☀️ JOIN SPN MOBILE
Forums
New posts
Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Social Lounge
Language, Arts & Culture
Videos
Benti Chaupai - Keertan Format
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Taranjeet singh" data-source="post: 160515" data-attributes="member: 10049"><p>What is Benti Chaupai?</p><p></p><p> 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. </p><p> </p><p>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. </p><p> 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. </p><p> The sub-sections of this composition are as follows:</p><p> </p><ol> <li data-xf-list-type="ol">Kabiyo Bach Benti Chaupai</li> <li data-xf-list-type="ol">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)</li> <li data-xf-list-type="ol">Savaiye and Dohra (compiled from an earlier section of Sri Dasam Granth)</li> </ol><p> Link-1</p><p> <a href="http://www.sikhiwiki.org/index.php/Chaupai_sahib:_Translation_and_Transliteration" target="_blank">http://www.sikhiwiki.org/index.php/Chaupai_sahib:_Translation_and_Transliteration</a></p><p> </p><p> </p><p> 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 </p><p> </p><p>Quote ....extracts only</p><p></p><p> 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."</p><p></p><p>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.</p><p></p><p>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.</p><p></p><p>Above all, the double edged sword as a metaphor for Waheguru signifies justice.</p><p></p><p>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. </p><p></p><p>Link-2</p><p><a href="http://www.sikhchic.com/article-detail.php?cat=29&id=1944" target="_blank">http://www.sikhchic.com/article-detail.php?cat=29&id=1944</a></p><p> </p><p></p><p>Unquote</p><p> </p><p> </p><p> Quote Again….extracts only........</p><p> </p><p> <p style="text-align: center"><p style="text-align: center"> </p> <p style="text-align: center">18th Century Manuscript of the Chaopai</p> </p><p> </p><p>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.</p><p> </p><p>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: </p><p></p><p>[Man ba(n)chhat phal pavai soee. Dukh na tisai biaapat koee. (27)</p><p>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)]</p><p> </p><p>Let us take the Guru's blessing by keeping the seal of the last 2 pauris and experience the power that it gives.</p><p> </p><p>Link-3</p><p> <a href="http://www.chaupaisahib.com/" target="_blank">http://www.chaupaisahib.com/</a></p><p> Unquote</p><p></p><p>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.</p><p></p><p>Warm Regards Gyani sir ji,</p><p></p><p>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' . </p><p></p><p>waheguru mehr kare</p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 160515, member: 10049"] 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: [LIST=1] [*]Kabiyo Bach Benti Chaupai [*]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) [*]Savaiye and Dohra (compiled from an earlier section of Sri Dasam Granth) [/LIST] Link-1 [url]http://www.sikhiwiki.org/index.php/Chaupai_sahib:_Translation_and_Transliteration[/url] 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 [url]http://www.sikhchic.com/article-detail.php?cat=29&id=1944[/url] Unquote Quote Again….extracts only........ [CENTER][CENTER] 18th Century Manuscript of the Chaopai[/CENTER] [/CENTER] 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 [url]http://www.chaupaisahib.com/[/url] Unquote 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 [/QUOTE]
Insert quotes…
Verification
Post reply
Social Lounge
Language, Arts & Culture
Videos
Benti Chaupai - Keertan Format
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top