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The greater part of most Gurdwara programs is devoted to Kirtan. The entire Sangat is strongly encouraged to join in singing Kirtan. It is helpful when possible to provide shabad sheets with translation and transliteration for the sangat so that all may accurately and easily sing along to experience the vibration of the Guru’s Word. The following is a listing of the various types of music which are generally acceptable as part of Kirtan.
Gurbani. The Words of Siri Guru Granth Sahib. These Words are expressed in Naad Yoga, the Technology of the Sound Current. When we speak and sing the Words of the Gurus, we may experience the elevation of consciousness which the technology of Naad Yoga induces. "In the beginning was the Word, and the Word was with God, and the Word was God."
Other Banis. Banis of the works of Guru Gobind Singh (Dasam Granth). Also poetry of certain Sikhs approved by the Gurus themselves: the Vars of Bhai Gurdas and the poetry of Bhai Nand Lal.
Mantras of Gurbani. A mantra is made up of words which are pure sound current, giving the mind a rhythm and carrying it from duality to Infinity. The entire Siri Guru Granth Sahib is perfect, pure sound current.Certain excerpts of Gurbani are of such power that they have been selected to be sung repetitively as part of kirtan and in our meditations by the saints and sages through time. Some examples include the Guru Mantra (Wahe Guru), Mul Mantra, the Guru Gaitri Mantra (Gobinday, mukhanday, udharay, uparay, hariung, kariung, nirnamay, akamay), Aad Guray Namaih, Ang Sang Wahe Guru.
Gurbani in Translation. The singing of the Guru’s hymns in the predominant language of the Sadh Sangat is appropriate whenever it will add to the sangat’s appreciation of the truth and beauty of the Guru’s teachings. It is especially appropriate when there are visitors present who are unacquainted with Gurbani and the Guru’s teachings.
Songs and Poems set to Music. Songs and poems set to music describing the glory and the lives of the Gurus, describing Sikh history in an inspiring manner or inspiring the sangat to live according to the ideals of Sikh Dharma are acceptable during a Gurdwara service.
Instrumentation and Performance. The instrumentation used for accompanying kirtan has changed greatly in the years since the rabaab (a bowed and stringed lute) was the primary instrument. In recent years, the most popular style of performance has been a group of three or more musicians singing and playing harmoniums, sarangi and other stringed instruments, while one plays tabla (drum). Any instrumentation is acceptable as long as the following requirements are considered:
" The total effect of the Kirtan must be to emphasize the Guru’s Word or the message of the song. The technicality of the music or the musician’s performing ability draw the listener’s attention away from the inspirational content. The listener must be able to apply full attention to the vibration of the words.
" The Kirtan should facilitate a devotional, dignified atmosphere which does not exclude, but rather encourages enthusiasm and joy. However, dancing and hand clapping are not appropriate.
" Transitions from one group to another should be done as gracefully as possible. The departing group leaves quickly and gracefully and the arriving one, anticipating their turn, begins immediately. Tuning of instruments should be done beforehand whenever possible, or done quickly.
Recitation of Gurbani (Paath)
Any part of Siri Guru Granth Sahib or Dasam Granth may be recited by the Sadh Sangat as part of a Gurdwara program. It can be led by a member of the Sangat; or it can be recited line by line between the male and female members of the sangat.
Katha, Lectures, Speeches
Katha is a lecture by a member of the Sadh Sangat and is often part of a Gurdwara service. Katha attempts to illuminate certain selections of Gurbani. The goal of katha is to inspire the Sadh Sangat with a deeper understanding of the Guru’s teachings. Lectures can describe the lives of the Gurus and heroes, givers and saints of the Dharma, or they can discuss the ideals of Sikh Dharma and how this consciousness may be applied to our lives. These may precede or follow the kirtan.
Announcements
The types of announcements which are appropriate during a Gurdwar service include: 1) announcements necessary for the proper conduct of the Gurdwara; 2) emergency announcements and 3) requests for prayers on the part of the Sangat, following the news of some fortunate or unfortunate events.
Anand Sahib
In the past, the custom developed in Sikh Gurdwaras to sing the first five, and then the fortieth, Pauris of Anand Sahib. The Siri Singh Sahib brought to our attention the serious error in this practice. "Pauri" means ‘step’, or ‘rung of a ladder.’ Imagine trying to step from rung number five, directly to rung number forty. It is not possible. To skip all of the intervening Pauris is to break the continuity of the Naad, to carve up the Guru’s Bani. We would be fooling ourselves, if we were to think that by chanting the first five, and then the final Pauri, we were somehow completing the Bani. For this reason, we chant the first five Pauris, and then the Shalok from Japji Sahib. If time permits, of course, the entire Anand Sahib could be recited, but this is not practical for most Gurdwara services.
Ardas
(See Appendix for Translation of Ardas).
The word "Ardas" literally means "prayer." But the traditional Sikh Ardas has come to represent a specific form of prayer recited in every Gurdwara program. It is recited before the Guru is transported or brought into Prakaash, just before the hukam is taken, and again when the Guru is set into Sukhasaan. It can also be recited before undertaking any activity of significance, before leaving on a journey, to give thanks, or as a way of daily remembering the Creator.
The core of 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 in the form of Pritham Bhagauti. He then calls upon the Spirit of the Guru, elaborating upon the nine manifestations from Guru Nanak through Guru Teg Bahadur. This part of Ardas is unchangeable and should be recited in the original Gurmukhi, if possible. Sikh ministers should be able to recite this short prayer from memory, and should be prepared to offer Ardas at any time, at the request of the Sangat.
The remainder of Ardas honors the memory of Guru Gobind Singh, his four sons, and those Sikhs who have sacrificed and kept up in the face of adversity. 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. Many ministers recite this from memory, but many others prefer to read it. In either case, it should bring the Sangat back to this crucial remembrance of sacrifice and surrender; it should not become an empty ritual. Remember that you are not merely reading Ardas; you are leading the Sangat, channeling the group energy towards creative manifestation and remembrance.
The description of the sacrifices made is quite graphic, and any translation should preserve this element. Toward the end of Ardas, a blessing is asked for the Guruparshad, and the Lungar. Personal remembrances may be added at this time for birthdays, deaths, anniversaries, and sacrifices, and prayers for health and recovery from illness or adversity. It is also a tradition to ask for a blessing for one's Spiritual Teacher. Many ask for blessing for the Siri Singh Sahib, whose sacrifice led so many thousands to the Feet of the Guru.
The closing line: "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!) must be used to end the Ardas.
It falls within the duties of the Singh Sahib or Sardarni Sahiba to ensure that Ardas is properly done. 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 to the sangat. The Ardas should be in a flowing rhythm. The person offering the Ardas removes his or her socks and washes the hands.
Short Ardas: Under certain circumstances (i.e., after Kirtan Sohila and Sukhaasan), it is appropriate to recite a shortened Ardas. This should include the Invocation up to "Sabh thaee hoee saha-ee," and end with "Nanak naam chardee kala, tere bhaane sarbat daa bhalaa," with the personal addition in between.
Jaikara
Jaikara means "call of victory." The most common Jaikara is "Bole So Nihaal," (The one who speaks shall be blessed, which is answered by "Sat Siri Akal" (The Great Truth is Undying!). This call is made by the person reciting Ardas at its close, and the Sadh Sangat returns the call in a spirited prayer to the Creator that the Truth may prevail through His servants. The jaikara is also sent up at other occasions when a unifying affirmation on the part of the Sadh Sangat is desired. The cry of "Bole So Nihal" may be sent up several times in a row. If it is offered up more than once, then it is usually given five times (representing the Panj Piaray).
Hukam
The Guru’s Hukam (message or order to the Sadh Sangat) is taken and read aloud to the congregation. Any person may serve as the Guru Granthi and take the Hukam. After Aagi-aa Bha-ee Akaal Kee, and Bolay so Nihaal, he or she (having removed his or her socks, and having freshly washed hands) sits behind the palki, and carefully removes the ramalas covering the Guru. The Granthi meditatively opens to a random page and finds the Hukam. Traditionally the Hukam includes the first Shabad on the left-hand page, so that the beginning of the Hukam usually starts on the preceding page.
Through the Hukam, our Living Guru speaks to us. The Guru’s Bani is a living vibration, an Infinite sound current which transforms the listener. The Guru’s Bani is a reality, not a ritual. We should accept the Hukam which Guru gives us, regardless of the length. This may sometimes mean reading a very long Hukam! The first two lines are repeated. As well, the last two sentences are repeated.
The reader’s voice should be loud and clear and the pace slow, so that everyone in the Gurdwara is able to hear the Hukam. Some sections of the Guru are sequenced with Shloks and Pauris, and the taking of a Hukam from one of these sections is quite specific. The easy way to remember is "S-G-P-C." If there is a Shlok, that is where the hukam starts. If a section is headed Mehlaa Panjvaa or Mehlaa Pehilaa, (Fifth Mehl, First Mehl, also translated as Fifth Guru or First Guru) that section is also read through. There is often a Pauri after this, which is read to Complete the hukam.
The Guru's hukam should be read in the original Gurmukhi if at all possible. Immediately after, it should also be read out in the common language of the people. In some Gurdwaras, this means Panjabi as well as English.
In many Gurdwaras, after the hukam is taken and the Guru is covered again, the Sangat sings:
Sabh Sikhan ko hukam hai, Guru manio Granth.
Then the ragis may lead the sangat in chanting any words in praise of the Infinite, (e.g. Sat Nam Wahe Guru, Dhan Siri Guru Granth Sahib Ji, Kal Akal Siri Akal Maha Akal, for example) while the Guruparshad is being served.
