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Reading Bani From Dasam Granth Everyday ?


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Daas thought they both were the same; (unless by Chandi you mean Shastar, instead of Durga?) Yes; they are both weaker than Dhan Dhan Sri Guru Nanak Dev Ji-Dhan Dhan Sri Guru Granth Sahib Ji.

In Chandi Charitar if memory serves right Kali and Chandi are described as separate entities, then in Chandi di Vaar, to kill Sranwat Beej Kali explodes from Durga's forehead to kill him and provide support for Durga.

ਚੰਡ ਪ੍ਰਚੰਡ ਅਖੰਡ ਲੀਏ ਕਰਿ ਕਾਲਿਕਾ ਕਾਲ ਹੀ ਜਿਉੇ ਅਰਜੀ ਹੈ ॥੭੫॥

चंड प्रचंड अखंड लीए करि कालिका काल ही जिउ अरजी है ॥७५॥

Highly glorious Chandi, in her blanced state, creating Kalika like death, spoke thus.75.

ਦੋਹਰਾ ॥

दोहरा ॥

DOHRA

ਨਿਰਖ ਚੰਡਕਾ ਤਾਸ ਕੋ ਤਬੈ ਬਚਨ ਇਹ ਕੀਨ ॥

निरख चंडका तास को तबै बचन इह कीन ॥

Chandika, seeing her, thus spoke to her;

ਹੇ ਪੁਤ੍ਰੀ ਤੂੰ ਕਾਲਿਕਾ ਹੋਹੁ ਜੁ ਮੁਝ ਮੈ ਲੀਨ ॥੭੬॥

हे पुत्री तूं कालिका होहु जु मुझ मै लीन ॥७६॥

O my daughter Kalika, merge in me."76.

ਸੁਨਤ ਬਚਨ ਯੇ ਚੰਡਿ ਕੋ ਤਾ ਮਹਿ ਗਈ ਸਮਾਇ ॥

सुनत बचन ये चंडि को ता महि गई समाइ ॥

Hearing these words of Chandi, she merged in her;

ਜਿਉ ਗੰਗਾ ਕੀ ਧਾਰ ਮੈ ਜਮਨਾ ਪੈਠੀ ਧਾਇ ॥੭੭॥

जिउ गंगा की धार मै जमना पैठी धाइ ॥७७॥

Like Yamuna falling into the current of Ganges.77.

Sri Kali has many beautiful forms as well, she is not limited to the battle/cremation form.

She can have unlimited forms, I don't really care about any of them except the one mentioned in Gurbani, which is the the terrible form. Pretty sure Dasam Bani only mentioned the terrible form so honestly that's all that matters, hence why I was adding in, based on the context above, about Dasam Pitas bani and NOT Hindu Mythology.

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Guru Granth Sahib Ji would not mention anything that was made up or mythology. Guru Ji talks the truth.

If Guru Ji talks of Krishan Ji, Ram Ji, Hanuman, Ravan, dhents, devis, kinars, ghandarvas, Parya, then it is the truth.

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Guru Granth Sahib Ji would not mention anything that was made up or mythology. Guru Ji talks the truth.

If Guru Ji talks of Krishan Ji, Ram Ji, Hanuman, Ravan, dhents, devis, kinars, ghandarvas, Parya, then it is the truth.

Guru Ji also writes in a poetic sense, in Dasam Granth Akaal Purkh is described as having a bed made of various gods. Are you saying Akaal (who's described as Nirankaar) suddenly literally has a bed? My point is the Devs don't play any role in Sikhism, you don't need to acknowledge their existence to get closer to god.

Day and Night are said to be 2 nurses, are they actually nurses? nope it's a really amazing metaphor. Literal-ism will open up a myriad of contradictions if you don't dwell deeper into the arth of Gurbani. Gurbani is an ocean, not a simple shallow pool.

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Bhaji, you said it, Guru Ji also writes in poetic sense. Yes, they write in poetic sense but the mistake we make is that things we don’t like we say they are poetic, you cannot pick and choose. Where Guru Ji is using poetic sense and metaphors then this can be seen and is beautiful, where Guru Ji gives straight forward references then we need to acknowledge.

Dasam Granth Sahib Ji writes about chaubis avatar, are these all metaphors? Each section for each avatar, metaphor? The largest composition is Krishan Avatar, metaphor? There are three chandi dhi vaars, metaphors?

Guru Nanak Dev Ji in a shabad talks about Ravan, metaphor?

Ang 1410

Without the Guru, there is no spiritual wisdom; without Dharma, there is no meditation.

Without Truth, there is no credit; without capital, there is no balance. ||23||

The mortals are sent into the world; then, they arise and depart.

There is no joy in this. ||24||

Raam Chand, sad at heart, assembled his army and forces.

The army of monkeys was at his service; his mind and body became eager for war.

Raawan captured his wife Sita, and Lachhman was cursed to die.

O Nanak, the Creator Lord is the Doer of all; He watches over all, and destroys what He has created. ||25||

In his mind, Raam Chand mourned for Sita and Lachhman.

Then, he remembered Hanuman the monkey-god, who came to him.

The misguided demon did not understand that God is the Doer of deeds.

O Nanak, the actions of the Self-existent Lord cannot be erased. ||26||

The city of Lahore suffered terrible destruction for four hours. ||27||

Agreed, devis / devtay hold no significance for a Sikh , they are lower entities and are forms of joons like ours but if Guru Sahib Ji acknowledges their existence then who are we to deny it?

It is so easy to call everything a metaphor, rather it is deep down our lack of understanding.

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Guest _thanatos_

Bhaji, you said it, Guru Ji also writes in poetic sense. Yes, they write in poetic sense but the mistake we make is that things we don’t like we say they are poetic, you cannot pick and choose. Where Guru Ji is using poetic sense and metaphors then this can be seen and is beautiful, where Guru Ji gives straight forward references then we need to acknowledge.

I think you're jumping to rash conclusions. You seem to be contradicting yourself, you said we can't pick and choose then you said we can see which are metaphors. The references can very well be explained in the contexts of examples, most people back then were accustomed to these stories so Guru Sahib used them to explain certain phenomenons to the world.

Dasam Granth Sahib Ji writes about chaubis avatar, are these all metaphors? Each section for each avatar, metaphor? The largest composition is Krishan Avatar, metaphor? There are three chandi dhi vaars, metaphors?

The current Dasam Granth was compiled by Bhai Mani Singh Ji with the help of Mata Sundri Ji, the chaubis avatar also recounts the birth of a mythic bull which held the world up. Something that Guru Nanak Dev Ji disproved in Japji sahib itself. Chaubai Avatar in the case of many scholars was there to help us understand the references in Gurbani, and also to help the so called lower caste hindus who didn't have access to the knowledge.

So will you argue that a bull is supporting the Earth now?

Guru Nanak Dev Ji in a shabad talks about Ravan, metaphor?

Ang 1410

Without the Guru, there is no spiritual wisdom; without Dharma, there is no meditation.

Without Truth, there is no credit; without capital, there is no balance. ||23||

The mortals are sent into the world; then, they arise and depart.

There is no joy in this. ||24||

Raam Chand, sad at heart, assembled his army and forces.

The army of monkeys was at his service; his mind and body became eager for war.

Raawan captured his wife Sita, and Lachhman was cursed to die.

O Nanak, the Creator Lord is the Doer of all; He watches over all, and destroys what He has created. ||25||

In his mind, Raam Chand mourned for Sita and Lachhman.

Then, he remembered Hanuman the monkey-god, who came to him.

The misguided demon did not understand that God is the Doer of deeds.

O Nanak, the actions of the Self-existent Lord cannot be erased. ||26||

The city of Lahore suffered terrible destruction for four hours. ||27||

yes that's actually an analogy so to speak. Gurbani isn't simply just re-accounting old tales, what do you get from that? Ram was suffering due to attachment for Sita and his brother. Rather than taking the Gurbani out of context, did you read and ponder the shabad above?

isru dIjY kwix n kIjY ]20] (1412-3)

sir deejai kaan na keejai. ||20||

give Me your head, and do not pay any attention to public opinion. ||20||

nwil ikrwVw dosqI kUVY kUVI pwie ] (1412-3)

naal kiraarhaa dostee koorhai koorhee paa-ay.

False is friendship with the false and greedy. False is its foundation.

mrxu n jwpY mUilAw AwvY ikqY Qwie ]21] (1412-4)

maran na jaapai mooli-aa aavai kitai thaa-ay. ||21||

O Moollah, no one knows where death shall strike. ||21||

igAwn hIxM AigAwn pUjw ] (1412-4)

gi-aan heenaN agi-aan poojaa.

Without spiritual wisdom, the people worship ignorance.

AMD vrqwvw Bwau dUjw ]22] (1412-5)

anDh //taavaa bhaa-o doojaa. ||22||

They grope in the darkness, in the love of duality. ||22||

It was a means to show people how even heroes who they venerated above all others are suffering in duality.

Agreed, devis / devtay hold no significance for a Sikh , they are lower entities and are forms of joons like ours but if Guru Sahib Ji acknowledges their existence then who are we to deny it?

You don't need to accept them, that's the basis of this whole argument. They provide lessons which anyone (even someone who even refuses to believe in them), can easily grasp.

It is so easy to call everything a metaphor, rather it is deep down our lack of understanding.

you're right, none of us are perfect. However if you want to follow Gurbani word for word don't pick and choose as you put it. You'll have to believe a mythical bull is holding the earth up and beneath it is a turtle.

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There is No bani written by Guru Gobind Singh ji under the title "Chandi di Vaar" its original name is "Durga di Vaar" which was later edited to new name by Sodak Committee. There are hardly any hand written sroops of compiled dasam granth sahib but which ever are available has the older title and even the end of bani it self it says Durga Path Baneya Saabe Porihan Fir Na Juni Ayyea Jin Eh gayea. and Durga chandi Kali bahgauti all are same thing.

There is no time frame of sunset or early morning to read any bani. In Hinduism yes they do believe you should not worship certain Gods after sunsets like kali bhairo shani dev etc but nothing like that is sikhism.

Remember these powers are created by God and they are beyond our imagination they are not bound to a time frame to hurt you. If chandi wants to do you any damage it can do broad day light. Moreover she is not going to appear and ask you how dare you read my praise at 10 Pm in night.

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Guru Granth Sahib Ji would not mention anything that was made up or mythology. Guru Ji talks the truth.

If Guru Ji talks of Krishan Ji, Ram Ji, Hanuman, Ravan, dhents, devis, kinars, ghandarvas, Parya, then it is the truth.

Preach!
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I thought Guru Angad dev ji used to do durga puja. When he saw Guru Nanak dev Ji, he realised that he had found a greater Guru and stopped doing devi Darshan. However here we seem to be wanting to go back to devi puja.

Sometimes I think we fail to use our common sense. If bani from Akal purakh can be recited at any time, apart from a few guidelines for nitnem banis, then what makes chandhi dhi vaar so different from other banis.

Deh siva // mohe ehe subh karman te kabhu na daru is one line which can fill you with bir ras too. You may decide to recite it all night or just in the morning or only in tough situations. Some mahapurakh have continuous japji jaap going on in their minds and bodies despite it being prescribed as a morning prayer.

Naam bani is medicine .....sansaar rogi naam daru.... use what works for you and whenever it does the job. The more important thing is doing it not just talking about it.

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