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Terms Used In Sri Dasam Granth


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why is the Aad-Shakti so essential in the Khalsa ethos.

I read snippets of Sarbloh Granth on Manglacharan.com. There was a passage that described Singh (khalsa) as the vehicle of Devi (the lion she rides) in there. The idea that Singhs have the support of Adi Shakti (which BTW means primal power). So perhaps the Singhs back then drew inspiration from this? I don't know. I am still researching this. Maybe it just so happened that the majority of people who became khalsa also happened to worship Adi Shakti? Maybe Guru Gobind Singh ji did as well? I don't know.

What I do know is that the gurus, bhagats and sikhs whose bani is in Guru Granth Sahib did not worship Adi Shakti. And I know Banda Bahadur did not either.

Edited by BhagatSingh
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According to my research or perception, sri guru granth sahib is prema bhagti-gyan ocean and so naturally it offers that. On other hand, sri dasam guru granth sahib is sagar of shakti- daiv shakti/adi shakti - primal force transcedents in many glorious different forms cannot be confined in one, one in all- all is one. Both philosophy(bhagti-shakti) are blended beautifully in Khalsa.

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According to my research or perception, sri guru granth sahib is prema bhagti-gyan ocean and so naturally it offers that. On other hand, sri dasam guru granth sahib is sagar of shakti- daiv shakti/adi shakti - primal force transcedents in many glorious different forms cannot be confined in one, one in all- all is one. Both philosophy(bhagti-shakti) are blended beautifully in Khalsa.

Veer Ji I have a few questions regarding the Aad-Shakti and waheguru.

1.) Does our perception construe them to be two individual deities?

2.) Are they one and the same at a particular level?

3.) If we worship Waheguru why do we also pay homage to the Shakti which is under him?

4.) Does this Shakti also possess a Sargun/Nirgun form?

5.) Why is it usually depicted as a female?

Edited by Amarjeet Singh_1737
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I am sorry to jump in however what i feel is all over the world there is a female element in some or the other form associated with the concept of a superior power just like Yin & Yang . This has been visible in the Indian concept of Dharma too, i think that completes our visualization of creation .

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Disclaimer: You may worship whoever you like, I am just pointing out the patterns in SGGS and DG.

According to my research or perception, sri guru granth sahib is prema bhagti-gyan ocean and so naturally it offers that. On other hand, sri dasam guru granth sahib is sagar of shakti- daiv shakti/adi shakti - primal force transcedents in many glorious different forms cannot be confined in one, one in all- all is one. Both philosophy(bhagti-shakti) are blended beautifully in Khalsa.

Not really. There is Bhagti in both SGGS and DG. It's that the bhagti is towards different Bhagwans. In SGGS, there is Bhagti of Shri Hari ( who is also Ram and Krishna) In DG, it's towards Mahadev (who is also Sri Kaal, Mahakal, Sada Shiv) and Devi (who is also Bhagwati, Chandi, Kalka, Durga). Shri Hari has stories and qualities that are very different from the stories and qualities of Mahadev and Devi.

The worshippers of Hari may respect Mahadev and Devi but don't worship them. Similarly, the worshippers of Mahadev and/or Devi may respect Hari but do not worship him. If they talk about the other Bhagwan, they will first announce their allegiance to the Bhagwan they worship. They will praise their own Bhagwan then proceed to talk about the other. You can see this in Chaubis Avtaar in DG (this writing starts with ਅਥ ਦੇਵੀ ਜੂ ਕੀ ਉਸਤਤ ਕਥਨੰ ॥ Now I state the praises of Devi.).

What is Waheguru? Waheguru appears in Bhatt bani, the bani written by sikhs during the time of Guru Arjan, in SGGS. They say the gurus are the avtaars of Shri Hari, and seeing this they exclaim "wah! guru"! Waheguru thus in the context of SGGS is Shri Hari, Ram, Krishna and the gurus.

Notice how Waheguru does not appear in DG. It only appears as a manglacharan, "sri waheguru ji ki fateh" victory belongs to the guru, that's it.

BTW this idea is not unique to us. The sikhs of Chaitanya Mahaprabhu, for example, also consider their guru as an avtaar of Krishna. All sikhs, everywhere in India have always considered their gurus to be an avtaar of the Bhagwan that they worship.

More on these things later.

Edited by BhagatSingh
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Disclaimer: You may worship whoever you like, I am just pointing out the patterns in SGGS and DG.

Not really. There is Bhagti in both SGGS and DG. It's that the bhagti is towards different Bhagwans. In SGGS, there is Bhagti of Shri Hari ( who is also Ram and Krishna) In DG, it's towards Mahadev (who is also Sri Kaal, Mahakal, Sada Shiv) and Devi (who is also Bhagwati, Chandi, Kalka, Durga). Shri Hari has stories and qualities that are very different from the stories and qualities of Mahadev and Devi.

The worshippers of Hari may respect Mahadev and Devi but don't worship them. Similarly, the worshippers of Mahadev and/or Devi may respect Hari but do not worship him. If they talk about the other Bhagwan, they will first announce their allegiance to the Bhagwan they worship. They will praise their own Bhagwan then proceed to talk about the other. You can see this in Chaubis Avtaar in DG (this writing starts with ਅਥ ਦੇਵੀ ਜੂ ਕੀ ਉਸਤਤ ਕਥਨੰ ॥ Now I state the praises of Devi.).

What is Waheguru? Waheguru appears in Bhatt bani, the bani written by sikhs during the time of Guru Arjan, in SGGS. They say the gurus are the avtaars of Shri Hari, and seeing this they exclaim "wah! guru"! Waheguru thus in the context of SGGS is Shri Hari, Ram, Krishna and the gurus.

Notice how Waheguru does not appear in DG. It only appears as a manglacharan, "sri waheguru ji ki fateh" victory belongs to the guru, that's it.

BTW this idea is not unique to us. The sikhs of Chaitanya Mahaprabhu, for example, also consider their guru as an avtaar of Krishna. All sikhs, everywhere in India have always considered their gurus to be an avtaar of the Bhagwan that they worship.

More on these things later.

...

Are you trying to say that our gurus were either avatars or did they worship the avatars?

Edited by Singh123456777
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Both.

The authors of Guru Granth Sahib, gurus, bhagats and sikhs, worshipped Hari and His avtaars. The avtaars of Hari is Hari Himself.

The sikhs of Guru Arjan, e.g. Gyand, Mathura, considered the gurus to be avtaars of Hari as well.

gur parmeshar eko jaan

when you say hari you mean Waheguru?They were Waheguru themselves.There is no question about it.I thought you were saying that the gurus worshiped and prayed to avatars such as Vishnu,shiva,Krishna etc. Thanks for clearing up the misunderstanding.
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i mean the language written in the triya charitar could never have been written by GGS ji.

Why? Do you think he was a prude, puritan type and tried to hide sexual realities from his Sikhs?

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On 2/15/2014 at 1:33 PM, Terry Kular said:

i mean the language written in the triya charitar could never have been written by GGS ji.

I don't think that one should just plainly deny it, if they don't get it !

I mean seriously, does it corrupt us or can it teach us?

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