The Truth of Our Panthik Ardas
The Truth of Our Panthik Ardas
In Two Questions.
Karminder Singh Dhillon, PhD (Boston)
The Ramayan of Tulsi contains the following paragraph that is recited as a prayer (Ardas) by those who belong to that faith in their mandirs or places of worship.
ਪਾਰਬ੍ਰਹਮ ਸਿਮਰ ਕੈ ਸ੍ਰੀ ਵਿਸ਼ਨੂੰ ਲਈਂ ਧਿਆਇ ।
Par Bhram Simar Kay Sri Vishnu Layee Dhiaa-ey
Page From Tulsi Ramayan
ਸ੍ਰੀ ਰਾਮ ਕਰਿਸ਼ਨ ਅਵਤਾਰ ਹਰੀ ਸੰਕਰ ਹੋਇ ਸਹਾਇ । Sri Raam Krishen Avtaar Hari Shangkar Hoye Sha-ey
ਮਾਤ ਭਗਵਤੀ ਸਿਮਰੀਐ ਨਵ ਨਿਧ ਆਵੈ ਕਰ ਧਾਇ । Maat Bhagwatee Simree-ay Nav Nidh Avai Ghar Dhayey
ਸ੍ਰੀ ਪਰਭੂ ਪਰਮਾਤਮਾ ਸਭ ਥਾਂਈ ਹੋਇ ਸਹਾਇ । Sri Prabhu Paramatimaa Sbh Tha-ee(n) Hoey Shaa-ey.
The Ramayan of Valmiki contains the following paragraph that is recited as a prayer (Ardas) by those who belong to that faith in their mandirs or places of worship.
Page from the Valmiki Ramayan
ਪਰਿਥਮ ਭਗਵਾਨ ਕੋ ਸਿਮਰੀਐ ਵਰਾਹ ਜੀ ਕਰੇ ਸਹਾਇ । Pritham Bhagwan Ko Simreay Vrah Jee Karey Sahaye. (Note: Vraah is Vishu)
ਯੱਗ ਪੁਰਸ਼ ਨਰ ਨਰਾਇਣ ਕੋ ਧਿਆਇ, ਜਿਸ ਡਿਠਿਆਂ ਸਭ ਦੁਖ ਜਾਇ । Yug Purash Nar Narayan Ko Dhiaye, Jis Dhiteyan Sabh Dukh Jaye.
ਮੱਛ ਕੱਛ ਕੋ ਸਿਮਰੀਐ ਨਰ ਸੰਗ ਰੂਪ ਬਸਾਇ । Much Kuch Ko Simreay Nar Sang Roop Basaye.
ਸ੍ਰੀ ਬਾਵਨ ਹਰ ਕਾ ਨਾਮ ਲੇ ਘਰ ਆਵੈ ਨਵ ਨਿਧ ਧਾਇ । Sri Bawan Har Ka Naam Ley, Ghar Avey Nao Nidh Dhaye.
ਸ੍ਰੀ ਰਾਮਚੰਦਰ ਕੋ ਸਿਮਰੀਐ ਜੋ ਪਰਗਟ ਕਰੇ ਸਹਾਇ । Sri Raam Chander Ko Simreay, Jo Pargat Kare Sahaye.
ਦਸਮ ਅਵਤਾਰ ਸ੍ਰੀ ਕਰਿਸ਼ਨ ਚੰਦਰ ਭਗਵਾਨ ਤਿਰਲੋਕੀ ਆਤਮਾਇ । Dasam Avtaar Sri Krishen Chandar Bhagwan Triloki Atamaye.
ਸਭ ਥਾਂਈ ਹੋਤ ਸਹਾਇ । Sabh Thanyee(n) Hoat Sahaey.
The following is the first paragraph of Durga Ki Vaar as contained within the Bachitar Natak Granth which is now known as the Dasam Granth (DG).
This first paragraph is the paurri that Sikhs recite as their institutional ardas in Gurdwaras and elsewhere.
ਪ੍ਰਿਥਮ ਭਗੌਤੀ ਸਿਮਰ ਕੈ ਗੁਰ ਨਾਨਕ ਲਈਂ ਧਿਆਇ ।
Pritham Bhagauti Simar Kaiy Gur Nanak Layee(n) Dhiaye.
ਫਿਰ ਅੰਗਦ ਗੁਰ ਤੇ ਅਮਰਦਾਸ ਰਾਮਦਾਸੈ ਹੋਇ ਸਹਾਇ । Fir Angad Gur Tay Amardas Ramdasaiy Hoyey Sahaey.
ਅਰਜਨ ਹਰਗੋਬਿੰਦ ਨੋ ਸਿਮਰੋ ਸ੍ਰੀ ਹਰ ਰਾਇ । Arjan Hargobind No Simro Sri Har Raye.
ਸ੍ਰੀ ਹਰਕ੍ਰਿਸ਼ਨ ਧਿਆਈਐ ਜਸ ਡਿਠੈ ਸਭ ਦੁਖ ਜਾਇ । Sri Harkrishen Dhiayiay Jes Dithay Sabhh Dukh Jaye.
ਤੇਗ ਬਹਾਦਰ ਸਿਮਰੀਐ ਘਰ ਨਵ ਨਿਧ ਆਵੈ ਧਾਇ । Teg Bhadur Simraey Ghar Nav Nidh Avaiy Dhaye.
ਸਭ ਥਾਂਈ ਹੋਇ ਸਹਾਇ । Sabh Thanyee(n) Hoye Sahaey.
If one took the first para of Durga Ki Vaar of the DG – which is our institutional ardas – and compared it with the prayer found in the Ramayan, the result is as follows. All the similar words are in red.
Pritham Bhagauti Simar Kaiy Gur Nanak Layee(n) Dhiaye. Fir Angad Gur Tay Amardas Ramdasaiy Hoyey Sahaey. Arjan Hargobind No Simro Sri Har Raye. Sri Harkrishen Dhiayiay Jes Dithay Sabhh Dukh Jaye. Teg Bhadur Simraey Ghar Nav Nidh Avaiy Dhaye. Sabh Thanyee(n) Hoye Sahaey.
The only thing different are the names of the Gurus. With the names included, the lifting, copying or what is known in the literary world as plagiarism is 80 percent. With the names excluded, the lifting, copying or plagiarism is total and complete (100 percent). In other words, apart from the names of the 9 Gurus, every other word is lifted from the Ramayan.
If the prayer wordings of the Ramayan and Durga Ki Vaar of DG are run in a plagiarism checker, the percentage of plagiarism is 80 percent. Schools, colleges, universities and institutions of learning tolerate 10 percent similarities. Anything above that is returned to the student for a re-write, or even given a fail grade. Reputable institutions bar students from the courses in which they present plagiarized papers. Some expel students right away. Anyone presenting work that consists of writing that is 80 percent lifted, copied or plagiarized is expelled because there is no defense for such a literary crime.
Given the above, we can ask two questions as follows.
FIRST QUESTION: WHO IS THE AUTHOR OF DURGA KI VAAR?
In other words, who is the author of the paurri that Sikhs recite as their institutional ardas. The possible answers, presented in a multiple choice format are:
- Durga herself wrote it in her own honor.
- A Devotee of Durga wrote it in her honor in Markanday Puran.
- The same person/s who wrote the Bachitar Natak (Dasam Granth) wrote this Vaar.
- The Benares-based Nirmlas who also wrote 34 other corrupted texts (Gurbilas, Suraj Parkash, Bhagat Maal etc) aimed at making Sikhs into Hindus wrote this Vaar.
Readers will note the following two things. First, that whichever answer above is chosen, it would have to mean that he/she lifted, copied and plagiarized it from the Ramayan. In other words, the author/s stole it from the Ramayan. Even if the claim is that Durga herself wrote this paurri in Durga Ki Vaar, even she would have copied it from the Ramayan.
Second, Guru Gobind Singh is NOT listed in the choice of answers provided because our tenth master CANNOT EVER commit the acts of lifting, copying, plagiarizing or stealing from the writings of others. Our Gurus have no record of doing anything of this sort. When Guru Arjun compiled the Pothi Sahib (later Guru Granth Sahib), he included the writings of 15 Bhagats, 10 Bhats and 3 Sikhs – and ensured their names were included. He did not take their writings and put them under his own name.
Those Sikhs whose voices have gone coarse shouting aloud that Guru Gobind Singh is the author of Durga Ki Vaar are advised to consider not injuring the character of the tenth master by making him appear to have lifted, copied or plagiarized the first para from the Ramayan, and the entire Vaar from the Markanday Puran.
Those Sikhs that are willing to attack, injure, maim or kill other Sikhs who maintain that Guru Gobind Singh is NOT the author of Durga Ki Vaar and NOT the author of the Bachitar Natak may want to pay attention to this first question above.
Those Sikhs who say that it was actually Tusli and Balmiki of the Ramayan who lifted, copied, plagiarized or stole from Durga Ki Vaar may want to check the chronology of the texts to decide which came first.
SECOND QUESTION: WHAT ARE THE NAMES OF OUR GURUS DOING IN DURGA KI VAAR?
The title of the compostion says it all – it is a Vaar (poetic compostion) about Durga. The entire Vaar consists of 55 paras. The final para reads as follows:
ਦੁਰਗਾ ਪਾਠ ਬਣਾਇਆ ਸਭੇ ਪਉੜੀਆਂ । Durga Paath Bnayea Sabhay Paurrea(n). Meaning: ALL the paurees are created as paath in honor of Durga.
ਫੇਰ ਨਾ ਜੂਨੀ ਆਇਆ ਜਿਨ ਇਹ ਗਾਇਆ । Feyr Na Junee Aiya Jin Eh Gaya. One who sings them will not reincarnate into life forms.
ਇਤ ਸ੍ਰੀ ਦੁਰਗਾ ਕੀ ਵਾਰ ਸਮਾਪਤੰ। ਸਤ ਸੁਭਮ ਸਤ। Et Sri Durga Ki Vaar Smaptang. Sat Subhm Sat. With this ends the Durga Ki Vaar. All certified as true.
Given the above two facts as derived from within Durga Ki Vaar, namely that it is written in her honor, and that ALL the paragraphs are created as paath for Durga, the second question can now be asked: WHAT AND WHY ARE THE NAMES OF OUR GURUS INCLUDED IN DURGA KI VAAR? The choice of answers – in accordance with the choice of answers for Question 1 above, is as follows:
- The names of our ten Gurus were written by Durga herself as the author of Durga Ki Vaar which she wrote in her own honor.
- A Devotee of Durga who also happened to be a devotee of the nine Gurus.
- The first para was ADDED on later to Durga Ki Vaar (as copied from Markanday Puran) by the Benares-based Nirmlas who also wrote 34 other corrupted texts (Gurbilas, Suraj Parkash, Bhagat Maal etc) aimed at making Sikhs into Hindus and devotees of Durga.
Readers will note that Guru Gobind Singh is again NOT listed in the choice of answers provided because our tenth master CANNOT EVER commit the acts of writing ONE para in honor of nine Gurus, and then go on to write 54 paras in honor of Durga. Our Gurus have no record of honoring Durga in any way, fashion or form in the entirety of the SGGS.
Those Sikhs who maintain that Guru Gobind Singh honored our nine Gurus in nine verses, and then went on to write 364 verses in praise of Durga, and are ever ready to attack, injure, maim or kill other Sikhs who maintain that Guru Gobind Singh CANNOT ever do such a thing, may want to ponder over this second question as well.
ARDAS IN THE SRI GURU GRANTH SAHIB
The Ardas of the Sikh is contained on page 268 the SGGS as follows:
ਤੂ ਠਾਕੁਰੁ ਤੁਮ ਪਹਿ ਅਰਦਾਸਿ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੇਰੀ ਰਾਸਿ ॥
Tu Thakur Tum Peh Ardas. Jio Pind Sabh Teri Raas.
ਤੁਮ ਮਾਤ ਪਿਤਾ ਹਮ ਬਾਰਿਕ ਤੇਰੇ ॥ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਮਹਿ ਸੂਖ ਘਨੇਰੇ ॥
Tum Maat Pita Hum Barak Terey. Tumree Kirpa Meh Sukh Ghanerey.
ਕੋਇ ਨ ਜਾਨੈ ਤੁਮਰਾ ਅੰਤੁ ॥ ਊਚੇ ਤੇ ਊਚਾ ਭਗਵੰਤ ॥ Koey Na Janey Tumra Aant. Uchey Tey Ucha Bhagwant.
ਸਗਲ ਸਮਗ੍ਰੀ ਤੁਮਰੈ ਸੂਤ੍ਰਿ ਧਾਰੀ ॥ ਤੁਮ ਤੇ ਹੋਇ ਸੁ ਆਗਿਆਕਾਰੀ ॥ Sagal Samagree Tumrey Sutar Dharee. Tum Tey Hoey So Aagiakari.
ਤੁਮਰੀ ਗਤਿ ਮਿਤਿ ਤੁਮ ਹੀ ਜਾਨੀ ॥ ਨਾਨਕ ਦਾਸ ਸਦਾ ਕੁਰਬਾਨੀ ॥ Tumri Gatt Mitt Tumhee Janee. Nanak Daas Sda Kurbani.
This paurri is our personal ardas. After reading this stanza in the personal ardas, a Sikh should be able to have a free and personal heart to heart communication with our Guru.
The institutional or Panthik Ardas can, and should be standardized in the name of Panthic unity. One would be hard pressed to find an argument against such a preposition. But this standardization must NOT be against the tenets of the SGGS in any way whatsoever. This standardization must never be part of the agenda to Hinduize Sikhi. Lifting, copying or taking verses from the religious texts of others should not be part of this standardization. Beliefs like Dithey Sabh Dukh Jaye (all sorrows disappear upon seeing) and Ghar Nao Nidh Avey Dhaye (the NINE treasures come rushing) are not Sikhi or Gurmat concepts – UNLESS we indulge in severe re-interpretations. The notion of starting our institutional ardas with honoring Durga (Bhagautee) is not in line with the teachings of the SSGS.
It is hoped that the two questions above can help bring about awareness within such a context. End.