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Reading Bani From Dasam Granth Everyday ?


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Guest Jacfsing2

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.

Chandi-Di-Vaar is about getting ready to go fight; Daas wouldn't really sleep just after watching an action thing. You can read any bani at any time; however, there is a reason the Punj Bania are in the morning; while Rehras is at the evening; and Kirtan Sohila at night. Even though you can do it anytime; these are the recommended times. Also Dhan Dhan Sri Guru Gobind Singh Ji isn't worshipping Durga, but rather Akal Purukh.
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Guest Jacfsing2

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.

Gurbani calls the world false; so how would they call any of these people you mentioned real.
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Gurbani calls the world false; so how would they call any of these people you mentioned real.

Shows your own lack of understanding.

This world is false, yet Guru Ji says that our aatma is immortal, so how do you reconcile this?

These "people" you so call, also have aatma so they are as real or false as you or I.

At the beginning of Anand Sahib Ji Guru Amar Das Ji mentions “Parriya gavan aiyha”. Parriya are celestial beings with wings, what the west call angels, yet Guru Ji mentions them. Guru Ji would not have mentioned them if these were made up things.

The devis/devtays , Raavan, Hanuman etc etc are mentioned in shabads to illustrate a point, but they are only used because they were/are real, Guru Ji does not deal with untruths.

When Guru Arjan Dev Ji were compiling Guru Granth Sahib Ji many spiritual people came to offer their compositions. Guru Ji read and contemplated them and if they were not in line with Gurmukh thought then they were rejected. If there were any untruths in them they were rejected, so everything in Guru Granth Sahib Ji is the truth, Guru Ji does not deal with untruths, so if these beings are mentioned, in whatever context, then they are real.

Dasam Granth recites exploits of the chaubise avatar, if these were made up stories then Guru Ji would have rejected them, as they did with offered compositions in their fifth saroop. Guru Ji does not deal with untruth made up stories.

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In chaubis avtar Guru Sahib wrote about 24th avtaar ie nehkalank avtar. Do you believe he will come in future kill all bad people and end kalyugha and start satyugha ?

ਇਮ ਕਲਕੀ ਅਵਤਾਰ ਜੀਤੇ ਜੁੱਧ ਸਭੈ ਨ੍ਰਿਪਤਿ ॥ ਕੀਨੋ ਰਾਜ ਸੁਧਾਰ ਬੀਸ ਸਹੰਸ ਦਸ ਲਖ ਬਰਖ ॥੫੭੬॥

In this way Kalki incarnation conquered all the kings and ruled for ten lakh and twenty thousand years .576.

1667110 ਦਸਮ ਗਰੰਥ ਸਾਹਿਬ : ਪੰਨਾ ੧੧੯੧ ਪੰ. ੧੦

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Is Chaubis Avtar (BY Guru Gobind Singh Jee)

A-describing the current cycle of incarnations that have occurred and will keep occurring (Prohpecy of a sort)?

B- describing Hindu Mythology so that Sikhs can learn lessons from it?

I also have faith in Guru Gobind Singh Jee's Bani, but it can be interpreted in different ways, and I am a moorakh and I can't understand what Guru Sahib is really trying to say.

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An example with any lesson works better at getting some action. If Guru ji said ... naam japo naam japo... it would be bland and we are less likely to understand. However an example will motivate us better. Examples help us to understand and associate ourselves with real people who benefited from naam jap and who suffered from sin.

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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.

Sri Guru Granth sahib ji says Indra and Brahma were saved. If these devta were mythical then are you calling Guru Sahib a liar for saving things that didn't even exist????

The problem is some sikhs don't want to look stupid in front of the western folks. So they try to please the western people by trying to prove Guru Sahib only saw them as mythical characters. Bachittar Natak is clear when it says these devis and devta came. But this is ignored because it doesn't fit into the western frame of mind. What will the white man think if we speak the truth of guru sahib.

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Sri Guru Granth sahib ji says Indra and Brahma were saved. If these devta were mythical then are you calling Guru Sahib a liar for saving things that didn't even exist????

The problem is some sikhs don't want to look stupid in front of the western folks. So they try to please the western people by trying to prove Guru Sahib only saw them as mythical characters. Bachittar Natak is clear when it says these devis and devta came. But this is ignored because it doesn't fit into the western frame of mind. What will the white man think if we speak the truth of guru sahib.

Mate I'll say it again, and again. and again, since it's clear you lack any proper reading skills. I accept the existence of these Deities, HOWEVER I'm making a point that their existence isn't the most important part of Gurbani, its what they represent that's even more important.

The Trinity are supposed to be one of if not the most important Deities for mainstream hindus. But they are exposed as being filled with hubris and as a result are trapped in the same net everyone is. Like I said its all about context and exploring deeper. Something you and others don't really want to do.

Is Chaubis Avtar (BY Guru Gobind Singh Jee)

A-describing the current cycle of incarnations that have occurred and will keep occurring (Prohpecy of a sort)?

B- describing Hindu Mythology so that Sikhs can learn lessons from it?

I also have faith in Guru Gobind Singh Jee's Bani, but it can be interpreted in different ways, and I am a moorakh and I can't understand what Guru Sahib is really trying to say.

The composition of Dasam Granth in the sense of the compiling by Bhai Mani Singh Ji is a part of history im not really familiar with. If memory serves right Krishan Avatar section and others were all compiled together, meaning at one point they were all scattered. In my humble opinion Krishan Avatar listed there is a sort of index for SIkhs and Hindus to learn from rather than take literally. The concept of Kalki seems a bit unorthodox to what Guru Sahib was preaching, considering they came to relieve the world, not an Avtar of Vishnu.

Is Chaubis Avtar (BY Guru Gobind Singh Jee)

A-describing the current cycle of incarnations that have occurred and will keep occurring (Prohpecy of a sort)?

B- describing Hindu Mythology so that Sikhs can learn lessons from it?

I also have faith in Guru Gobind Singh Jee's Bani, but it can be interpreted in different ways, and I am a moorakh and I can't understand what Guru Sahib is really trying to say.

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