Aarti in Gurudwaras
Every evening in all Gurudwaras, after the recitation of Rehraas Sahib (the Day’s Last Prayer) , we can hear a melodious rendition of the Aarti sung by the Raagis in Raga Dhanashri.
When one listens to the majesty,the praises of the almighty Akal Purukh in this Aarti, each cell of the body mind and soul rejoices with a boundless joy, automatically one bows down at His lotus Feet, the greatest, the infinite Satnam.
Guru Arjan Dev has written on Aang (Page 393 of Guru Granth) - Aarti Kirtan Sada Anand ,ie, Singing God’s Praises is His Aarti, Brings Boundless Bliss.
As the legend has it, in 1508 CE Guru Nanak Dev visited the famous temple of Jagannath at Puri in Orrisa, which was very well known for its Aarti for Lord Krishna. In the evening, priests brought a platter full of lighted lamps, flowers, incense and pearls and began the Aarti. Guru Nanak Sahib meanwhile spontaneously gave words to the wonderful Aarti:
Gagan mein thaal ravi chand dipak bane,
tarika mandal janak moti,
dhoop malyanlo pavan chavro kare
saal banray phulant joti,
kaisi arti hoye bhav khandna teri aarti.
(Guru Granth Aang/Page 663)
'The sky is puja thaal (platter used for the Aartis),
in which sun and moon are the diyas (lamps)
The stars in the constellations are the jewels
The wind, laden with sandal-wood fragrance,
is the celestial fan.
All the flowering fields, forests are radiance!
What wonderful worship this is, oh! Destroyer of fear
THIS is your Aarti!'
However, the Aarti that is sung daily in the Gurudwaras is only partly composed by Guru Nanak Dev Ji.
The Second Stanza onwards has been composed by Bhagat Ravi Das, who was a cobbler.
Naam tero aarti majan muraare
Har ke Naam bin jhoothey sagal pasaarey
(Guru Granth Aang/Page 695)
'O Lord, Thy name to me is the Aarti and holy ablutions.
Everything else is false . . ………………..'.
The Third Stanza onwards was composed by Sant Sain, a barber in the court of Raja Ram, King of Rewa:
'Dhoop deep ghrit saaji arti vaarne jaau kamalapati” (May I be a sacrifice unto the Lord: that for me is the Aarti performed with lamps, ghee and incense…………………..'
(Guru Granth Aang/Page 695) .
The fourth stanza onwards was composed in the same vein by Sant Kabir, the Muslim Julaha (The Weaver).
“Sun sandha teri dev devaakar adhpat aad samaayi...............................”,
(Guru Granth Aang/Page 1350)
‘Let Divine essence be the oil, the Lord’s Name the wick and the enlightened self, the lamp. By lighting this lamp we invoke the Lord...................................’.
Thereafter,
“Gopal tera aarta jo jan tumhri bhagat karante tin ke kaaj sanvaarta”, (Guru Granth Aang / Page 695) onwards, was composed by Bhagat Dhanna, a simple Jat farmer from Rajasthan.
‘O Gopala, accept your Aarti! You grant the wishes of those who worship you...........!'
The final part was composed by Guru Gobind Singh Ji,
“Ya te… maha mun devar ke tap mein sukh pave jag kare ik ved rarey…………”.
‘The Lord is pleased by the chant of the Divine Name …………..’.
In Conclusion
This is the Aarti which we sing daily at the end of last prayer in Gurudwaras which is composed by two Gurus, a cobbler, a barber, a weaver and a farmer –a proof that Sikhism believes in the equality of all human being in the spirit of 'Ek Pita Ekas Ke Hum Barik'.
Not only that, but also that, anybody of any class, creed , color, nationality or religion, by means of karnee, bandagee, love and devotion to Him, can reach Him. This is the beauty and greatness of sikhee. It is an open fountain of everlasting life giving amrit, to each and everybody who may come to have it. And this amrit is none other than His sweet ambrosial Name,that is why it is said : Amrit Nam, Parmeshwar tera.
Now material amrit if existed, has to go inside by drinking it, and it is just to cheat oneself, but the Amrit of Wahiguru`s Nam, is to be got inside our own body, through His simran, His chintan, let´s say that Simran is like milk, and by it´s stirring, it´s repetition (of Nam), butter is produced, so in this case, real Amrit is it´s natural outcome, and by having it, it works as a cleanser, as a purifier, removes all fears and desires, trishnas, makes us inmaculate, and transforms us from a ugly crow to a beautifull swan, from a sinner to His sevak, at His Charan Kamal (Lotus Feet), and then our wandering from the chaurasi ka chakar is cut off, the layers of karmas are burnt to ashes, and as a bullet once shot, our soul soars high and high in Par Braham, direct to Sach Khand, into the lap of Sat Purush, Wah-i Guru.
Such is His Majesty, His Glory, beyond any description and imagination.
Every evening in all Gurudwaras, after the recitation of Rehraas Sahib (the Day’s Last Prayer) , we can hear a melodious rendition of the Aarti sung by the Raagis in Raga Dhanashri.
When one listens to the majesty,the praises of the almighty Akal Purukh in this Aarti, each cell of the body mind and soul rejoices with a boundless joy, automatically one bows down at His lotus Feet, the greatest, the infinite Satnam.
Guru Arjan Dev has written on Aang (Page 393 of Guru Granth) - Aarti Kirtan Sada Anand ,ie, Singing God’s Praises is His Aarti, Brings Boundless Bliss.
As the legend has it, in 1508 CE Guru Nanak Dev visited the famous temple of Jagannath at Puri in Orrisa, which was very well known for its Aarti for Lord Krishna. In the evening, priests brought a platter full of lighted lamps, flowers, incense and pearls and began the Aarti. Guru Nanak Sahib meanwhile spontaneously gave words to the wonderful Aarti:
Gagan mein thaal ravi chand dipak bane,
tarika mandal janak moti,
dhoop malyanlo pavan chavro kare
saal banray phulant joti,
kaisi arti hoye bhav khandna teri aarti.
(Guru Granth Aang/Page 663)
'The sky is puja thaal (platter used for the Aartis),
in which sun and moon are the diyas (lamps)
The stars in the constellations are the jewels
The wind, laden with sandal-wood fragrance,
is the celestial fan.
All the flowering fields, forests are radiance!
What wonderful worship this is, oh! Destroyer of fear
THIS is your Aarti!'
However, the Aarti that is sung daily in the Gurudwaras is only partly composed by Guru Nanak Dev Ji.
The Second Stanza onwards has been composed by Bhagat Ravi Das, who was a cobbler.
Naam tero aarti majan muraare
Har ke Naam bin jhoothey sagal pasaarey
(Guru Granth Aang/Page 695)
'O Lord, Thy name to me is the Aarti and holy ablutions.
Everything else is false . . ………………..'.
The Third Stanza onwards was composed by Sant Sain, a barber in the court of Raja Ram, King of Rewa:
'Dhoop deep ghrit saaji arti vaarne jaau kamalapati” (May I be a sacrifice unto the Lord: that for me is the Aarti performed with lamps, ghee and incense…………………..'
(Guru Granth Aang/Page 695) .
The fourth stanza onwards was composed in the same vein by Sant Kabir, the Muslim Julaha (The Weaver).
“Sun sandha teri dev devaakar adhpat aad samaayi...............................”,
(Guru Granth Aang/Page 1350)
‘Let Divine essence be the oil, the Lord’s Name the wick and the enlightened self, the lamp. By lighting this lamp we invoke the Lord...................................’.
Thereafter,
“Gopal tera aarta jo jan tumhri bhagat karante tin ke kaaj sanvaarta”, (Guru Granth Aang / Page 695) onwards, was composed by Bhagat Dhanna, a simple Jat farmer from Rajasthan.
‘O Gopala, accept your Aarti! You grant the wishes of those who worship you...........!'
The final part was composed by Guru Gobind Singh Ji,
“Ya te… maha mun devar ke tap mein sukh pave jag kare ik ved rarey…………”.
‘The Lord is pleased by the chant of the Divine Name …………..’.
In Conclusion
This is the Aarti which we sing daily at the end of last prayer in Gurudwaras which is composed by two Gurus, a cobbler, a barber, a weaver and a farmer –a proof that Sikhism believes in the equality of all human being in the spirit of 'Ek Pita Ekas Ke Hum Barik'.
Not only that, but also that, anybody of any class, creed , color, nationality or religion, by means of karnee, bandagee, love and devotion to Him, can reach Him. This is the beauty and greatness of sikhee. It is an open fountain of everlasting life giving amrit, to each and everybody who may come to have it. And this amrit is none other than His sweet ambrosial Name,that is why it is said : Amrit Nam, Parmeshwar tera.
Now material amrit if existed, has to go inside by drinking it, and it is just to cheat oneself, but the Amrit of Wahiguru`s Nam, is to be got inside our own body, through His simran, His chintan, let´s say that Simran is like milk, and by it´s stirring, it´s repetition (of Nam), butter is produced, so in this case, real Amrit is it´s natural outcome, and by having it, it works as a cleanser, as a purifier, removes all fears and desires, trishnas, makes us inmaculate, and transforms us from a ugly crow to a beautifull swan, from a sinner to His sevak, at His Charan Kamal (Lotus Feet), and then our wandering from the chaurasi ka chakar is cut off, the layers of karmas are burnt to ashes, and as a bullet once shot, our soul soars high and high in Par Braham, direct to Sach Khand, into the lap of Sat Purush, Wah-i Guru.
Such is His Majesty, His Glory, beyond any description and imagination.
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