of hindustan.

Concept of arti-arta, phoola varkha towards maharaj it's not clear cut as people like to believe. Here is an very well written post on arti-arta performed, it touches sikh theology behind symbolism, enjoy this below, especially point 5

5) There is a secondary issue of the doctrinal assumptions that arise from exegesis of the meaning of the aarti bani. It is clear that nowhere does it state that aarti is not to be performed, it is instead investing the ceremony with cosmological significance. This is entirely concordant with the teachings of Sikhi, and furthermore that the practice of aarti is given a non-dualist angle in this composition. This is a common theme in Guruji's bani of pointing to the inner meaning of spiritual practices. In Japuji Sahib, Guru ji states that 'Mundaa santokh saram put jholi', pointing to the internalisation of the garments of a sadhu. The same arises within the teaching on the inner meanings of the practice of namaaz. Is Guru ji actually stating it should not be performed, or is he stating that one should invest it with deeper meaning as a means of internalising spiritual symbols? If he rejected any form of religious symbolism whatsoever, and that everything should have a purely functional purpose that would make key everyday practices in Sikhi redundant. If one accepts the 'ek jot' Guru philosophy then this thinking creates a conflict as there is no possible explanation for how symbolic practices have been instituted (and seemingly rejected) by the same jot.

The five points bring out the reasoning behind aarti, instead of the black and white, which most people see and reject aarti with a deva. In point five i see what the guy is saying, but the namaz part is a different story and can't be brought into this discussion.

Addressed to all:

I think if we take the hindu attachment, that they practice it, away from Aarti and bring this discussion with other Sikhs. Then they would be more accepting of Aarti with a deva. Many people have a hindophobia and when they hear that hindus do it, then the natural reaction is to say it is wrong. A point that needs to be kept in mind is that Satguru Sri Guru Granth Sahib ji Maharaj is the Saroop of Sri Waheguru ji Maharaj and Sikhs to Aarti of a Saroop that is complete. When Hindus do it they are doing the Aarti of a dead stone (Maharaj words not mine). So we can't compare the two at all. Many get confused when going from the stone to Maharaj because they think the stone has Maharaj in it and is the same as Satguru. But don't grasp the next part that the stone is not the Saroop of Sri Waheguru ji Maharaj as a whole, which Satguru is. If the stone is the Saroop of Maharaj then we would have to reject the Bani of Bhagat Naamdev ji Maharaj from Satguru and reject Satguru Sri Guru Nanak Dev ji Maharaj Bani from Satguru.

Take the Aarti practice on it's own, without thinking about the Hindus do it and Satguru approves of Aarti with a deva, if the pyare for Maharaj is there. I know many will jump at me for adding the pyare part and say doesn't everything have too be done with pyare. But look at it, if a person is doing Aarti with a deva without pyare, then they are just waving the thaal around and the focus is not on the practice and it becomes a ritual for that person. Same goes for Chaur Sahib di seva Take reading Gurbani without pyare. It happens to us, but we grasp small amounts to what we did read with a little bit of concentration, so even that becomes virtuous.

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Out of the nine types of Bhagti one is Acharan Bhagti where the Ist Dev is worshipped through Arti, flowers, Chaur Sahib, etc. There should be no issue about this.

The Sri Nanak Parkash states the shabad in the Kirtan Sohila by Guru Nanak Dev Ji was opposing the worship of the Devte and not of God. For this reason the statue took form and fell at the feet of sri guru nanak dev ji. The Guru and God have no different.

Avtar Na Janhi Ant, Parmeshar Parbhrahm Beant.

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I have been blessed to have done darshan at sachkand sri hazur sahib, the aarti there in the evening is different to any other I have seen, yes they do have a tray with diva/lamps etc.

We dont know that this is exactly how it was done in 10th Guru ji's time. It may have. As in Nanded there was not price on Singhs head as in Punjab. Punjab is nearer to delhi. Lahore and Delhi mughal sarkar conspired to eradicate sikhs so Gurdwareh were taken care by sikhs, like udaisis and nirmala i.e. non khlasa. As in punjab the khalsa where in the ladki jungles or in himalya foothills who knows what the custodians of the sikh faith who mixed it with other religions to make more cash did, such as adding murtis etc.

But down south in deccan this policy was not strict so in Nanded maybe the puratan rituals carried out there are the same as guru jis time.

Also the tilak ceromony on shaster is quite controversal.

I maybe totally wrong just thinking out aloud.

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