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AARTI/tolerance/


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ek oangkar sat gurparsaad(i) gurmukho!

My thoughts: I have felt that I should contribute a bit more to this site as it is one of the only things I do regularly. I was reading a book and wanted to actually share what I read. I believe in sikh heritage and I like what this book has said...

title of chapter: Jathedar Mangal singh dee shaheedi bhaageeay anandpur sahib

Japji sahib is the mahamantar and mahapavitar. It has the power to help us overcome all our troubleties and obstacles. It is for this reason that mahapurkhs have had a continuous recitation of japji sahib being done alongside akhand paats. It is necessary and full of merit for us to do aarti of guru sahib....all the puratan samparda's have been doing this from day one. Nihang singhs of the buddha dal and tarna dal, and harminder sahib still read it. In the old days, they used to do it with "deevay prakash", but the akali's (modern day) stopped the usage of the deevay, but they still continue to read it. Takhat hazoor sahib and takhat patna sahib still do it, and it was stopped during my time (jawala singh harkowahal's time...as this is from his life story) at sri kesgarh sahib.

the following instances of aarti being done are mentioned....

1) raja shibnaath did guru nanak's aarti in sangladeep (I don't know what sangladeep is so please feel free to correct me).

2)in lahore, korreyay sikhs did aarti of guru sahib

3) sai daas (guruji's saandu) and bibi raamo (guruji's saali) did guru hargobind sahib's aarti in daroleee.

4) bakali das masand and his mother did guru teghbahadur ji's aartee in

daakay bangalai

5) guru gobind singh's aarti was done by many...refer to

a) nanak prakaash

B) sooraj prakaash

c) nanak chamatkar

d) ast guru chamatkaar

e) kalgeedhar chamatkaar

Having pavitar jal in satguru's hajooree is a nishaanee of shudhta (purity..from my understanding). the term used was "kumbh-satiguru" has been employed.. I am not aware of its connotation or meaning. this jal has guru granth sahib ji's baani read over it, similar to how amrit jal has the panj pyaray prepare it...this jal prepared in front of guru granth sahib ji cures diseases of shardalu's.

(the best part of this all....)

all this information was transferred from jathedar mangal singh who told jawala singh harkowahal that all the above information was given to him by a singh of the name raam singh from sarhali kallan. This raam singh is a puratan singh from guru gobind singh's time and he amrit shakked in that time...

Now my point in sharing the above story.... The timeframe of this event would have been in the early 1900's...possibly up until the 1940's sometime... now, the institution that harkowahal wallay sant was affiliated with were nirmallay. I will give exact details, as per this book, "jeevan kirna, sant baba jawala singh ji harkowahal" in a coming post. I have perused certain stories in this book to understand the thinkset and approach to life that this mahaan hastee had. he was a saadhu/sant himself, yet he talks highly about nihang singhs although they did sukha/opium etc. the respect of bhagtee was there and the criticism of a lifestyle wasn't.....

If you read later and throughout the book though,

There is a story of how 14 naamdhari singhs came by and everyday they did a havan...had 32 vastu's if I am correct and did sukhmani sahib paat while everyone else in the circle apart from the paati did waheguru mantar.

I want to share more and will do so in the coming days..

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Great to hear from you forward-backward...looking forward to hearing more (pun intended).

Herkhowal is not so much affiliated with a Nirmala institution but a Nirmala institution in itself. The parampra in the front of the text you're reading, forward backward, testifies to this. Later on Baba Jagjit Singh ji learns from the mahavidvan Pandit Suhail Singh ji Vedantaacharya, reinforcing this Nirmala parampra.

There is already an older discussion somewhere about aarti. A couple of extras though, a 16 year old I met was telling me how, having grown up in Kenya, aarti with deepas was done every sunday at the Gurdwara. He was suprised at how it is not done this way over here, furthermore, he was playing me the more shudh taal for aarti, and how that has also gone to the way side in the UK! I also stumbled upon a recording of Aarti done at Gurdwara Sis ganj which is performed with shank and phul.

Another interesting thing is the editing of the Aarti bani itself. Akin to Sri Rehras Sahib, it also seems to have come under the scissors these days. For example in an Udasin influenced, the Nirmala, Sis Ganj Gurdwara, Hazoor Sahib and the Nihang aarti-aarta, the important swaiyyaa is featured among others;

'sankhan ki dhan ghantan ki kar phoolan ki barkhaa barkhaavaei

aarti kot kre sur sundur pekh purnuder ke bal jaave

daanut dachan dei kei purdachan bhaal mei kunkum achat laavai

hot kulaahul devapuri mil devan ke kul mangal gaavai'

(from chandi charitar)

Yet, from what I recall, the Taksali and SGPC maryada aarti omit dasam bani toward the end.

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