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Chandi Charitra


mit
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About 1 month ago, i starting reading the Chandi Charitra from sri dasam granth sahib ji, and last night as i was reading it, i began to get a sweet taste in my mouth and the sides of my head were feeling as if something was pressing them together.

I have been getting dreams of a cobra snake with a diamond/crown on its head. I dont feel scared, but i dont want to be doing any mis-pronounciation. also, when i do my paath with my eyes closed, the centre of my head starts to flicker and sends a shiver down my spine. I dont want to sound weird, but was looking for some guidence.

Many thanks and god bless

mit.

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There is nothing weird about it. These experiences are normal when you read a powerful bani like Chandi Charitra. These signs are just markers in your spiritual life, enjoy them and thank you God for bestowing you with these experiences but at the same time remain unattached to these visions since our main goal is the prapti of Waheguru.

I have heard from Gursikhs if you read gurbani loud with love and devotion , after some time depending on ur avastha you will feel the rass of Gurbani and then you will be addicted to Gurbani...probably thats you are getting a sweet taste... and that is a very good sign if you find it sweet...

waheguru ji..

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"main goal is the prapti of Waheguru"

Please could you define "Prapti" and how one does "Prapti" of Vaheguru?

Prapti

The oneness with ONE, state of absorption just like a drop of water gets absorbed into the ocean.

"sooraj kiran mile jal ka jal hooya raam"

"tu tu karta tu huya muj me raha na hoon ...."

"Jab hum hote tab tu nahi ab tuhi main nahi "

How does one prapti Waheguru ?

" Gurprasad (vishraam) Japp " : Through the Grace of Guru Nanak and by Japping Naam

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I have had similar experiences, my advice is to absolutely ignore them. They are nothing. PLease be aware that the human body has possibility for much shaktee, these illusionary events are signs of the tremendous shaktee we possess. Before creating more shaktee, i would also advise to create a firm psychological base, make sure you have digested the metaphysics of bani, and also read up on sanskriti culture and philosphy. Ask yourself why are you reading bani, what is the aim of existence, why you are here. If you do not ask yourself your subconsciouss will ask, and if you have no answer you will be in the tatee.

In my mind it is a serious misconception to think that just by reading bani and doing simran without any active vichaar, it is somehow possible to become ONE with waheguru. The 'ark' or the 'boat' that is the guru by necessity these days has to be complex due to the times we live in. It needs many active parts for the individual to be carried across, although bani and simran are integral parts, without building on these foundations the average sikh cannot 'cross over'

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Karmjeet, I believe "prapti" is a word you can define more accurately than you have, please have a go and then let's discuss the notion of what you described as:

"prapti of Vaheguru"

I just used the word prapti from my common punjabi ; several words can imply the same meaning like Naam Di Prapti, Naam Daan, Brahmgyan milna, Prabhu De Charan hirde vich vasne,

Prapti of Waheguru simply is becoming Waheguru , just like Akaal Moorat Hai Sadh Santan ki , Saints, Bhagats who have become one with God , God makes them their roop. Its a complicated thing ,

some will say that mukti is the main goal , free from the cycle of SAMSARA,

but then others can argue Why do bhagats dont want mukti and they just want the charan of their gurus ?

And others will argue that if Brahmgyanis become one with God why do they come back on earth to save people ? do they separate again from the God ? Although the essence is the same , drop of water and ocean of water , essence is the same

It raises many questions , mind can be boggled

bottom line is that main goal of this human birth is , as is explained by Guru Maharaj : Bhai Prapat Manukh Dehuriya Gobind Milan Ki Eh Teri Bariya

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Karmjeet wrote:

" just used the word prapti from my common punjabi ; several words can imply the same meaning like Naam Di Prapti, Naam Daan, Brahmgyan milna, Prabhu De Charan hirde vich vasne"

Sorry to disappoint you, however common Punjabi does not use prapti in the manner you suggest, unless you deem Vaheguru to be some "thing" you can "obtain".

I am surprised by your use of the term "prapti" here, given the the numerous posts you have made here speaking about meta-physical aspects of Gurmat, yet this simple flaw in your statement has been over looked.

"Brahm-gyan" is not 'gyan' in terms of 'knowledge' or 'memory', as is commonly the case with mundane knowledge (i.e. knowledge of the world etc), I believe you have made such assertions in the past.

If this is the case, then "Brahm-gyan" is more akin to "realisation", therefore one can do "prapti" of Brahm-gyan, one can only "realise" Brahm (Vaheguru).

i.e. Brahm-gyan or Vaheguru is not 'something' to be "obtained" (prapat), as you several comments above would allude, since Vaheguru, being omnipotent, omni-present etc etc, is not 'something' to be externally obtained (prapat), only to be realised.

Brahm-gyan is self-proved, self-evident, it requires no verification from elsewhere, hence your statement "to do prapti of Vaheguru" is fundamentally flawed.

I am sure this is not what you meant, however let's be clear about what we are using, since in English or Punjabi, your statement reads either as an insult to Vaheguru (i.e. reducing the unlimited to 'something') and/or as someone who believes in some bizarre form of dualism.

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Well when I wrote the word Prapti I just wrote it as it came to my mind, just as intuition, when I write words I dont try to analyze them and try to think of the various

interpretations that the word can have. Because I dont try to be correct, I write as it comes. I assume people take the bhavarth.

You said it is realization , I said it was prapti. And we both meant the same.

Although you have interpreted prapti in a different sense , like obtaining objects. My interpretation is different the realization of the ONE, oneness, absorption, naam daan etc etc

And then you tried to prove the " prapti of Waheguru" fundamentally flawed. But dont worry I found a counter statement .

On Ang 733, Guru Ramdaas ji says , " se bhagat se sewka jina har naam pyaara || tin ki seva te har payiye sir nindk kai pavai shara ||[glow=red]

Key Words : Har payiye ; obtaining God , now I dont think God is an object it is just a way of saying realization, similarly I used prapti as realization, oneness, mokhsa, meeting , realizing that man tu jot saroop hain aapna mool pachan, different ways of saying the same thing

No go tell Guru Ji that He is fundamentally flawed in writing the statement "Har payiye"

You cant just take words and interpret them totally differently, single word can imply several different meanings

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"You cant just take words and interpret them totally differently, single word can imply several different meanings"

Karmjeet,

This comment applies 100% to you. "Har payiye" does not equate to "prapti" in the manner you are now suggesting.

The fact that you open up with the statement:

"Well when I wrote the word Prapti I just wrote it as it came to my mind, just as intuition, when I write words I dont try to analyze them and try to think of the various interpretations that the word can have. Because I dont try to be correct, I write as it comes."

Simply shows that it is not worth discussing this item with you - the above statement is so senseless that I now doubt you will understand why if one was to explain the flaws in your reasoning concerning "I dont try to be correct", I mean really, you are priveldged with an education and you use this nonsense as 'reason'! Come on Sardar Sahib, I'm sure you can do better than that!

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Niranjana , all this scholarly gyan and education will fail, sehas syaanpa lakh hoye taan ik na chale naal, i try to stay away from this scholarly stuff,

because its the scholars without actual kamai that create doubts in the panth and causes differences.

Gurbani cannot be understood until you are in the 4th Pad Sehaj Avastha,

all of us on this forum are wandering in te rajo, tamo sato gun , how we gonna understand Gurbani , very hard to do so without Guru Kirpa

I dont create definitions for words, as i said before a word can mean differently

instead of wasting time debating what correct and whats not i would rather spend time in doing something useful that will actual help

i am not a scholar and neither do i want to be a one , i just want that Guru accepts this moorakh, bevkoof, anjaan, anpadh sikh thts all i care

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karmjeet,

Sorry to say, but that sounds like a really cheap cop out! The matter at hand here does not concern "scholarly stuff" as you put.

"scholarly gyan and education will fail"

If you feel this way, then why not undo your education to date and if you are at University, drop out. Let me know how you get on through life as a result and how this benefits your spiritual practice.

You seem to be using Gurbani now to justify your lack of language skills - which is rather appalling!

But to give you the benefit of the doubt, perhaps what you "mean" to say (but are not actually saying) is exactly the same point as I have been making above:

"prapti" of Brahmgyan cannot be done, only "realisation" of Brahmgyan.

There is nothing scholarly about this issue, it is basic Gurmat and to a large extent Vedant, something that I believe the 5 Banis in themselves reveal to us - or is understanding paath now "scholarly stuff" for you?

The reason I brough up the issue is not to argue semantics, but to clarify for the benefit of all readers, that Sikhi (and as mentioned Vendanta) does not support the concept of "acquiring" (prapti) Brahmn-gyan, one can 'acquire' wordly knowledge/education (as you probably 'meant' to say, this knowledge will 'fail' from a spiritual perspective) .

This "wordly" knowledge/education is not self-evident, it requires verification etc, hence my earlier comments concerning Brahmgyan being self-evident and not requiring verification - hence the difference and why suggesting "prapti" of Brahm is flawed.

These are things that the Gurus have taught us, so I don't see why you are now refusing to work to understand them - in fact, you are even try and use Gurbani (incorrectly) to argue against the notion presented!

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I admit that I have a difficulty using words to express the concepts in Gurbani or as you put my lack of language skills but as long as people get the basic idea its fine.

Although I used a wrong term "prapti" we all knew what it actually meant.

If you looked at the context in which it was used 'the main goal' 'gobind milan ki eh teri bariya ', most of the people would get that Prapti is Realization, and many other terms relating the same idea of Realization.

Although 'prapti 'might be an incorrect term, but I think people would get the idea or some even the wrong idea :twisted:

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Karmjeet,

"but as long as people get the basic idea its fine"

That's precisely the point. You chose to ascribe a meaning to a defined word (prapti) which makes your initial statement sound incorrect or insulting (depending on how you choose to take these things).

So, people are clearly NOT getting the basic idea!!! So it is NOT fine!!!

"Although 'prapti 'might be an incorrect term, but I think people would get the idea or some even the wrong idea"

Exactly, some would get the WRONG idea and its not their fault, it is YOUR communication problem!

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veer karmjeet, tusi osnu chad deo. osnu punjabi boli nahi aandi esi karke oh confuse ho chuka wa. enha goria nu ke pata kay punjabi de "ek" word de naal kiney meaning banaye jaa sakde hun aur ek meaning nu samjhaan vastey asi punjabi wich bahut saarey words use kar sakdey ha. Ehi ta khoobi wa punjabi bolan waliya d, magar enha goria nu samjh nahi aan lagi.

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In my mind it is a serious misconception to think that just by reading bani and doing simran without any active vichaar, it is somehow possible to become ONE with waheguru.

Just read the book Se Kinehya, in which a partially handicap and i think even a bit mentally challenged person got close to Waheguru and could hear anhad music, just and just by chanting "WAHEGURU" nothing else.

But he failed to be complete, cos he got addicted to TV and fell in the wrong company.

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karmjeet wrote:

"now niranjana, if u look at the post i made abt asking if people r getting the correct idea , i think most of them r getting the right idea so far"

to which the infamous w-bol wrote:

"veer karmjeet, tusi osnu chad deo. osnu punjabi boli nahi aandi esi karke oh confuse ho chuka wa. enha goria nu ke pata kay punjabi de "ek" word de naal kiney meaning banaye jaa sakde hun aur ek meaning nu samjhaan vastey asi punjabi wich bahut saarey words use kar sakdey ha. Ehi ta khoobi wa punjabi bolan waliya d, magar enha goria nu samjh nahi aan lagi."

karmjeet,

I believe our discussion on this point has been finalised with plenty of elaboration and elucidation - it is still a shame that you are unable to notice the grave issues facing one with an attitude such as yours (i.e. "I don't try to be correct in what I say"), anyhow, I do not wish to begin a new argument on semantics, bottom line that clarification has been provided and we agree on the fundamental underlying point.

Nonetheless, people like you on this forum make statements like "our Atma's are soiled, hence why we need to do paath" whereas the Atma cannot be soiled, only the mind, but nevermind I guess "people know what you're talking about, so what's the need to be correct!"

w-bol,

You're really something! Do you know me to make a statement like:

"osnu punjabi boli nahi aandi"

And then go on to make a comment like:

"enha goria nu ke pata"

What makes you think you are correct in any of the above???

The fact that you go on to make the comment:

"punjabi de "ek" word de naal kiney meaning banaye jaa sakde"

shows just how much of a fool you really are and here's why in the event your foolish mind cannot understand:

1. You accuse me of having no understanding of Punjabi, yet in your own sentence you fail to use the correct Punjabi terms for "word", "meaning", "use" defaulting to English instead and in the process demonstrating your lack of Punjabi vocabulary, yet have the audacity to suggest that I don't know how to speak Punjabi since I am a Gora (White Male)!

2. The fact that Punjabi words have more than one meaning is (a) not unique to the Punjabi language alone and more to the point (B) doesn't change what the underlying point of the discussion was, namely that Brahm-Gyan is not something that one can "parapat", however you clearly have no understanding of debate and instead choose to make cheap shots at someone based on their supposed ethnicity, which given your earlier posts concerning immigrants in Punjab and views on the Middle East show how much of a moronic racist individual you really are, what makes it all the funnier is that you're dying to move to the West - what do you think, the "Gorey" here won't hold the same view towards you, that you hold about the immigrants to Punjab!!!

You are really a piece of work! Oh proud son of the land of five rivers, learn to speak your own Language properly since you are destroying its "khoobi"!!!

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Master WB Ji, ki "confuse" a-te "meaning" be Punjabi lafz han?

Darhi shekhaan di, te kam shaitaan de.

Farebi ban-na shad-de, Gurbani toh gyaan lek-eh, apnay mun nu sidheh rastai paa. Ardaas/simran kar-ke apni aatma nu jagaon de koshish kar, a-te lokan diyaan buriyan galan karniya shad-de.

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  • 9 years later...
On 18/12/2007 at 5:31 PM, mit said:

About 1 month ago, i starting reading the Chandi Charitra from sri dasam granth sahib ji, and last night as i was reading it, i began to get a sweet taste in my mouth and the sides of my head were feeling as if something was pressing them together.

 

I have been getting dreams of a cobra snake with a diamond/crown on its head. I dont feel scared, but i dont want to be doing any mis-pronounciation. also, when i do my paath with my eyes closed, the centre of my head starts to flicker and sends a shiver down my spine. I dont want to sound weird, but was looking for some guidence.

 

Many thanks and god bless

 

mit.

This bani Chandi Chirtar is having a negative effect on you as for what you have mentioned. I can say this as the time is wrong first of all the one you choose to read it at.

Second i have a Gursikh friend who told me these banis should only be read before sunset like Chandi Di Vaar.

 

So thats why it looks like a serious blacklash what you have written

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