Benti Chaupai - Keertan Format

What is Benti Chaupai?

Benti Chaupai or Chaupai sahib is a prayer or Bani composed by tenth Sikh Guru, Guru Gobind Singh. This bani is present in Charitar 404 of Dasam Granth in Bani Ath Pakhyan Chairtar Likhyatey. This Bani is one of the five Banis recited by the initiated Sikh every morning. It is also a part of evening prayer of the Sikhs called Rehras sahib. The Benti Chaupee can be read at any time during the day to provide protection, positive focus and energy.

It is short composition which usually takes less than about 5 minutes to recite at a slow pace; it is written in simple Punjabi language and can be easily understood by most speakers of this language.
Chaupai is the short name for the Sikh prayer or Gurbani whose full name is Kabiobach Bainti Chaupai. This composition is part of the second most important Sikh Holy Book called the Dasam Granth. The Bani comes after the section called Charitropakhyan. Many "charitars" (tricks; deceptions) of the world are shown in Charitropakhyan. Charitars highlight negative energies that can be found on earth. After composing Charitars, the tenth master composed the section that includes this particular bani. It is an Ardas or 'request' or 'sincere plea' to God for protection.
The sub-sections of this composition are as follows:

1. Kabiyo Bach Benti Chaupai
2. Arril and Chaupai (which follows Benti Chaupai as written in the Sri Dasam Granth. These short stanzas act as a conclusion to this Bani before the Zafarnama)
3. Savaiye and Dohra (compiled from an earlier section of Sri Dasam Granth)

Link-1
http://www.sikhiwiki.org/index.php/C...ransliteration


I am giving below another view point about Chaupai Sahib. Given below are two relevant links; the first explains the means and methods of interpretation when there is confusion

Quote ....extracts only

In Guru Gobind Singh's innovative poetic style, we see Waheguru addressed by different names that are inspired by weapons, especially the sword: "Namaskar Sri Kharag ko," or "Sri Asdhuj ji kariyo rachha," or "Sahib sri sabh ko sirnayak."

The second stanza of Bhagauti ki Vaar makes it abundantly clear that the term 'Bhagauti' is being used at once for Waheguru, the Creator/ Doer as well as the sword, signifying spiritual knowledge.

The sword is an ancient and widely used symbol to represent the totality of Waheguru's powers. In Bhagauti ki Vaar, the term used is "khanda," which is a double edged sword. The dual edge is very telling since it represents both the creative and destructive powers of the Creator who is actively engaged in the world of its creation, not standing idly by. It also represents transcendence on the one side and its manifestation in the world of time and space.

Above all, the double edged sword as a metaphor for Waheguru signifies justice.

In interpreting the Indian legend of Durga for Sikhs, Guru Gobind Singh is also conveying the inner essence of the story: Durga takes on and kills the demons. The demons, it turns out, represent our own wild inner nature that needs to be creatively shaped.

Link-2
http://www.sikhchic.com/article-deta...cat=29&id=1944


Unquote


Quote Again….extracts only........


Some modern day Sikhs refute the Sri Dasam Granth for its many references to Hindu mythology. This is surprising because the Siri Guru Granth Sahib has many references of the same. So why was it cut after the 25th pauri instead of any other place? It could be because the 26th pauri references 'Jag Mata' (Mother of the World) which could be confused as Hindu goddess worship. Whereas, Guru Ji is using the Mother analogy as one of the many aspects of God. At the end of Japji Sahib, Guruji refers to 'Mata Dharat' - Mother of the World. In this instance the Guru has decided to represent God through the feminine creative aspect.

It is said that the end and beginning have the most power in any given composition. The last 2 pauris of Chaupai Sahib contain a lot of power. The first 25 pauris are asking God's blessings, and the last 2 are very affirmative of owning the blessings. In the last line Guru Gobind Singh gives his guarantee to the reader:

[Man ba(n)chhat phal pavai soee. Dukh na tisai biaapat koee. (27)
He will obtain the fruit desired by the mind (who will read or listen to this book) and no suffering will occur to him. (27)]

Let us take the Guru's blessing by keeping the seal of the last 2 pauris and experience the power that it gives.

Link-3
http://www.chaupaisahib.com/
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-videos/38033-benti-chaupai-keertan-format.html
Unquote

Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38033
I do not know the nature of controversy nor would like to get involved in this. I do paath of 'Chaupai sahib' and that is all I know.With utmost regards I submit that when the opinions differ, it is best to wait till the controversy is resolved.

Warm Regards Gyani sir ji,

All errors and mistakes are mine and Bhul chuk mauf.....I had posted the keertan format as it sounded very nice to me;i was not aware that there are some unresolved issues. I hope there is no issue with 'Jaap sahib' .

waheguru mehr kare

 
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The title.."KABIO BACH...the POET Says....actually says it all...the Pat 10 is a later spurious ADDITION something which cannot and Never happened in the case of Sri Guru Granth Sahib Ji.
The NANAKS were NEVER SHY of putting down their NAME/SIGNATURE to what they wrote..or hide behind fake / spurious/common terms such as "poet"...

How can 3 unknown Baanis be added to the Khande Di Pahul? How can Nihangs who left for the jungles to save Sikhi from Mughals/Britishers not be aware of truth about the authors? Why did Singh Sabha movement didn't remove this anomaly when they brought so many reforms? Questioning the authenticity of 'Dasam' Baani raises more questions than answers. And personally I cannot shift paradigm until all are answered.

Gyani ji,
It is always difficult to decide what is a metaphor and what is not. I find both metaphors and literal open the way for what is actually there, the Truth. I think both should be considered for any such writing. If one of them does not make sense it should be ignored, if both do not make sense, one should ask around. If both still do not make sense then that part of the writing or if a significant number of these cases exist, then the whole writing, should be ignored.

Often times, I find myself with crystal clear understanding but without anything I can conceptualize or verbalize. The writing whether it actually makes sense or not, somehow triggered an understanding and makes sense to me without me knowing why. Have you ever had this experience?

Kanwaljit Singh ji,
The answer to all of those questions is the Brahmin conspiracy theory. Agents who want to put in Hindu elements in Sikhism so they can destroy it. *insert cheesy evil laughter*

Ya it's lame but people believe this theory anyway.

No it doesn't answer anything... if Singh Sabha and Nihangs ignore the authenticity of Dasam Granth, then we ourselves are an anomaly in a brahminized Sikhism.

Bhagat Singh veer ji I believe you squint while reading certain aspects of conspiracy theories or choose to ignore realities. Of course there can be no generalizations but Sikh Gurus shut down Brahmin Shops and this fact is not forgotten on that segment of India. It is the undercurrent greatest destructive force under "Peace and Love" banner that is a challenge for Sikhism going forward. Time to squint in reading the following from Kanwaljit Singh ji's book reference,
I believe you must have it or read it as I remember one post where your description of Atma and stuff appears to be verbatim from an example in this book.

Sat Sri Akal.

Ambarsaria ji,
That is a loaded reply. Let me try my best here.
This is simply false. This belief in the opposition between Brahmins and Sikh Gurus is relatively modern. My guess is it is post-British as British published a lot of propaganda to weaken India's religious intellectual structure in order to justify British presence (White Man's burden) and to convert people to Christianity as Jesuit activity increased. In fact, there is no such opposition. Kashmiri Pandits came to one of their own allies when they were in trouble. And Guru Tegh Bahadur ji and three Brahmins went to their aid. Guru Gobind Singh ji was schooled by a Brahmin, Kirpa Ram Dutt (the guy who lead the Kashmiri Pandits).

Some people have issues with with Gandhi's words here (they might think it destroys Sikhism), while others don't. I personally do not care because it does not really matter whether it is part of a larger entity or a smaller entity of it's own. I can see and understand the arguments for both and what leads to the two conclusions. My stance is to simply to keep an open mind. My objective is to benefit the panth whichever way it rolls.

It certainly would be helpful if these quotes were in some context of an argument so we could see what he was saying and where he was coming from.

Radhakrishnan is not alone in this. I think most of the older Sikh generation believe this that Sikhs Gurus are reiterating what Saints have said in the past (when you consider Kabir ji and his Guru Ramanand ji this becomes obvious). Also read Khushwant Singh's history of the Sikhs. He basically says the same thing.

Are any of the Sikh Gurus making a claim that they are teaching a new doctrine? I don't think they are, unless you can show me otherwise. They are teaching dharam, which is as old as mankind (womankind as well) itself.

Now if you want to know the belief systems prior to Guru Nanak's arrival. You need only look at Bhagat Kabir. He was a Vaishnav Hindu saint. Vaishnav meaning, he worshipped one God through incarnations of Vishnu. Look into his views as they are quite a good representation of Vaishnav views. He is quoted heavily in Sri Guru Granth Sahib Ji.

About the book posted by Kanwaljit Singh ji. I have not had the time to read it yet but I want to get to it soon. What I said about Atma can be found in Sri Guru Granth Sahib Ji, Jaap Sahib, etc. I also have made modest efforts into it myself, and so can attest with confidence that what is said is true.

Thoughts?

Veer Bhagat Singh ji I have no further interest in your theories about proof not needed to debase Sikhism (as it is not meant to be so by any thing that is so flagged) and proof needed for everything else. We are all different so I leave it at that. You are too young to have experienced the seeds of what will bear Sikhism destructive fruits, specially in India and it has been so for the past few decades. People have seen nothing yet. The 1984 would look like child's play.

May be your love will win the day over all non-Sikhs bent on destroying Sikhism. I don't see how! But weirder things have happened before.

When you read the book hopefully you will learn something because when I was reading the book it was affirmations and perhaps for you it will be revelations. How you treat the revelations is your choice, you are a bright Sikhism following young man.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38033
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38033

Sat Sri Akal.

No one is trying to debase Sikhism, Ambarsaria ji. It it your thinking that makes it so. Proof is Bhagat kabir ji .If you have nothing to say to that. then good luck with your theories.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38033
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38033

Hmm 1984 has little to do with this. In fact, those who propagated views like MK Gandhi, namely RSS, were helping Sikhs out during the pogroms. Certainly, these "destructive elements" are not related to 1984.