ਵੈਸਾਖੀ ਦੀਪਮਾਲਾ ਅੰਮ੍ਰਿਤਸਰ ਕਰੇ, ਹੋਲਾ ਅਨੰਦਪੁਰ ਕਰੇ, ਅਬਚਲ ਨਗਰ ਜਾਇ ਕੁਲ ਸੰਬੂਹ ਤਰੇ।
(Daya Singh Rehatnama – c. 1700s)
Celebrate Vaisakhi and Deepmala in Amritsar, celebrate Hola in Anandpur, go to Abachal Nagar (Hazoor Sahib), and get one’s lineage saved.
Gurdwara Shaheedi Bagh – This Gurdwara is on the road between Kesgarh Sahib and Anandgarh Sahib, in the boundary of village Lodipur. In early days of eighteenth century there was a big garden here. In 1705, when Bilaspur army put siege to Anandpur Sahib, a few skirmishes took place here. Several Sikhs sacrificed their lives in this garden, hence the name Shaheedi Bagh. This shrine is not under the management of the S.G.P.C.
(The Shrines of Anandpur Sahib & Kiratpur Sahib – Page 14
[Author: Dr. Harjinder Singh Dilgeer] [Published by: SGPC] – Feb, 1999)
Historical Sikh literature tells us that Aarti with Dhoop Deep (Incense and Lamps) used to be performed at Takht Kesgarh Sahib before the 1920s. The colonial-era draft of the Sikh Rehat Maryada cast aside the Dhoop Deep Aarti and many other Puratan Sikh practices. The situation remains the same even today.
See Also: Jathedar Mangal Singh Ji Shaheedi Bagheeyai Anandpur Sahib
Prem Ambodh Pothi is a literary work attributed to Guru Gobind Singh Ji by some. The work carries an internal completion date of 1693 CE and describes the use of Dhoop Deep [Aarti] in Bhakti (Bhagti). The following passage describes how Bhagat Pipa Ji conducted devotional worship [using Dhoop Deep Naivedya]:
ਪੀਪਾ ਪਰਮੇਸਰ ਕਾ ਪਿਆਰਾ ਹਰਿ ਕੀ ਭਗਤ ਮਾਹਿ ਅਧਕਾਰਾ॥ ਮਹਾਂ ਮਾਈ ਕੀ ਪੂਜਾ ਕਰੈ॥ ਅਹਿ ਨਿਸ ਧਿਆਨ ਤਾ ਹੂ ਕਾ ਧਰੈ॥ ਕਰ ਇਸਨਾਨ ਜਬ ਪੂਜਾ ਧਾਰੈ॥ ਧੂਪ ਦੀਪ ਨਈਵੇਦ ਸੁ ਧਾਰੈ॥ ਤਬਹੀ ਦੇਵੀ ਸਿੰਘ ਸੁਵਾਰਿ॥ ਆਇ ਠਾਢੀ ਹੋਇ ਵਾਹੀ ਬਾਰਾ॥ ਕਰ ਅਪਨੇ ਪੀਪਾ ਤਿਲਕੁ ਲਗਾਵੈ॥ ਫੂਲਨ ਹਾਰ ਗਰੇ ਪਹਿਰਾਵੈ॥੧॥
Pipa the beloved of Parameshwar (the almighty supreme being), has the honourable place of being amongst the Bhagats of Hari (the lord). He would perform Puja (worship) of Maha Mai (the great mother). At night he would do her Dhian (concentration). After taking Ishnaan and then doing Puja, he would offer Dhoop Deep (Incense and Lamps) and Naivedya (eatables). Then Devi (Goddess), the rider of Singh (tiger), made herself appear and stood before him. Pipa had the Tilaka (forehead mark) applied on himself and had the garland of flowers placed around his neck. 1.
(Prem Ambodh Pothi – Parchian Prem Bhagatan Kian [By: Guru Gobind Singh Ji] – 1693 CE)
The images shown below are from the famous 1698 CE Patna Sahib Manuscript of Sri Dasam Granth Sahib (which carries a date of 1698 CE on the table of contents page at the start of the manuscript). On Folio 239B, it is indicated that the next folio (Folio 240) is a Khas Dastakhat Panna (a specially autographed page). This implies that the page is (or more likely is a copy of) an actual handwritten page written by Guru Gobind Singh Ji himself.
The text/translation of the composition in the folio(s) above is given below. This couplet and stanza can be found on Panna 564 in the digital version of Sri Dasam Granth Sahib on sridasam.org . In the print versions of Sri Dasam Granth Sahib published by the management of Takht Sachkhand Sri Hazoor Sahib (in Nanded, Maharashtra) and the [Budha Dal’s] Gurdwara Rajdhani Bunga Nihang Singhan (in Mehron, Punjab) this composition may be found on Panna 576. Guru Gobind Singh Ji foretells the decline of Dharma during the current epoch of Kali Yug (the dark age), and the emergence of peculiar ways of thinking during this time. We can certainly see for sure that with the arrival of colonialism, many people indeed cast aside the noble devotional tradition of Dhoop Deep Aarti just like how Guru Sahib prophesied.
ਦੋਹਰਾ॥ ਠਉਰ ਠਉਰ ਨਵ ਮਤ ਚਲੇ ਉਠਾ ਧਰਮ ਕੋ ਦੌਰ॥ ਸੁਕ੍ਰਿਤ ਜਹ ਤਹ ਦੁਰ ਰਹੀ ਪਾਪ ਭਇਓ ਸਿਰਮੌਰ॥੭੮॥
दोहरा॥ ठउर ठउर नव मत चले; उठा धरम को दौर॥ सुक्रित जह तह दुर रही; पाप भइओ सिरमौर॥७८॥Couplet. At each and every place, new ways of thinking will arise, the era of Dharma shall depart. Here and there, noble deeds would be proclaimed wrong, and sin would become the crown on [people’s] heads. 78.
ਨਵਪਦੀ ਛੰਦ॥ ਜਹ ਤਹ ਕਰਨ ਲਗੇ ਸਭ ਪਾਪਨ॥ ਧਰਮ ਕਰਮ ਤਜਿ ਕਰ ਹਰਿ ਜਾਪਨ॥ ਪਾਹਨ ਕਉ ਸੁ ਕਰਤ ਸਬ ਬੰਦਨ॥ ਡਾਰਤ ਧੂਪ ਦੀਪ ਸਿਰਿ ਚੰਦਨ॥੭੯॥
नवपदी छंद ॥ जह तह करन लगे सभ पापन ॥ धरम करम तजि कर हरि जापन ॥ पाहन कउ सु करत सब बंदन ॥ डारत धूप दीप सिरि चंदन ॥७९॥Navapadi Stanza: Here and there all will start to commit sins, forsaking Dharma (righteous conduct), Karma (righteous actions), and the remembrance of Hari’s name, all of them will instead offer their Vandana (salutations/reverence) to stones. [They would] cast aside* the Dhoop Deep (incense, lamp-lights) and [application of] sandal on their heads. 79.
* The word “ਡਾਰਤ” also appears in Guru Granth Sahib Ji on Ang 873 (in a Shabad by Bhagat Namdev Ji)
(Sri Dasam Granth Sahib – Chaubῑs Avtār – Nihkalaṅkī Chaubīsavo Avtār [By: Guru Gobind Singh Ji])
Kuir Singh Ji is one of the earliest writers on the life of Guru Gobind Singh Ji, who authored his Gurbilas Patshahi 10 in Bikrami Sambat 1808 (1751 CE). Kuir Singh notes the performance of Dhoop Deep on Shasters (Shaster Puja) taking place during the festivities of Navratri (Naurata) in Anandpur Sahib. The following passage is from his Gurbilas Patshahi 10:
ਆਜ ਨੁਰਾਤਾ ਆਦਿ ਨਿਹਾਰੋ। ਪੂਜ ਕਰੋ ਸਬ ਸਸਤ੍ਰ ਨਿਕਾਰੋ ॥੧੩॥ ਸੁਨ ਕਰ ਬਚਨ ਖਾਲਸਾ ਧਾਯੋ। ਪੂਜਨ ਕੀ ਸਭ ਸੌਜ ਲਿਆਯੋ। ਪਹਿਰ ਰਾਤ ਲੇ ਤੇ ਸਭ ਜਾਗੇ। ਪੂਜ ਕਾਲਿਕਾ ਕੀ ਮਧ ਲਾਗੇ॥੧੪॥
[At one time Guru Gobind Singh Ji said:] today let’s observe the beginning of Navratri, [let’s] take out all the Shasters (weapons) and do [their] Pooja (devotional worship). 13.
ਸਭ ਜਨ ਸ੍ਰੀ ਕੇਸ ਗੜ੍ਹ ਆਵੈ। ਧੂਪ ਦੀਪ ਨੈਬੇਦ ਕਰਾਵੈ। ਪਾਛੈ ਅੱਛੁਤ ਪੁਸਪ ਮੰਗਾਵੈ। ਕਰ ਚਰਨਾਮ੍ਰਿਤ ਚਮਰ ਝੁਲਾਵੈ॥੧੫॥
ਦੇਵਿ ਚਰਿਤ੍ਰ ਸ੍ਰੀ ਮੁਖ ਗਾਵੈ। ਉਸਤਤਿ ਕਰੈ ਮੋਦ ਮਨ ਭਾਵੈ। ਨਵਿਨ ਨੁਰਾਤਨ ਪੂਜਨ ਧਾਰੀ। ਪੁਨਹਿ ਦਸਹਿਰਾ ਆਯੋ ਭਾਰੀ॥੧੬॥All the humble men came to Keshgarh [Sahib] (Anandpur Sahib), and performed the Dhoop Deep Naivedya (worship with incense, lamps and offering of food). After this they brought rice and flowers, made Charnamrit and waved the Chaur [above the weapons]. 15.
The glories of Devi were recited from the respected mouth[s], and the praises [of the Devi] left everyone’s mind in bliss. The worship continued till the ninth day of Navratri, then came the [tenth day of] Dusshera. 16.ਸਭ ਸਿਲ ਖਾਨਾ ਛੋਰ ਮੰਗਾਯੋ। ਉੱਚ ਤਖਤ ਕੁਰਸੀਨ ਧਰਾਯੋ। ਗਿਰਦੇ ਚਮਰ ਧੂਪ ਨਰ ਕਰਹੀ। ਜੈ ਜਗ ਮਾਤ ਕਾਲਿ ਮੁਖ ਰਰਈ॥੫॥੧੭॥
ਅੜਿਲੁ। ਰਾਮਾਯਨ ਕਲ ਪਾਠ ਸਭਨ ਮੁਖ ਗਾਇਯੋ। ਅਜਾ ਸੂਨ ਜਮ ਬਾਹਨ ਭੇਟ ਚੜ੍ਹਾਇਯੋ। ਦੁੰਦਭਿ ਔਰ ਨੀਸਾਨ ਸੁ ਪੂਜ ਕਰਾਯ ਕੈ। ਹੋ ਬਹੁਰ ਭੋਜ ਤਬ ਸਭ ਕਉ ਦੀ ਵਰਤਾਯ ਕੈ॥੬॥ [੧੮॥]All of the weapons were gathered and given the honour of being placed on a high Takht (Platform). All around Chaurs were being waved and incense was being lit, “Jai Jag Maat” [Victory to the Mother of the World] was being recited from the mouths [of all those who had gathered].
Arril. [On the day of Dusshera] the beautiful Ramayana* was recited from everyone’s mouth. A Goat and a Vahana of Yama (i.e. a Buffalo, the animal vehicle of the deity of death – Dharmaraja) were presented as a sacrifice [before the weapons]. Pooja (worship) of the battle drums and battle standards was also done during this time. Then afterwards the feast was distributed to all. 6. 18.* The Raam Avatar Bani in Sri Dasam Granth Sahib is also internally referred to as the “Ramayana”.
(Gurbilas Patshahi 10 [By: Kuir Singh] – 1751 CE)
While the practices no longer take place anymore at the actual Takht Kesgarh Sahib, which is now managed by the SGPC, the Nihangs still maintain many of these traditions at/near the shrines they manage in Anandpur Sahib. These same traditions have likewise been maintained by the Hazuri Khalsa continuously at Takht Suchkhand Sri Hazoor Sri Abachal Nagar Sahib in Nanded (modern-day Maharashtra).
One of the last major pieces of pre-colonial Sikh literature is Kavi Santokh Singh Ji’s enormous literary work titled “Suraj Parkash Granth” (completed in 1843 CE). Suraj Parkash further supports and details what some of the ceremonies and rituals were at Takht Kesgarh Sahib during that time. It is important to acknowledge here, that the passage translated below was first publicly translated and brought forth by the efforts at Manglacharan.com.
ਹੁਤੋ ਦੇਹੁਰਾ ਨਵਮ ਗੁਰੂ ਜਹਿਂ। ਸੇਵਾ ਹਿਤ ਗੁਰਬਖਸ਼ ਸਾਧ ਤਹਿਂ॥੧੬॥
The responsibility to conduct Sewa of the Ninth Guru’s temple [Sis Ganj Sahib in Anandpur Sahib] was given to the Gurbakhsh the Sadhu.ਆਪ ਗੁਰੂ ਥਿਰ ਕਰਿ ਤਿਹ ਗਏ। ਧੂਪ ਦੀਪ ਆਦਿਕ ਕ੍ਰਿਤ ਕਏ।
(Gur Partap Suraj Granth [Sooraj Parkash] [By: Kavi Santokh Singh – Ayan 2, Chapter 35] – 1843 CE)
Guru [Gobind Singh Ji] himself gave the responsibility [to Sadhu Gurbakhsh], to maintain Dhoop Deep (incense + lamps [Aarti]) and other rituals [of the shrines at Anandpur].
Colonial-era literature such as Giani Ditt Singh’s “Gurmat Aarti Parbodh” confirms the existence of Aarti at all of the [4] Takhts (including Takht Kesgarh Sahib) and Sri Harimandir Sahib in 1900 CE.
ਅਰ ਜੋ ਤਖਤ ਖਾਲਸਾ ਚਾਰੇ। ਵਡੇ ਵਡੇ ਜੋਈ ਗੁਰਦੁਆਰੇ॥ ਵਿੱਚ ਉਨ੍ਹਾਂ ਦੇ ਹੁੰਦੀ ਦੇਖੀ। ਫਿਰ ਤੇਰੀ ਕਿਆ ਕਰਦੀ ਸੇਖੀ॥ ਅੰਮ੍ਰਿਤਸਰ ਜੀ ਦੇ ਦਰਬਾਰ। ਹੋਇ ਆਰਤੀ ਥਾਲ ਮਝਾਰ॥
(Gurmat Aarti Parbodh – Giani Ditt Singh – 1900 CE)
And the Four Takhts* of the Khalsa (Akal Takht, Takht Keshgarh Sahib, Takht Patna Sahib and Takht Hazoor Sahib) which are massive Gurdwaras. I have seen it (Aarti) be performed there. Then what can your wild claims do? In the Darbar (Harimandir Sahib) of Amritsar Ji, Aarti takes place inside on a platter.
By the 1920s, the new ideology began having a significant impact and Aarti was stopped during the aggressive colonial-era reforms.
ਆਰਤੀ ਧੂਪਾਦਕ ਸਭ ਬੰਦ ਕਰ ਦਿਤੇ ਮਿਟੀ ਦਾ ਤੇਲ ਜਿਸ ਕੋਲੋਂ ਦੁਰਗੰਧੀ ਆਵੈ ਸੋ ਗੁਰੂ ਗ੍ਰੌਥ ਜੀ ਦੇ ਆਗੇ ਹਾਜਰ ਕੀਤਾ॥
Aarti with Dhup etc. has all been stopped, [instead they are now using] the oil from sands/soil (Kerosene). Kerosene smells bad, but they use that now [instead] before Guru Granth [Sahib] Ji.
ਧੂਪ ਦੀਪ ਆਰਤੀ ਆਦਿਕ ਕਰੋ!
Do the Aarti [in the traditional manner] with Dhup, Deep, and all the necessary things!
(Suraj Vansiya Khalsa Panth [By: Akali Sampuran Singh Ji Kshatriya Nihang {Budha Dal}] – 1922 CE)
Today Gurdwara Shaheedi Bagh Sahib, managed by the Nihangs of Tarna Dal Misl Shaheedan, is the sole major non-SGPC historical Gurdwara in Anandpur Sahib. The Gurdwara has maintained the Puratan Maryada of the Khalsa Panth and also preserves what is claimed to be the Puratan Rehras Sahib of Takht Kesgarh Sahib.
See Also: Jathedar Mangal Singh Ji Shaheedi Bagheeyai Anandpur Sahib
The Maryada carried out by Tarna Dal Misl Shaheedan actually meets the criteria approved by the previous Pre-SGPC management of Takht Kesgarh Sahib which established the following:
(੧੭) ਤਿਸਦੇ ਮਗਰੋਂ ਸਮਾਂ ਸਮਾਗਮ ਹੋਵੇ ਤਾਂ ਗੁਰੂ ਗ੍ਰੰਥ ਸਹਿਬ ਜੀ ਦੀ ਆਰਤੀ ਕਰੇ ਜੇ ਨਾ ਹੋਵੇ ਤਾਂ ਆਰਤੀ ਅਤੇ ਸ਼ਬਦਾਂ ਦਾ ਗਾਇਨ (ਪਾਠ) ਕਰੇ
17. After concluding the assembly, perform the Aarti of Guru Granth Sahib Ji. If it cannot be performed then [at least] sing/recite the Shabads of Aarti.
(Khalsa Dharam Shastar – Part IV – Page 156 [By: Bhai Avtar Singh Vahiria] – 1914 CE)
The recitation of the Aarti – Aarta takes place every day at Gurdwara Shaheedi Bagh Sahib, and the full ceremony complete with the lamps is still conducted there on special occasions and Gurpurbs throughout the year. Hola Mohalla is one such occasion where one may find the full Aarti-Aarta take place at Gurdwara Shaheedi Bagh Sahib in Anandpur Sahib, Punjab.