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Giys,

silly question i know. I was asked, by my friend who is a hindu. What is the power and shakti of Nitnem, especially Japji Sahib And Jaap Sahib? the reason why he asked this was because he said muslims, hindu's, aswell as sikhs read this all over the world. What is that attracts other religions to these bani's.

Love and light

Mit!

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source: http://www.sikhnet.com/sikhnet/sikhism.nsf...2565b7007b33ac!

Powers and Effect of Daily Banis

THE DAILY BANIS

The following are the daily banis given by Guru Gobind Singh, and their relationship with the five tattvas (elements):

Ether: Japji Sahib, Shabad Hazaaray

Air: Jaap Sahib, Tev Prasaad Swaiyaas

Fire: Anand Sahib

Water: Rehiras Sahib, with Baynti Chaopai

Earth: Kirtan Sohilaa

These banis should be read from the Gudka, (a small book of Banis) so that one does not get engulfed in one's thoughtfulness. They are best read, even though one may have them memorized.

The Power & Effect of the Daily Banis

JAPJI SAHIB: Control's one's "ji," one's soul. When your ji, your being is endangered, when the radiance of your soul is weak, recite Japji. Guru Nanak said that the thirty-eight Pauris of Japji would liberate the humanity from the cycles of birth and death.

SHABAD HAZAARAY: This is the highest disciple's love letter, written by Arjun to Guru Ram Das. Its boon is that it gives the benefits of a thousand Shabads, and the soul shall directly merge with God. It makes the separated ones come home with grace. One who recites this Shabad shall never be separated from their beloved.

JAAP SAHIB: The Naad of Jaap Sahib rouses the soul and the self of the Being. Sahib means grace. Recite it when your position is endangered, or when your authoratative personality is weak. This Bani brings grace and greatness. It will also give you the ability, that whatever people say, you will automatically be able to compute what they are actually saying. And, once you are able to recite it correctly, it will give you the power, the Siddhi, that whatever you say, must happen. Man can direct God and God can direct man. Guru Gobind Singh recited Jaap Sahib so we won't become beggars at the doors of others.

TEV PRASAAD SWAIYAAS: Spoken by Guru Gobind Singh. When you are not getting any satisfaction out of life, this is the Bani to recite.

ANAND SAHIB: Whosoever recites the forty Pauris of Anand will have endless bliss, because the Guru is limitless. In this Bani, mind and body are explained in relation to cosmic divinity. Guru Amar Das gave us this Song of Bliss to qualify the mind and to understand the depth. For husband and wife to get together, recite it together, alternating sutras (lines).

REHIRAS SAHIB: This Bani is recited after one has worked and is tired. It adds energy (raa-hu) to one's being, to one's total concept. Also, recite it when your worldly wealth is endangered. In Naad, reh means live, and raas means commodity. Rehiras Sahib helps you when you are physically weak, or weak in money, property and earthly goods.

KIRTAN SOHILAA: This Bani is done before sleep at night. It is the most harmonious Naad ever uttered. It multiplies the aura to the sensitivity of protection that it eliminates any negativity for miles and miles. When you are endangered by any species of direct or indirect source, and when you want to protect yourself with the surrounding of the entire magnetic field of the earth, recite Kirtan Sohila.

GUDKA: Gudka is actually a stopping of the lever on a Persian wheel. It is the name given to a small collection of Banis, which are usually recited on a regular basis. Bani is a Gudka, itself, as it stops the negative cycle of the mind. To each negative thought, Bani brings a positive thought, and inner balance is achieved. It stops the mind and reverses the thought forms. Gudka will immediately take you out of any urge of the hidden self. Whatever frequency you will apply to yourself, the world will apply to you.

One very powerful Gudkaa is the mantra, "Ek Ong Kaar Satigur Prasaad, Satigur Prasaad Ek Ong Kaar." If this mantra is chanted five times, it will stop the mind under all conditions, and it will put it in reverse gear. Whenever you chant this, Siri Guru Granth Sahib will sit in your heart. This was said by Guru Gobind Singh, at Nander where he lived the last months of his life. The whole Siri Guru Granth Sahib is an explanation of the mantra, "Ek Ong Kaar Satigur Prasaad" (One God has created the creation, and is realized by the Grace of the True Guru).

These are just a few of the infinite blessings which reside in Siri Guru Granth Sahib. It is for the seeker to visit this great city and discover the abundant joys to be had there.

Guru Ram Das says . . .

"Baanee guroo guroo hai baanee

Vich baanee amrit saaray.

Gur baanee kehai sayvak jan maanai

Partakh guroo nistaaray."

"Bani is the Guru and Guru is the Bani.

In the Bani are contained all the nectars.

If the servant obeys whatever the Guru says,

The Guru, in person, saves him."

Siri Guru Granth Sahib, Nat, 4th Mehl, Guru Ram Das, p. 982

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on a side note i wondered who came up with this combination of banis? most of the rehitnamas only mention to recite japji sahib and jaap sahib in the morning.

is it an oral tradition, or is it stated in another rehitnama? i know Baba Ram Singh asked his men to read Akal Ustat and sukhmani Sahib as wel in the morning

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Reht Maryada

This document is the Official Sikh Code of Conduct. There were a number of unsucessful attempts in the eighteenth century following the death of Guru Gobind Singh to produced an accurate portrayal of Sikh conduct and customs. These attempts were contradictory and inconsistent with many of the principles of the Gurus and were not accepted by the majority of Sikhs. Starting early this century in 1931 an attempt was made by the Shromani Gurdwara Parbandhak Committee (S.G.P.C.) to produce a modern standard Rehit. These efforts involved the greatest Sikh scholars and theologians of this century who worked to produce the current version. The document produced has been accepted as the official version which provides guidelines against which all Sikh individuals and communities around the world can measure themselves. The Reht Maryada is the only version authorized by the Akal Takht, the seat of supreme temporal authority for Sikhs. It's implementation has sucessfully achieved a high level of uniformity in the religious and social practices of Sikhism.

SIKH REHIT MARYADA - THE CODE OF SIKH CONDUCT AND CONVENTIONS

SECTION 2 - CHAPTER III

A Sikh's Personal Life

Article III

A Sikh's personal life should comprehend:-

i. Meditation on Nam (Divine Substance, also translated as the God's attributed self) and the scriptures,

ii. Leading life according to the Guru's teachings and

iii. Altruistic voluntary service.

Meditating on Nam (Divine Substance) and Scriptures

Article IV

1. A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name Waheguru (Wondrous Destroyer of darkness).

2. He/she should recite the following scriptural compositions every day :

a. The Japji, the Jaapu and the Ten Sawayyas (Quartets) - beginning "Sarwag sudh"-- in the morning.

b. Sodar Rehras comprising the following compositions:-

i) nine hymns of the Guru Granth Sahib, occuring in the holy book after the Japuji Sahib, (The Phrase in Italic has been interpolated by the translator to help locate the hymns more conveniently.) the first of which begins with "Sodar" and the last of which ends with "saran pare ki rakho sarma",

ii) The Benti Chaupai of the tenth Guru (beginning "hamri karo hath dai rachha" and ending with "dusht dokh te leho bachai",

iii) the Sawayya beginning with the words "pae gahe jab te tumre",

iv) the Dohira beginning with the words "sagal duar kau chhad kai".

v) the first five and the last pauris (stanzas) of Anand Sahib (The object of reciting the Anand as part of Sodar Rehras or at the conclusion of the congregational gathering is just to express joy and gratitude for the communion with the Guru ) and.

vi) the Mundawani and the slok Mahla 5 beginning "tera kita jato nahi"- in the evening after sunset.

© The Sohila - to be recited at night before going to bed. The morning and evening recitations should be concluded with the Ardas (formal supplication litany).

Source & for further info:

ENGLISH: http://www.sgpc.net/sikhism/sikh-dharma-manual.asp

PUNJABI ( offical version ): http://www.sgpc.net/sikhism/punjabi/sikh-dharma-manual.asp

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Who removed it?

This is typical sampradha-influenced petty politics:

1. If not reciting the Arill after the Chaupai Sahib is tantamount to "removal", then surely all are guilty of "removing" a large portion of the Anand Sahib when reciting it in its shortened form?!!! Or the JapJi Sahib, when only reciting the first 5 stanzas or the last pauri!

2. The Arill is a reference to the text rather than the devotional content of the text, which is the real reason for it not being a mandatory piece for recitation. What has happened since, is a mix of Sampradha-driven politics and Bhasauria influenced parchar both clouding the issue for their own base ends.

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Who removed it?

This is typical sampradha-influenced petty politics:

1. If not reciting the Arill after the Chaupai Sahib is tantamount to "removal", then surely all are guilty of "removing" a large portion of the Anand Sahib when reciting it in its shortened form?!!! Or the JapJi Sahib, when only reciting the first 5 stanzas or the last pauri!

2. The Arill is a reference to the text rather than the devotional content of the text, which is the real reason for it not being a mandatory piece for recitation. What has happened since, is a mix of Sampradha-driven politics and Bhasauria influenced parchar both clouding the issue for their own base ends.

For the sake of discussion, lets agree on the above regarding Arril... but what then about the other pauris from Choupai Sahib which have been taken out?

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Malwe da Sher,

The same applies, the last two stanzas refer to the composition and the Granth itself rather than being the 'prayer' per se.

This argument is going to be fruitless, since the Sikh Rehit Maryada aims to set 'minimum standards', hence discussions like this and the meat vs. vegetarianism, keski etc are all a grand waste of time.

The Sikh Rehit Maryada can, if Sampradhas and Jathas got off their high-horses, unify the Sikh populace quite easily as their individual rehits and quirks (vegetarism, keski, colours, bibek, Sant or no Sant etc) can all be considered elaborations and developments on top of the basics eluded under Sikh Rehit Maryada.

If we turn it on its head and accept that the Sikh Rehit Maryada is absolutely wrong in its setting out of the Nitnem, then Sampradhas, Jathas and Organisations should address the following:

1. Why is it acceptable to cut and paste only portions of the Anand Sahib in the Rehras? This then leads to the contentious issue raised by the famed 3HO, to recite 5 only or all 40 pauris or to recite 5 + last pauri?

2. Why do the various Sampradhas have their own quirks on the composition of Nitnem? And, if for purposes of discussion, we assume that the Buddha Dal Nitnem is the most authentic since they have been "proven" to be the 'original form of the Khalsa', then why do they cut and paste only portions of the Jap-ji Sahib and Jaap Sahib in their Kirtan Sohila? What premise is available for doing this? Why does the Rehiras in the Buddha Dal gutka choose selectively portions of the Dasam Granth which in themselves are incomplete with respect to the compositions from which they are taken?

3. Presumably the Taksali and Nanaksaria Rehiras is incorrect, since they also cut short the preceding Chaupai and Dohra ("Mahakaal ki saran..." etc), however these two institutions are also quick to jump on the anti-Sikh Rehit Maryada bandwagon?

Fundamentally, this is a non-issue, which has been hijacked by certain Sampradhaic/Jatha/Organisation political elements to vie for their rule over the Akal Thakt or by the new-age Bhausauria rationalists to justify their stupidity in "rejecting" parts of Bani which contradict their petty mindset. There is no 'rejection' here, it is a very simple matter being unnecessarily politicised.

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Narinjana I have no great problem with the Rehat Maryada of the 1930s setting 'minimum standards' However, there are a few issues which you appear to be overloooking:

- History suggests that only 6 paureea have been in Rehras Sahib since begining. I havent come across any old gutkay where Rehras Sahib has full anand sahib, this is not an area of debate but rather of personal choice. On the contrary, history suggests that Choupai Sahib in Rehras never stopped before 'kirpa kari hum bur jug mata*'. Unless I have missed a collection of puratan gutkay which have rehras sahib with shortened choupai sahib.

- By who? Why? and how the Choupai Sahib was shortened is what the sampradavas have a problem with. Agreed that this may have become a wider political issue; however, that does not mean one should ignore the truth of the matter.

The discussion in not about whether or not it is acceptable to read portions of bania - as you have mentioned that would be fruitless.

* The same arguement does not apply here (same as arril) and to suggest it does is nothing short of ridiculous, a fundamental error which I would not expect from a man of your knowledge intellect.

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Malwe da sher,

Taking each item in turn:

"History suggests that only 6 paureea have been in Rehras Sahib since begining. I havent come across any old gutkay where Rehras Sahib has full anand sahib, this is not an area of debate but rather of personal choice"

How does History suggest this? What you are doing is the classic mistake of placing your historical marker half way through the timeline! History in fact would indicate that the original Rehiras Sahib is as appears in the Sri Guru Granth Sahib, hence no Chaupai or Anand Sahib! These and the various later (and preceding shabds ahead of the Sodar Pauri) were added later by various individuals and institutions. I see no problem with this, however let's get our basic facts straight as per history.

"On the contrary, history suggests that Choupai Sahib in Rehras never stopped before 'kirpa kari hum bur jug mata*'. Unless I have missed a collection of puratan gutkay which have rehras sahib with shortened choupai sahib."

As above, and this doesn't answer the question that why "historical" sampradhas all have variations in the point at which they start the Chaupai Sahib and end it, compare the liturgy of the Nihangs (argubly the longest) with Nanaksarias (who can also argue for a maryada relating back to Thakt Hazoor Sahib) with the Taksalis (who have their own claim to history) with the Namdharis (another group who can lay claim to "Hazoori Maryada") and so on and so forth. Underlying point being that made above, history would appear to point to the Rehiras being changed frequently over the course of time and most of these changes being made post the Guru Period.

"By who? Why? and how the Choupai Sahib was shortened is what the sampradavas have a problem with. Agreed that this may have become a wider political issue; however, that does not mean one should ignore the truth of the matter."

I feel you are missing the crux of the argument, the Chaupai Sahib is not shortened, the last two stanzas are argubly references rather than the "prayer" itself. I have asked several questions above which are more than valid, if one is to adopt your mindset and rationale, please answer those (FYI. I personally, thought exactly along the same lines as you for several years, further research into the subject would indicate that this is a totally fruitless argument and 100% politically motivated).

"The same arguement does not apply here (same as arril) and to suggest it does is nothing short of ridiculous, a fundamental error"

Please explain why you do not consider this to apply?

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Niranjana Bhai thank you for highlighting a mistake that I was making, I should have been more clear. While the Rehras Sahib as you have mentioned has evolved during the time of the Sikh Gurus, my marker was placed after Sri Guru Gobind Singh Ji, as you have correctly mentioned the Rehras Sahib has evolved somewhat after the times of the Gurus. The discussion here is primarily about the reduction of Choupai Sahib from the Rehras. As you have highlighted the sampradava themselves differ; however crucially the Rehras found in the Gutkay they print all include 'Pun Racchas Ka Kata Seesa' and 'Kirpa Karree Hum Pur Jug Mata' -

The "Arril" atleast indicates a new stanza so I can understand ( but not agree with) the arguement that it is a reference to the prayer and not the prayer per se and therefore not necessary for it to be read. If you are using this arguement for 'kirpa karree' then in alot of Dasam Bani it implies it is not necessary to read the begining or end of the bani.

Its not the most fruitful discussion and there probably is a lot of political motivation behind it . Yet, as I have said it doesn't mean we should ignore who took out the two verses mentioned at the top of the page from Choupai Sahib in the Rehras in the 1900s. This will give us good insight into why. And how they replaced this lets us know just how desperate they were. Hence, this change in Rehras Sahib, unlikes others, appears to have malice motivations and perverted intentions.

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