The Ardas is the prayer of the Sadh Sangat (congregation), channeled through the spoken prayer of one individual who recites the Ardas aloud.
The Ardas has a basic four-part structure.
Part 1: Praising the Infinite
The core of the Ardas is an invocation which Guru Gobind Singh recited at the beginning of his epic poem Chandi di Vaar. In it, he calls upon the power of Adi Shakti (primary Creative Power) in the form of Pritham Bhagauti (Divine feminine / Mother power) as Sword. He then calls upon the Spirit of the Guru, elaborating upon the nine manifestations from Guru Nanak through Guru Teg Bahadur, the Mastery and blessing of the nine Sikh Gurus whose light he represents. This ends with Sabh Thaa-ee Ho-e Sahaa-eh. These first nine lines were written by Guru Gobind Singh, the tenth Sikh Guru, and are recited as the Guru gave them. It is appropriate to add to this section praise of Guru Gobind Singh and of the Siri Guru Granth Sahib, to complete the invocation. This part of Ardas is unchangeable and should be recited in the original Gurmukhi.
Part 2: Remembering and Honoring Sikh History
The remainder of the prayer may be spontaneous, but should contain certain elements of the Ardas in the Nitnem, such as the remembrances of the panj piare, the forty liberated ones, the four sons of Guru Gobind Singh, and the many martyrs who sacrificed and kept up in the face of adversity. It needs to be contained within a certain structure, and needs to include and bring into the psyche honoring of the great people and great events of Sikh history to inspire, elevate and re-confirm Sikh values.
It can be in poetic form or prose. This section should include: Panj Piare, 40 liberated ones, 4 Saahibzadas, the great men and women throughout Sikh history whose known and unknown prayers, sacrifices, acts of kindness, discipline, devotion and love brought the Panth into the future. The Takhats and sacred places; asking for the experience of the Hari Mandir Sahib (the Golden Temple); glory of the Panth, sustenance of the Panth, May Truth prevail. These are some of the themes reflected in this part of the Ardas.
Since this part of Ardas was not composed by the Gurus, it is most appropriate for this to be recited in the language of the people attending Gurdwara. It should bring the Sangat back to this crucial remembrance of sacrifice and surrender; it should not become an empty ritual.
Part 3: The Present Moment
In this part of the Ardas, Sikhs offer their present lives unto God and Guru in gratitude, deep humility, and for blessing. Here is the opportunity for the personalized part of the Ardas, when the speaker calls forth the particular purpose of the Ardas, the particular blessing of an individual, event, undertaking, or need of the Sadh Sangat.
A blessing is asked for the Guruparshad (sacred food offering made of ghee, flour, honey and water), and the Langar (Guru’s kitchen). Personal remembrances may be added at this time for birthdays, deaths, anniversaries, and sacrifices, and prayers for health and recovery from illness or adversity.
Part 4: Blessing All Unto the Future
The unchangeable, expansive blessing for all, which reflects the Sikh spirit, is the closing line of the Ardas:
Nanak Naam, Chardee Kala, Tere Bhaane Sarbat Daa Bhalaa
Through Nanak, May Thy Name Forever Increase and the Spirit Be Exalted, and May All People Prosper By Thy Grace!
Anyone in the Sadh Sangat may offer the Ardas. That person should have some familiarity with the Sikh history referred to and should have an understanding of the concepts involved so the prayer can be offered with understanding and not as a ritual. Any words may be used to invoke blessings from the Guru but should not be used as an opportunity to preach or lecture the Sangat. The Ardas should be recited in a flowing rhythm.
When delivering the Ardas the Sikh comes to a very neutral state, with folded hands at the heart center and focus, because the prayer comes from the heart. By folding our hands at the heart center we are projecting: “I pray and call on God, and by God’s Grace, my prayers are answered.” It is beyond the individual. Sikhs let the words flow through that connect the past with the present and the future, as shaped by the needs of the sangat. When performing Ardas in the Sadh Sangat, it is the prayer of the entire Sadh Sangat that flows through. The Sikh who is reciting the Ardas is channeling the group energy toward creative manifestation and merger with the Divine.
~Resources: Living Reality (1994) by Bibiji Inderjit Kaur Khalsa, Victory & Virtue: Ceremonies & Code of Conduct of Sikh Dharma (2001) by the Office of the Bhai Sahiba of Sikh Dharma of the Western Hemisphere and “The 4-Part Structure of Ardas” by Bhai Sahiba SS Dr. Bibi Inderjit Kaur Khalsa, PhD (Sikh Dharma Ministry).