52 replies to this topic

[HarjasKaur]

Jaikaara writes:

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i was told by soone to keep Shastar as the symbol for Chandi

Just for information purposes, Shri Chakra is the symbol of Chandi. Whereas the Khanda represents Kalika.

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The worship of Devi in Shree chakra is regarded as the highest form of the Devi worship... Itis said that in the beginning God, who was one, wanted to become many and enjoy himself. As the first step to creation he created Devi - the total cosmic Female force. For the male part, out of his left he created Shiva, out of his middle he created Brahma and out of his right he created Vishnu. That is why many regard the Devi as more powerful than the Trinities and hence She is called Parashakti or Paradevi -Para meaning beyond. Chakra pooja or Yantra pooja

Parashakti is shown holding the power of Mahavishnu to represent the force of righteousness which destroys evil in the form of Sudarshana Chakr.


[indent]ਕੋਪ ਭਈ ਅਰਿ ਦਲ ਬਿਖੈ ਚੰਡੀ ਚਕ੍ਰ ਸੰਭਾਰ ॥
कोप भई अरि दल बिखै चंडी चक्र स्मभार ॥
Chandi in great anger, holding up her disc, within the enemy`s army;

ਏਕ ਮਾਰਿ ਕੈ ਦ੍ਵੈ ਕੀਏ ਦ੍ਵੈ ਤੇ ਕੀਨੇ ਚਾਰ ॥੪੨॥
एक मारि कै द्वै कीए द्वै ते कीने चार ॥४२॥
She cut off the warriors into halves and quarters.
~Shri Dasam Granth Sahib Ji (SGPC translation) p. 186
[/indent]

[HarjasKaur]

For informational purposes only and submitted respectfully, I would like to clarify due to this response:

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Also, whereas a Hindu might worship a geometrical shape made ofinterconnected triangles as representing Devi, for a Sikh any nakedshastar represents Chandi (who in turn represents Akal Purakh's Shakti)and can be namaskared when reciting Chandi di Var.

Shree Chakra Yantra symbol of Chandi/Durga

This is a misunderstanding of Hindu Mat as being actually representative of distortion. Whereas those foolish persons who actually misunderstand Divine Reality may indeed mistake the ritual for the relationship, the symbol for the reality. Hindu Mat believes in the ultimate Reality of only One God. That Oneness is manifest in this sansaar in multiple forms because of the veil of Mayayog and duality consciousness. So it is actually not correct to say that a Hindu worships triangles (and stones) whereas a Sikh worships the reality. Rather you are misunderstanding yantra as visual expression of mathematical symmetry and representing deeper teachings which are beyond conscious comprehension. The Chandi yantra, for example isn't Chandi. So no one would worship the symbolism while ignoring the Divine Reality represented. Chandi yantra is Shri Chakra yantra, and in this symbolism is triangular shapes encircled by a chakra. Everything has a deep yogic symbolism, but no one believes that God or His powers are mere triangular shapes. Those shapes are to focus the surti on so that the symbolic meaning sinks deep into the unconscious level of awareness, taking you beyond the mere superficiality of the visual representation of, say a murthi. Remember also that every word we speak and think with is also a symbolic representation, and a barrier to the True inner Reality of perceptual experience which is what every sadhaka is seeking.

Now, I am not saying that a Sikh needs this practice. I'm simply trying to clarify gross misinformation about Hindu Mat which in the sanatan tradition actually does share teachings which overlap with traditional Sikhi.

Chandi arose out of the shakti's of all the devatay in order to combat the demons. That is Her origin. among the many weapons She wields, one is the King of Weapons, and that is Sudarshana Chakra. Only Vishnu, Krishna and Shiva-Devi can wield the Sudarshana Chakra. It is in the scriptures, made of razor light. It pierces the heart of darkness in the world and exposes and destroys sin. That is it's symbolic representation. If someone is concentrating on Shri Chakra for sadhana purposes, it isn't to think about triangles. It is to place consciousness of the Light of God which is a Holy weapon to destroy evil, most especially our own paap. That is why the shakti of Durga/Chandi, who is Kalika comes with the demons head in hand. Because the symbolic meaning is that we ourselves are a sacrifice and must surrender our own egos, our own jeev, our own limited identity before we can merge with the Divine Totality which is Oneness. One must understand that Devi as the feminine aspect of Shivani is actually the Maha Guru of the whole world, cleansing darkness by force to lead us to Light. But one must first become inwardly purified of the defilements of disturbances of conscious thought (vrittis and vasanas) which create the illusion of our separation from Divine Wholeness (God) before one can wield Chandi's chakra, which is the power of God Himself in weapon form.

And the power to conquer the inner defilements of vrittis/thoughts and vasanas/inclinations is to wash the mind at the inward place of pilgrimage, the Triveni, the confluence of the three rivers.


The tantric Chinnamasta Devi is represented as sacrificing Her own head, out of Her neck flows three rivulets of blood representing the Ida, pingala and shushmana nadis which can only be accessed by surrender which is the root meaning of the world, simran, from simarana, literal remembrance of True Identity which comes about by becoming "other" directed and turning the consciousness away from ego to the God. Nama Smarana is thus a key practice of bhakti.

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It says in the Guru Granth Sahib that by practising Simran one is purified and attains salvation or 'mukti'. This is because 'si-mar' means 'to die over' something for which one must kill their ego in order to have union with the ultimate truth or sat.

[indent]Meditating, meditating in remembrance, I have found peace.
(simar simar sukh paa-i-aa.)—On page 202 of the Guru Granth Sahib, Guruji writes:[/indent]This japnateaches a person who wishes to gain from this human life, one mustattain a higher spiritual state by become free of attachment byrealizing that all that is, is empty as outlined in the Heart SutraThereby, merit is acquired by devoutly repeating, comprehending andliving by the sacred word everyday so as to progressively reveal thedivine and ultimate truth to the person who earnestly seeks it:

[indent]Nām, the incorruptible is beyond our comprehending. At the same time, it is our constant companion and preserves allcreation. Therefore, truth will disclose itself unto us and lets usperceive it in our hearts. It is through earnestness that we can meetwith such a truth.—Guru Ram Das says in Sarang ki var (Guru Granth Sahib, 1242): Simran

[/indent]Worship of Shri Chakra is the highest worship of Devi because it is worship of the True Reality that Devi represents, which is the Divine power of God in weapon form. It is the same weapon/Divine Light to kill our panj bhutas as is used to cleanse the world of evil in defense of Dharma. And thereby bring about the transformation to make a sant-sipahi.


Dhan Dhan Sant-Sipahi Shaheed Akali Nihang Singh Baba Deep Singh Ji Khalsa who is ever-living example of the Divine Truth.

[jaikaara]

harjas penji if the Gurus had mentioned worship of the CHakras we would have eagerly done the same. i dont think we should be mixing the hindu mat with sikh mat.

[HarjasKaur]

jaikaara, on 11 February 2010 - 05:58 PM, said:

harjas penji if the Gurus had mentioned worship of the CHakras we would have eagerly done the same. i dont think we should be mixing the hindu mat with sikh mat.

lol, veer ji if Guru Sahib didn't want Sikhs to worship shastars, why then is Shastar mala in Gurbani (Shri Dasam Granth Sahib Ji)? I never said someone should worship Chandi, I was just explaining for information purposes because some Singh asked when he recited Chandi di Vaar to keep shastar to honor Chandi (I'm sure as representing Presence of AKAAL shakti). And for this I tried to explain that traditionally Chandi Devi does represent shastars but is known symbolically by the Sudarshana Chakra for Her victory of Light over darkness. That is all.

Hindu Mat, Sikh Mat, I'm sick of hearing it really. There is only One Mat, and that is be a true spiritual person whatever your background and just love people stop dividing endlessly. When we die, this body crumbles, and so does race, sex, class, caste, pind, religion, belief, brain, everything. Atma is only Light. Light comes from Light. eventually goes back merging into Light. Let's stop now. There is some wisdom in Hindu Mat, stop having an allergy.

ਅਥ ਸ੍ਰੀ ਚਕ੍ਰ ਨਾਮ ॥
अथ स्री चक्र नाम ॥
The Description of the Names of Discus

ਦੋਹਰਾ ॥
दोहरा ॥
DOHRA

ਕਵਚ ਸ਼ਬਦ ਪ੍ਰਿਥਮੈ ਕਹੋ ਅੰਤ ਸ਼ਬਦ ਅਰਿ ਦੇਹੁ ॥ ਸਭ ਹੀ ਨਾਮ ਕ੍ਰਿਪਾਨ ਕੇ ਜਾਨ ਚਤੁਰ ਜੀਅ ਲੇਹੁ ॥੨੮॥
कवच शबद प्रिथमै कहो अंत शबद अरि देहु ॥ सभ ही नाम क्रिपान के जान चतुर जीअ लेहु ॥२८॥
Putting the word "Kavach" in the beginning and adding the word Ar-deha at the end,
the wise people know all the other names of Kripaan.28.

ਸ਼ਤ੍ਰ ਸ਼ਬਦ ਪ੍ਰਿਥਮੈ ਕਹੋ ਅੰਤ ਦੁਸ਼ਟ ਪਦ ਭਾਖੁ ॥ ਸਭੈ ਨਾਮ ਜਗੰਨਾਥ ਕੋ ਸਦਾ ਹ੍ਰਿਦੈ ਮੋ ਰਾਖ ॥੨੯॥
शत्र शबद प्रिथमै कहो अंत दुशट पद भाखु ॥ सभै नाम जगंनाथ को सदा ह्रिदै मो राख ॥२९॥
The word "Shatru" is uttered in the beginning and the word "Dusht" is spoken at the end
and in this way all the names of Jagnnath are adopted in the heart.29.

ਪ੍ਰਿਥੀ ਸ਼ਬਦ ਪ੍ਰਿਥਮੈ ਭਨੋ ਪਾਲਕ ਬਹੁਰ ਉਚਾਰ ॥ ਸਕਲ ਨਾਮ ਸ੍ਰਿਸ਼ਟੇਸ਼ ਕੇ ਸਦਾ ਹ੍ਰਿਦੈ ਮੋ ਧਾਰ ॥੩੦॥
प्रिथी शबद प्रिथमै भनो पालक बहुर उचार ॥ सकल नाम स्रिशटेश के सदा ह्रिदै मो धार ॥३०॥
Saying the word "Prithvi" in the beginning and then uttering the word "Paalak"
all the Names of the Lord are stuffed in the mind.30.

ਸ੍ਰਿਸ਼ਟ ਨਾਮ ਪਹਿਲੇ ਕਹੋ ਬਹੁਰ ਉਚਾਰੋ ਨਾਥ ॥ ਸਕਲ ਨਾਮੁ ਮਮ ਈਸ ਕੇ ਸਦਾ ਬਸੋ ਜੀਅ ਸਾਥ ॥੩੧॥
स्रिशट नाम पहिले कहो बहुर उचारो नाथ ॥ सकल नामु मम ईस के सदा बसो जीअ साथ ॥३१॥
Uttering the word "Sarishti" in the beginning and then the word "Nath", all the
Names of the Lord are adopted in the heart.31.

ਸਿੰਘ ਸ਼ਬਦ ਭਾਖੋ ਪ੍ਰਖਮ ਬਾਹਨ ਬਹੁਰ ਉਚਾਰਿ ॥ ਸਭੈ ਨਾਮ ਜਗਮਾਤ ਕੇ ਲੀਜਹੁ ਸੁ ਕਬਿ ਸੁਧਾਰਿ ॥੩੨॥
सिंघ शबद भाखो प्रखम बाहन बहुर उचारि ॥ सभै नाम जगमात के लीजहु सु कबि सुधारि ॥३२॥
Uttering the word "Sarishti" in the beginning and then the word "Vahan", the poets
may in this way say all the Names of Durga, the mother of the world.32.

ਰਿਪੁ ਖੰਡਨ ਮੰਡਨ ਜਗਤ ਖਲ ਖੰਡਨ ਜਗ ਮਾਹਿ ॥ ਤਾ ਕੋ ਨਾਮ ਉਚਾਰੀਐ ਜਿਹ ਸੁਨ ਦੁਖ ਟਰਿ ਜਾਹਿ ॥੩੩॥
रिपु खंडन मंडन जगत खल खंडन जग माहि ॥ ता को नाम उचारीऐ जिह सुन दुख टरि जाहि ॥३३॥
That Lord is the destroyer of he enemies, Creator of the world and also the Vanquisher of the foolish people in this world.
His Name should be remembered, by hearing which all the suffering come to an end.33.

ਸਭ ਸ਼ਸਤ੍ਰਨ ਕੇ ਨਾਮ ਕਹਿ ਪ੍ਰਿਥਮ ਅੰਤ ਪਤਿ ਭਾਖੁ ॥ ਸਭ ਹੀ ਨਾਮ ਕ੍ਰਿਪਾਨ ਕੇ ਜਾਣ ਹ੍ਰਿਦੈ ਮਹਿ ਰਾਖੁ ॥੩੪॥
सभ शसत्रन के नाम कहि प्रिथम अंत पति भाखु ॥ सभ ही नाम क्रिपान के जाण ह्रिदै महि राखु ॥३४॥
Uttering the names of all the weapons, and saying the word "Pati" in the beginning and at the end,
all the names of Kripaan are adopted in the heart.34.


ਖੱਤ੍ਰਿਯਾਂ ਕੈ ਖੇਲਤ ਖੜਗ ਖਗ ਖੰਡੋ ਖੱਤ੍ਰਿਆਰ ॥ ਖੇਲਾਂਤਕ ਖਲ ਕੇ ਮਰੀ ਅਸਿ ਕੇ ਨਾਮ ਬਿਚਾਰ ॥੩੫॥
ख्त्रियां कै खेलत खड़ग खग खंडो ख्त्रिआर ॥ खेलांतक खल के मरी असि के नाम बिचार ॥३५॥
It plays in the limb of Kshatriyas; it is called Kharag, Khanda or the enemy of Kshatriyas;
it brings the end of war; it is the destroyer of hides; these are thoughtfully spoken names of the sword.35.

ਭੂਤਾਂਤਕ ਸ੍ਰੀ ਭਗਵਤੀ ਭਵਹਾ ਨਾਮ ਬਖਾਨ ॥ ਸ੍ਰੀ ਭਵਾਨੀ ਭੈ ਹਰਨ ਸਭ ਕੋ ਕਰੌ ਕਲਯਾਨ ॥੬॥
भूतांतक स्री भगवती भवहा नाम बखान ॥ स्री भवानी भै हरन सभ को करौ कलयान ॥६॥
It is described as the goddess bringing the end of all elements and the destroyer of all the sufferings;
O the sword-Bhavani (goddess) ! You are the destroyer of fear; bring the happiness to all.36.
~Shri Dasam Granth Sahib Ji (SGPC translation) pp. 1359-1360



ਕਾਲ ਤੁਹੀ ਕਾਲੀ ਤੁਹੀ ਤੁਹੀ ਤੇਗ ਅਰੁ ਤੀਰ ॥ ਤੁਹੀ ਨਿਸ਼ਾਨੀ ਜੀਤ ਕੀ ਆਜੁ ਤੁਹੀ ਜਗਬੀਰ ॥੫॥
काल तुही काली तुही तुही तेग अरु तीर ॥ तुही निशानी जीत की आजु तुही जगबीर ॥५॥
Thou art the KAL (death), thou art the goddess Kali, Thou art the saber and arrow,
Thou art the sign of victory today and Thou art the Hero of the world.5.

ਤੁਹੀ ਸੂਲ ਸੈਹਥੀ ਤਬਰ ਤੂੰ ਨਿਖੰਗ ਅਰੁ ਬਾਨ ॥ ਤੁਹੀ ਕਟਾਰੀ ਸੇਲ ਸਭ ਤੁਮਹੀ ਕਰਦ ਕ੍ਰਿਪਾਨ ॥੬॥
तुही सूल सैहथी तबर तूं निखंग अरु बान ॥ तुही कटारी सेल सभ तुमही करद क्रिपान ॥६॥
Thou art the Sool (spike), Saihathi and Tabar (hatched), Thou art the Nikhang and Baan (arrow),
Thou art the Kataari, Sel, and all and Thou art the Kard (knife), and Kripaan (sword).6.

ਸ਼ਸਤ੍ਰ ਅਸਤ੍ਰ ਤੁਮਹੀ ਸਿਪਰ ਤੁਮਹੀ ਕਵਚ ਨਿਖੰਗ ॥ ਕਵਚਾਂਤਕ ਤੁਮਹੀ ਬਨੇ ਤੁਮ ਬਯਾਪਕ ਸਰਬੰਗ ॥੭॥
शसत्र असत्र तुमही सिपर तुमही कवच निखंग ॥ कवचांतक तुमही बने तुम बयापक सरबंग ॥७॥
Thou art the arms and weapons, Thou art the Nikhang (quiver), and the Kavach (armour);
Thou art the destroyer of the armours and Thou art also all pervading.7.

ਸ੍ਰੀ ਤੂੰ ਸਭ ਕਾਰਨ ਤੁਹੀ ਤੂੰ ਬਿੱਦਯਾ ਕੋ ਸਾਰ ॥ ਤੁਮ ਸਭ ਕੋ ਉਪਰਾਜਹੀ ਤੁਮਹੀ ਲੇਹੁ ਉਬਾਰ ॥੮॥
स्री तूं सभ कारन तुही तूं बि्दया को सार ॥ तुम सभ को उपराजही तुमही लेहु उबार ॥८॥
Thou art the cause of peace and prosperity and the essence of learning;
Thou art the creator of all and the redeemer of all.8.

ਤੁਮਹੀ ਦਿਨ ਰਜਨੀ ਤੁਹੀ ਤੁਮਹੀ ਜੀਅਨ ਉਪਾਇ ॥ ਕਉਤਕ ਹੇਰਨ ਕੇ ਨਮਿਤ ਤਿਨ ਮੋ ਬਾਦ ਬਢਾਇ ॥੯॥
तुमही दिन रजनी तुही तुमही जीअन उपाइ ॥ कउतक हेरन के नमित तिन मो बाद बढाइ ॥९॥
Thou art the day and night and Thou art the creator of all the Jivas (beings), causing disputes among them;
Thou does all this in order to view Thy own sport.9.

ਅਸ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਸੈਫ ਤੇਗ ਤਰਵਾਰ ॥ ਰੱਛ ਕਰੋ ਹਮਰੀ ਸਦਾ ਕਵਚਾਂਤਕ ਕਰਵਾਰ ॥੧੦॥
अस क्रिपान खंडो खड़ग सैफ तेग तरवार ॥ ्रछ करो हमरी सदा कवचांतक करवार ॥१०॥
O Lord ! Protect us by smashing the armour with the blows of Thy hands with the help of As, Kripaan (sword),
Khanda, Kharag, Saif, Tegh, and Talwaar (sword).10.

ਤੁਹੀ ਕਟਾਰੀ ਦਾੜ੍ਹ ਜਮ ਤੂੰ ਬਿਛੂਓ ਅਰੁ ਬਾਨ ॥ ਤੋ ਪਤਿ ਪਦ ਜੇ ਲੀਜੀਐ ਰੱਛ ਦਾਸ ਮੁਹਿ ਜਾਨੁ ॥੧੧॥
तुही कटारी दाड़्ह जम तूं बिछूओ अरु बान ॥ तो पति पद जे लीजीऐ ्रछ दास मुहि जानु ॥११॥
Thou art Kataari, Jamdaadh, Bichhuaa and Baan, O power ! I am a serf of Thy Lord`s feet, kindly Protect me.11.

ਬਾਂਕ ਬੱਜ੍ਰ ਬਿਛੂਓ ਤੁਹੀ ਤਬਰ ਤਰਵਾਰ ॥ ਤੁਹੀ ਕਟਾਰੀ ਸੈਹਥੀ ਕਰੀਐ ਰੱਛ ਹਮਾਰ ॥੧੨॥
बांक ब्ज्र बिछूओ तुही तबर तरवार ॥ तुही कटारी सैहथी करीऐ ्रछ हमार ॥१२॥
Thou art Baank, bajar, Bichhuaa, Tabar, and Talwaar, Thou art the kataari, and Saihathi; Protect me.12.

ਤੁਮੀ ਗੁਰਜ ਤੁਮਹੀ ਗਦਾ ਤੁਮਹੀ ਤੀਰ ਤੁਫੰਗ ॥ ਦਾਸ ਜਾਨ ਮੋਰੀ ਸਦਾ ਰੱਛਾ ਕਰੋ ਸਰਬੰਗ ॥੧੩॥
तुमी गुरज तुमही गदा तुमही तीर तुफंग ॥ दास जान मोरी सदा ्रछा करो सरबंग ॥१३॥
Thou art Gurj, Gadaa (mace), Teer (arrow) and Tufang; protect me ever considering me as Thy slave.13.

ਛੁਰੀ ਕਲਮ ਰਿਪ ਕਰਦ ਭਨਿ ਖੰਜਰ ਬੁਗਦਾ ਨਾਇ ॥ ਅਰਧ ਰਿਜਕ ਸਭ ਜਗਤ ਕੋ ਮੁਹਿ ਤੁਮ ਲੇਹੁ ਬਚਾਇ ॥੧੪॥
छुरी कलम रिप करद भनि खंजर बुगदा नाइ ॥ अरध रिजक सभ जगत को मुहि तुम लेहु बचाइ ॥१४॥
Thou art the Chhurri, the enemy-killing karad and the Khanjar (dagger) are Thy names;
Thou art the adorable Power of the world, kindly protect me.14.

ਪ੍ਰਿਥਮ ਉਪਾਵਹੁ ਜਗਤ ਤੁਮ ਤੁਮਹੀਂ ਪੰਥ ਬਨਾਇ ॥ ਆਪ ਤੁਹੀ ਝਗਰਾ ਕਰੋ ਤੁਮਹੀ ਕਰੋ ਸਹਾਇ ॥੧੫॥
प्रिथम उपावहु जगत तुम तुमहीं पंथ बनाइ ॥ आप तुही झगरा करो तुमही करो सहाइ ॥१५॥
Firstly Thou createst the world, and then the Paths; then Thou crreatest the disputes and also help them.15.

ਮੱਛ ਕੱਛ ਬਾਰਾਹ ਤੁਮ ਤੁਮ ਬਾਵਨ ਅਵਤਾਰ ॥ ਨਾਰ ਸਿੰਘ ਬਉਧਾ ਤੁਹੀਂ ਤੁਹੀਂ ਜਗਤ ਕੋ ਸਾਰ ॥੧੬॥
म्छ क्छ बाराह तुम तुम बावन अवतार ॥ नार सिंघ बउधा तुहीं तुहीं जगत को सार ॥१६॥
Thou art Machh (fish incarnation), Kachh (tortoise incarnation) and Varaha (the boar incarnation);
Thou art also the Dwarf incarnation; Thou art also narsingh and Buddha and Thou art the Essence of the whole world.16.

ਤੁਹੀਂ ਰਾਮ ਸ੍ਰੀ ਕ੍ਰਿਸ਼ਨ ਤੁਮ ਤੁਹੀਂ ਬਿਸ਼ਨ ਕੋ ਰੂਪ ॥ ਤੁਹੀਂ ਪ੍ਰਜਾ ਸਭ ਜਗਤ ਕੀ ਤੁਹੀਂ ਆਪ ਹੀ ਭੂਪ ॥੧੭॥
तुहीं राम स्री क्रिशन तुम तुहीं बिशन को रूप ॥ तुहीं प्रजा सभ जगत की तुहीं आप ही भूप ॥१७॥
Thou art Rama, Krishna and Vishnu; Thou art the subjects of the whole world and Thou art also the Sovereign.17.

ਤੁਹੀਂ ਬਿਪ੍ਰ ਛਤ੍ਰੀ ਤੁਹੀਂ ਤੁਹੀਂ ਰੰਕ ਅਰੁ ਰਾਉ ॥ ਸ਼ਾਮ ਦਾਮ ਅਰੁ ਡੰਡ ਤੂੰ ਤੁਮਹੀ ਭੇਦ ਉਪਾਉ ॥੧੮॥
तुहीं बिप्र छत्री तुहीं तुहीं रंक अरु राउ ॥ शाम दाम अरु डंड तूं तुमही भेद उपाउ ॥१८॥
Thou art the Brahmin, Kshatriya, the king and the poor; Thou art also Sama, Sama, Dand and Bhed and also other remedies.18.
~Shri Dasam Granth Sahib Ji pp. 1357-1358


Personally, Sikhs are just going to have to accept that people coming from Hindu Mat or a sanatan background cannot but read Gurbani as also sharing the same fundamental TRUTH. Purataan Singhs have ALWAYS worshipped AKAAL PURAKH (niragun AND sargun) in SHASTARS.

[GuptSingh1699]

Why not read Guru Granth Sahib bani's instead?

Why read myths and poems if you got valuable Dhur Ki Bani of SGGS?


Chandi Di Vaar is not its real name, real name is VAAR DURGA KI. It is a Durga Paath.

Upto you to decide wheter to worship Ik Oankaar or Poet Shyam's Durga Mother.

[singh2]

Chandi di vaar is in praise of akal purakh and not Durga.Durga is a fighter and is shown as fighting demons.

The main purpose is to infuse warrior spirit by imagery of battle scenes.Secondary point is to tell people that she is not an independent power but creation of akal purakh.

Edited by singh2, 12 February 2010 - 04:02 PM.

[HarjasKaur]

MODS, please remove the irrelevant off-topic anti-Dasam Granth propaganda.

To look at sanatan concepts in Shri Dasam ranth is NOT anti-Dasam Granth propaganda. Mind your nindya. And it's not irrevelvant as it relates to Chandi.

[Ghostface Killah]

HarjasKaur, on 12 February 2010 - 09:38 PM, said:

MODS, please remove the irrelevant off-topic anti-Dasam Granth propaganda.

To look at sanatan concepts in Shri Dasam ranth is NOT anti-Dasam Granth propaganda. Mind your nindya. And it's not irrevelvant as it relates to Chandi.

I think he's on about gupt singh1699 and not you harjas kaur lol

[Kaljug]

Ghostface Killah, on 12 February 2010 - 09:40 PM, said:

I think he's on about gupt singh1699 and not you harjas kaur lol

Yep. I expect apologies and rasmalai to be sent to my address in abchal nagar by fedex.

K.

[HarjasKaur]

Oh sorry Jio. No ras malai for u tho. It's too fattening.

[GuptSingh1699]

Durga is Durga not Akaal Purakh.

This is whom you worship by reading Vaar Durga Ki aka Chandi Di Vaar

http://www.vanadurga...rga_9_small.jpg

Chandi Di Vaar Stanza 55 says:

ਦੁਰਗਾ ਪਾਠ ਬਣਾਇਆ ਸਭੇ ਪਉੜੀਆਂ ॥
All the Pauris (stanzas) of this DURGA PAATH (Durga Prayer) have been composed;

ਫੇਰਿ ਨ ਜੂਨੀ ਆਇਆ ਜਿਨਿ ਇਹ ਗਾਇਆ ॥੫੫॥
And that person who sings it, will not take birth again.55.

ਇਤਿ ਸ੍ਰੀ ਦੁਰਗਾ ਕੀ ਵਾਰ ਸਮਾਪਤੰ ਸਤੁ ਸੁਭਮ ਸਤੁ

Edited by GuptSingh1699, 13 February 2010 - 11:20 AM.

[singh2]

There is a saying in Punjabi " Kutte di pooachh sar gai par wat nahin gaya ( Dog's tail is burnt but twist is still there)".

This is the mentality of these nastik kala afghani chelas.They have neither read dasam Granth sahib nor
have intellect to understand this.

Durga is supreme God for Hindu sect. But Guru sahib while taking the base story of Durga from purana altered her characterstics. She was not shown as God but a creation of akal Purakh.Hence dimensions of Durga are different in Dasam granth.

ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸੁ ਕਰਾਇਆ ॥
तै ही दुरगा साजि कै दैता दा नासु कराइआ ॥
O Lord! By creating Durga, Thou hast caused the destruction of demons.

ਤੈਥੋਂ ਹੀ ਬਲੁ ਰਾਮ ਲੈ ਨਾਲ ਬਾਣਾ ਦਹਸਿਰੁ ਘਾਇਆ ॥
तैथों ही बलु राम लै नाल बाणा दहसिरु घाइआ ॥
Rama received power from Thee and he killed Ravana with arrows.

Chandi di vaar

Dr Tarlochan singh who did reasearch on dasam granth and whose articles appeared in The sikh review in 1950s noted as below on this point.

The History and Compilation of the Dasm Granth (Part 2 - Philosophical Works) - Dr. Trilochan Singh

Quote

2. The second point of confusion is about some lines occurring at the end of Chandi Charitar giving the fruit of reciting the Chandi song.

These lines are:

a. First Chandi Charitar:

"For whatever purpose a person reads this life of Chandi, it shall definitely be granted to him."

b. Second Chandi Charitar:

"Even if a foolish person reads the life of Chandi, immense wealth will be bestowed on him. If a coward reads it he will be able to fight most bravely; if a yogi reads it he will attain siddhi and if a student reads it he will attain knowledge."

c. Third Panjabi version Durga ki var:

"He who recites Durga's life will not take birth again."

All these are not the opinions of Guru Gobind Singh. They are the opinions of the writers of the original which Guru Gobind Singh faithfully translated. To dissociate himself and his ideal from it, Guru Gobind Singh either added a short introduction or an epilogue to each of these versions of Chandi. Guru Gobind Singh's opinions, giving his own faith were:

(a) In the First Chandi Charitar he said:

deh siva bar mohe ehai, shubh carman te kabhu na taro, na daro ar so jab jae laro, niscai kar aprni jit karo, ar sikh hau apne hi man kau eh lalac hau gun tau ucro, jab av kd audh nidan banai at hi ran mai tab jujh maro

Give me this power, O Almighty: From righteous deeds I may never refrain, Fearlessly may I fight all the battles of life, Full confidence may I ever have In asserting my moral victories, May my supreme ambition and learning be To sing of Thy glory and victory. When this mortal life comes to a close May I die with the joy and courage of a martyr.

( The second Chandi Charitar is a part of the Bachiter Natak Granth. The Bachiter Natak has a collective introduction in which Guru Gobind Singh repeatedly wrote that he did not believe in the worship of gods and goddesses. In verses 92 and 93 Guruji said, "It is through Thy power, O God, that Durga destroyed the demons like Sumbh, Nisumbh, Dhumer and Lochan, Chand and Mund. It is through Thy power, O God, that Rama destroyed Ravana." And he concludes, Also “so sahib pae kaha parvah rahi eh das tiharo—With such a supreme One as my Lord, what care I, Thy servant, for anything or anyone?"

In the next stanza Guruji commented on the avatars and goddesses who were instrumental in killing all these and said,

"Kahe ko kur kare tapasa inki kou kaudi ke kam na aihai—Why indulge ye in the futile worship of these deities? Their worship is not worth a kaudi (one-twentieth of a penny)

(c) The third Panjabi version has a long introduction, a part which forms the national prayer. In it the Guru invoked the grace and blessings of God and the nine Gurus.

taihi durga saj kai daita da nas karaya, taitho hi bal ram lai nal bana dehsir ghaia, taitho hi bal krishan lai kans kesi pakad giraya, bade bade muni devte kai jug tini tan laia, kini tera nht na paya.

It is Thou who created Durga and had the demons destroyed, From Thee derived Rama all the strength to kill the ten-headed Ravana. From Thee derived Krishna all his strength to catch Kans by the hair and dash him to the ground. Great seers and sages in all ages strained hard in penance to know Thee. None, none has attained Thy end.

In these short prologues and epilogues Guru Gobind Singh made his own opinion about Durga quite clear. He took these figures simply as historical persons of note and nothing else.

[Malwe Da Sher]

Have you read Chandi Di Var? If you had you would know it quite clearly starts 'Taihee Durga Saajkay Daita Da Nass Karraiya.' If people didnt have an agenda to push that would quite clearly be the end of discussion regarding who is praised in Chandi Di Var.

[HarjasKaur]

GuptSingh1699, on 13 February 2010 - 11:13 AM, said:

Durga is Durga not Akaal Purakh.

Hmmm. Is it?

WHO IS KAL?

[indent]ਨਮੋ ਪਾਰਬ੍ਰਹਮੀ ਹਰੀ ਸੀ ਮੁਕੰਦੀ ॥੨੭॥੨੪੬॥ नमो पारब्रहमी हरी सी मुकंदी ॥२७॥२४६॥
Thou art the maya of Unmanifested Brahman and the Shakti of Shiva! I salute Thee.27.246.

ਜਯੰਤੀ ਨਮੋ ਮੰਗਲਾ ਕਾਲਕਾਯੰ ॥ जयंती नमो मंगला कालकायं ॥
Thou art the bestower of cheerfulness to all, the conqueror of all and the manifestation of Kal (death).

ਕਪਾਲੀ ਨਮੋ ਭਦ੍ਰਕਾਲੀ ਸਿਵਾਯੰ ॥ कपाली नमो भद्रकाली सिवायं ॥
O Kapali! (the goddess carrying begging bowl), Shiva-Shakti! (the power of Shiva) and Bhadrakali!
~Shri Dasam Granth Sahib Ji p. 293
[/indent]

Quote

Chandi Di Vaar Stanza 55 says:

ਦੁਰਗਾ ਪਾਠ ਬਣਾਇਆ ਸਭੇ ਪਉੜੀਆਂ ॥
All the Pauris (stanzas) of this DURGA PAATH (Durga Prayer) have been composed;

ਫੇਰਿ ਨ ਜੂਨੀ ਆਇਆ ਜਿਨਿ ਇਹ ਗਾਇਆ ॥੫੫॥
And that person who sings it, will not take birth again.55.

Well, if KALI DURGA is actually representing the Unmanifested Brahman who conquers KAL/death, the She is representing AKAAL which is beyond death. So this KAL is in fact KALI and also the balance of male and female, KAL Bairavi, which are only a sargun symbolic manifestation on this earth of the Nirguna power of Parabrahm.
[indent]ਨਮੋ ਅਰਧ ਚੰਦ੍ਰਾਇਣੀ ਚੰਦ੍ਰ ਚੂੜੰ ॥ नमो अरध चंद्राइणी चंद्र चूड़ं ॥
O the adopter of half-moon and wearer of the moon as an ornament;

ਨਮੋ ਇੰਦ੍ਰ ਊਰਧਾ ਨਮੋ ਦਾੜ੍ਹ ਗੂੜੰ ॥ नमो इंद्र ऊरधा नमो दाड़्ह गूड़ं ॥
Thou hast the power of clouds and hast dreadful jaws.

ਸਸੰ ਸੇਖਰੀ ਚੰਦ੍ਰ ਭਾਲਾ ਭਵਾਨੀ ॥ ससं सेखरी चंद्र भाला भवानी ॥
Thy forehead is like the moon, O Bhavani!

ਭਵੀ ਭੈ ਹਰੀ ਭੂਤਰਾਟੀ ਕ੍ਰਿਪਾਨੀ ॥੩੦॥੨੪੯॥ भवी भै हरी भूतराटी क्रिपानी ॥३०॥२४९॥
Thou art also Bhairavi and Bhutani, Thou art the wielder of the sword, I salute Thee.30.249.

ਕਲੀ ਕਾਰਣੀ ਕਰਮ ਕਰਤਾ ਕਮਛਯਾ ॥ कली कारणी करम करता कमछया ॥
O Kamakhya and Durga! Thou art the cause and deed of Kaliyuga (the iron age).
~Shri Dasam Granth Sahib Ji p. 293
[/indent]
[indent]ਮਧੁ ਕੀਟਭੰ ਰਾਛਸੇਸੰ ਬਲੀਅੰ ॥ ਸਮੈ ਆਪਨੀ ਕਾਲ ਤੇਊ ਦਲੀਅੰ ॥
Madhu Kootabhang raachhsesang badooang|| Samai aapnoo kaal teoo dalooang||
There had been mighty demon-kings like Madhu and Kaitabh, the KAL crushed them on their turn.

ਭਏ ਸੁੰਭ ਨੈਸੁੰਭ ਸ੍ਰੋਣੰਤ ਬੀਜੰ ॥ ਤੇਊ ਕਾਲ ਕੀਨੇ ਪ੍ਰਰੇਜੰ ਪ੍ਰਰੇਜੰ ॥੬੪॥
Bhae Sunbh Naisunbh Sronant Boojang|| Teoo kaal koone purejang purejang||64||
Then there were Sumbah, Nisumbh and Sranavat Beej. They were also chopped into bits by KAL.
~Shri Dasam Granth Sahib Ji p. 104
[/indent] KAL killed the demon-kings Madhu, Kaitabh, Sumbah, Nisumbh and Sranavat Beej. Okay. So who is the KAL who killed these very specific demons? It's not a mystery.

From Sri Durga Chalisa Ambe Maa
SHUMBH NISHUMBH DANUJ TOUM MARERAKTA BEEJ SHANKHANA SANGHARE
You slayed the demons like Shumbh & Nishumb and massacred the thousand forms of the dreaded Demon Raktabeej

MAHISHASUR NRIP ATI ABHIMANI

JEHI AGH BHAR MAHI AKOULANI
When the earth was severely distressed bearing the load of the sins of the arrogant Mahishasur

ROOP KARAL KALIKA DHARA

SEN SAHITA TOUM TIN SAMHARA
You assumed the dreadful form of Goddess Kali and massacred him along with his army

PARI GARH SANTANA PAR JAB JAB

BHAYI SAHAY MATOU TOUM TAB TAB
Thus, whenever the noble saints were distressed, it is You O Mother, who came to their rescue. [indent]ਸਸਤ੍ਰ ਪਜੂਤੇ ਦੁਰਗਸਾਹ ਗਹਿ ਸਭਨੀਂ ਬਾਹੀਂ ॥ ससत्र पजूते दुरगसाह गहि सभनीं बाहीं ॥
Durga held her weapons firmly in all her arms.

ਸੁੰਭ ਨਿਸੁੰਭ ਸੰਘਾਰਿਆ ਵਥ ਜੇਹੇ ਸਾਹੀਂ ॥ सु्मभ निसु्मभ संघारिआ वथ जेहे साहीं ॥
She killed both Sumbh and Nisumbh, who were the masters of all the materials.

ਫਉਜਾਂ ਰਾਕਸਿਆਰੀਆਂ ਦੇਖਿ ਰੋਵਨਿ ਧਾਹੀਂ ॥ फउजां राकसिआरीआं देखि रोवनि धाहीं ॥
Seeing this, the helpless forces of the demons, weep bitterly.
~Shri Dasam Granth Sahib Ji p. 325
[/indent]

Quote

Shumbh and Nishumbh were sons ofDanu. They wanted to avenge Mahishasura's death and sent many demonslike to bring Goddess Chandika after enslaving her... Nishumbh attacked the goddess with a huge army. Shumbhattacked from the other side. In the fierce battle, Goddess Chandikabroke Nishumbh's sword as well as his shield. Nishumbh then attackedGoddess Chandika with his weapon- Shakti. Goddess Chandika broke itwith her Chakra... KILLING OF NISHUMBH AND SHUMBH

KAL is no mystery even careful reading of Shri Dasam Granth bani will show exactly who it is!




Now, if we examine Shri Guru Granth Sahib in light of Suraj Prakash, something interesting is a recurrent theme. Read it closely and see if you can catch what the common theme between them is.

Quote

ਜਪੈ ਤੋਤਲਾ ਸੀਤਲਾ ਖੱਗ ਪਾਣੀ ॥ ਭ੍ਰਮਾ ਭੈਹਰੀ ਭੀਮ ਰੂਪਾ ਭਵਾਣੀ ॥ ਚਲਾ ਚਲ ਸਿੰਘੰ ਝਮਾਝੰਮ ਅੱਤ੍ਰੰ ॥ ਹਹਾ ਹੂਹਿ ਹਾਸੰ ਝਲਾ ਛੱਤ੍ਰੰ ॥੨੨॥ जपै तोतला सीतला ख्ग पाणी ॥ भ्रमा भैहरी भीम रूपा भवाणी ॥ चला चल सिंघं झमाझम अत्रं ॥ हहा हूहि हासं झला छ्त्रं ॥२२॥
Theworship of the goddesses like Shitala, Bhavani etc. was performed andthe gleaming arms, weapons, splendour, canopy, pleasantry etc.increased his glory.

ਅਟਾ ਅੱਟਿ ਹਾਸੰ ਛਟਾ ਛੁਟ ਕੇਸੰ ॥ ਅਸੰ ਓਪ ਪਾਨੰ ਨਮੋ ਕ੍ਰੂਰ ਭੇਸੰ ॥ ਸਿਰੰ ਮਾਲ ਸ੍ਵੱਛੰ ਲਸੈ ਦੰਤ ਪੰਤੰ ॥ ਭਜੈ ਸ਼ਤ੍ਰ ਗ੍ਵੜੰ ਪ੍ਰਫੁਲੰਤ ਸੰਤੰ ॥੨੩॥ अटा अटि हासं छटा छुट केसं ॥ असं ओप पानं नमो क्रूर भेसं ॥ सिरं माल स्व्छं लसै दंत पंतं ॥ भजै शत्र ग्वड़ं प्रफुलंत संतं ॥२३॥
Thebeauty of his enjoyment and his hair appeared extremely comely and hissword glistened like lightning in his hands; he had worn a pure rosaryon his head and the rows of his teeth looked magnificent; seeing him,the enemies fled away and the saints were pleased.

ਅਲਿੰਪਾਤ ਅਰਧੀ ਮਹਾ ਰੂਪ ਰਾਜੈ ॥ ਮਹਾ ਜੋਤ ਜ੍ਵਾਲੰ ਕਰਾਲੰ ਬਿਰਾਜੈ ॥ अलि्मपात अरधी महा रूप राजै ॥ महा जोत ज्वालं करालं बिराजै ॥
He appeared as a most beautiful king and there was a hideous halo of light around his face;

ਭ੍ਰਮੈ ਦੁਸ਼ਟ ਪੁਸ਼ਟੰ ਹਸੈ ਸੁਧ ਸਾਧੰ ॥ ਭਜੋ ਪਾਨ ਦੁਰਗਾ ਅਰੂਪੀ ਅਰਾਧੰ ॥੨੪॥ भ्रमै दुशट पुशटं हसै सुध साधं ॥ भजो पान दुरगा अरूपी अराधं ॥२४॥
Onseeing him, the tyrants got illusioned and the saints smiled in theirpleased mind; he remembered the formless and mysterious Durga.

ਸੁਨੇ ਉਸਤਤੀ ਭੀ ਭਵਾਨੀ ਕ੍ਰਿਪਾਲੰ ॥ ਅਧੰ ਉਰਧਵੀ ਆਪ ਰੂਪੀ ਰਸਾਲੰ ॥ सुने उसतती भी भवानी क्रिपालं ॥ अधं उरधवी आप रूपी रसालं ॥
On listening to her praises, Bhavani was pleased on him and she endowed him with unique beauty;

ਦਏ ਇਖ੍ਵ ਧੀ ਦ੍ਵੈ ਅਭੰਗੰ ਖਤੰਗੰ ॥ ਪਰੈਸਯੰ ਧਰੰ ਜਾਨ ਲੋਹੰ ਸੁਰੰਗੰ ॥੨੫॥ दए इख्व धी द्वै अभंगं खतंगं ॥ परैसयं धरं जान लोहं सुरंगं ॥२५॥
She gave him two unfailing arms which could cause the steel-armoured enemies to fall on the earth.

ਜਬੈ ਸ਼ਸਤ੍ਰ ਸਾਧੀ ਸਭੈ ਸ਼ਸਤ੍ਰ ਪਾਏ ॥ ਉਘਾਰੇ ਚੁਮੇ ਕੰਠ ਸੀਸੰ ਛੁਹਾਏ ॥ जबै शसत्र साधी सभै शसत्र पाए ॥ उघारे चुमे कंठ सीसं छुहाए ॥
When this king, practising the armament, obtained the weapons, he kissed them, hugged them and placed them on his head;

ਲਖਯੋ ਸਰਬ ਰਾਵੰ ਪ੍ਰਭਾਵੰ ਅਪਾਰੰ ॥ ਅਜੋਨੀ ਅਜੈ ਬੇਦ ਬਿੱਦਿਆ ਬਿਚਾਰੰ ॥੨੬॥ लखयो सरब रावं प्रभावं अपारं ॥ अजोनी अजै बेद बि्दिआ बिचारं ॥२६॥
All the kings saw him as unconquerable warrior and a successful scholar of he Vedic learning.

ਗ੍ਰਿਹੀਤ੍ਰਾ ਜਬੈ ਸ਼ਸਤ੍ਰ ਅਸਤ੍ਰੰ ਅਪਾਰੰ ॥ ਪੜੇ ਅਨਭਵੰ ਬੇਦ ਬਿੱਦਿਆ ਬਿਚਾਰੰ ॥ ग्रिहीत्रा जबै शसत्र असत्रं अपारं ॥ पड़े अनभवं बेद बि्दिआ बिचारं ॥
After obtaining the unlimited arms and weapons, he also obtained the experience of the reflection of Vedic learning;

ਪੜੇ ਸਰਬ ਬਿੱਦਿਆ ਹੁਤੀ ਸਰਬ ਦੇਸੰ ॥ ਜਿਤੇ ਸਰਬ ਦੇਸੀ ਸੁ ਅਸਤ੍ਰੰ ਨਰੇਸੰ ॥੨੭॥ पड़े सरब बि्दिआ हुती सरब देसं ॥ जिते सरब देसी सु असत्रं नरेसं ॥२७॥
Hestudies the sciences of all the countries and on the strength of hisarms and weapons, he conquered the kings of all the countries.

~Shri Dasam Granth Sahib ji p. 1282

Now compare with the example below. Do you believe it is an accident? Is worship of Chandi being condemned, corrected or discouraged? No. Example is given of blessing because of it. Now one text is acceptedas Gurbani, with controversies yet regarding certain translation. Andone is somewhat marginalized as a semi-historical text at best,renounced as brahminvaadi at worst. But what is the truth behind allthe propaganda? The truth is there is a recurring theme, notdiscouraged in Shri Dasam Granth except for particular tuuks out ofcontext with questionable translation that oddly becomes a mouthpiece for Singh Sabha denunciations of the sanatan imagery of the purataan granths.

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ਕਹਯੋ ‘ਬਿਅਦਬੀ ਸ਼ਸਤ੍ਰਨਿ ਕੇਰੀ ਤੈਂ ਕਯੋਂ ਚਰਨ ਲਗਾਯੋ । ਅਤਿ ਪ੍ਰਿਯ ‘ਖੜਗ ਅਕਾਲ ਪੁਰਖ ਕੋ ਨਿਜ ਧੁਜ ਬਿਖੈ ਸਹਾਯੋ ।੯।
The Guru then said, “You are disrespecting the weapons, why are you putting these weapons near your feet? Akaal Purkh loves the Kharag, on his very own battle standards it (the sword) is displayed. 9

ਆਦਿ ਸ਼ਕਤਿ ਸ਼੍ਰੀ ਚੰਡੀ ਰੂਪ ਇਹ ਪੂਜਨ ਜੋਗ ਸਦੀਵਾ । ਸਰਬ ਸੁਰਾਸੁਰ ਨਰ ਕਯਾ ਬਪੁਰੋ ਜਿਸ ਕੇ ਬਸਿ ਮਹਿਂ ਥੀਵਾ ।੧੦।
The sword is the Aadi Shakti (primal energy), and is the very form of Sri Chandi. One must always worship it. All demi-gods, goddesses, demons, and humans whose fate was kind contemplated upon this.

ਸਾਦਰ ਸੇਵ ਮਾਞਿਬੇ ਕਰੀਯਹਿ’ ਇਹ ਕਹਿ ਅੱਗ੍ਰ ਸਿਧਾਏ । ਬੈਠੇ ਬਹੁਰ ਖਾਲਸਾ ਆਯੋ ਸ਼੍ਰੀ ਮੁਖ ਦਰਸ਼ਨ ਪਾਏ ।੧੧।
Respectfully clean the weapons.” After saying this Guru walked on. Later on, a Khalsa came and received Guru’s darshan as Guru was sitting down.

ਕੇਤਿਕ ਚਿਰ ਮਹਿਂ ਇਕ ਸਿਖ ਬੋਲਯੋ ‘ਮਾਰਵਾਰਿਯਾ ਜੋਈ । ਪੁੰਜ ਖੜਗ ਸਿਰ ਪਰ ਧਰਿ ਬੈਠਯੋ ਕਾਰ ਨ ਕਰਤਾ ਸੋਈ’ ।੧੨।
After a while a Sikh said to the Guru, “The Marvaari Sikh has placed many weapons (swords) on his head and is sitting, but is not doing any work”

ਸੁਨਿ ਬਿਕਸੇ ਪ੍ਰਭੁ ਗਏ ਬਿਲੋਕਨਿ ਦੇਖਯੋ ਤਿਸੀ ਪ੍ਰਕਾਰਾ । ‘ਇਹ ਕਯਾ ਕਰਯੋ ਨ ਸੇਵਾ ਠਾਨਤਿ ਬੈਠੇ ਸਮਾ ਗੁਜਾਰਾ’ ।੧੩।
Listening to that, Guru ji went to go see. Upon approaching the Guru said, “What are you doing? You are not doing any service; you are spending your time only resting.”

‘ਮਹਾਰਾਜ ਰਾਵਰ ਕੀ ਆਇਸੁ ਅਦਬ ਕਰਨਿ ਇਮ ਹੋਵੈ । ਸੇਵਾ ਮਾਂਞਨ ਕੀ ਹੁਇ ਤੈਸੇ ਜਥਾ ਪ੍ਰਥਮ ਮਲ ਖੋਵੇਂ’ ।੧੪।
The Maarvaari Sikh said, “Maharaj, only with your permission can this respectful practice be carried out, the service of washing can only be done that way, in the way (you proscribed) before. That is the only way the filth leaves.”

ਬਿਗਸਿ ਪ੍ਰਭੂ ਕਹਿ ‘ਤੁਮ ਕੌ ਬਖਸ਼ਯੋ, ਸ਼ਸਤ੍ਰਨ ਕੇ ਨਿਤ ਦਾਸਾ । ਕਰਹੁ ਪ੍ਰੇਮ ਤੇ ਸੇਵਾ ਆਯੁਧ, ਤੌ ਸਭਿ ਸੁਖ ਹੁਇ ਪਾਸਾ’ ।੧੫।
The Lord said to the Maarvaari Sikh, “you are blessed; you are always doing service to weapons. With great love you do selfless service to the weapons, with this happiness with always be at your side.”

ਰਾਮ ਸਿੰਘ ਤਿਹ ਨਾਮ ਹੁਤੋ ਸੁਨਿ ਗੁਰ ਕੋ ਬੰਦਨ ਠਾਨੀ । ਮਾਂਞਨ ਕਰਨਿ ਲਗਯੋ ਸੁਧ ਸ਼ਸਤ੍ਰਨਿ, ਪੁਨ ਸੁਖ ਲਹਯੋ ਮਹਾਂਨੀ ।੧੬।
The Marvaari Sikh’s name was Ram Singh, after listening to Guru Ji’s word he prostrated before the Guru and started to clean some more weapons. After cleaning the weapons Ram Singh felt a great amount of happiness.

ਊਚੇ ਥਲ ਟਿਕਾਇ ਸਭਿ ਆਯੁਧ ਪੂਜਾ ਸੌਜ ਮੰਗਾਈ । ਲਗੇ ਨੁਰਾਤੇ ਸਗਰੇ ਪੂਜਨ ਚੰਡਿ ਕਾਲਕਾ ਮਾਈ ।੧੭।
After the cleaning; all the weapons were placed on a high level and the Sikhs started to worship them with incense. The festival of Navathri was starting and everyone was worshiping Chandi and Mata (mother) Kaalkaa.

ਚੰਡਿ ਚਰਿੱਤ੍ਰ ਪਾਠ ਨਿਤ ਹੋਵੈ ਸਹਿਸਕ੍ਰਿਤ ਅਰੁ ਭਾਖਾ । ਧੂਪ ਦੀਪ ਚੰਦਨ ਕੌ ਚਰਚਤਿ ਫੂਲਮਾਲ ਬਹੁ ਰਾਖਾ ।੧੮।
The recitation of Chandi Chritr was starting in both Sanskrit form (from Markhandya Purana) and in Brij Bhasa (from Dasam Granth). Incense, ghee-lamps, sandalwood were all used and great wreaths of flowers were put around the weapons.

~Suraj Prakash , Fouth Rut, Chapter 32 (sakhi Shastar Maajane, Dushiraa)

[singh2]

Harjas you wrote earlier in this thread

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No problem Ji. I'm sorry to hear you are having some issue of urgency. I hope all is well with you and your family. I bow out from this thread.

Why do not you abide by your committment and stop hijacking the thread again and again. God fearing persons honour their word.