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Sanatan Sikhi Signifance of Chand Toda ???

Discussion in 'Sikh Sikhi Sikhism' started by daljeetputtar, Jul 7, 2008.

  1. daljeetputtar

    daljeetputtar
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    Waheguru ji ka khalsa waheguru ji ke fateh

    Payaari guru roopi saadh-sangat jee, i'd humbly wanna ask here the signifance of "chand toda" as a shastar on dumala.

    Its like, by the apaar kirpa of guru jee, i started wearing dumala on regular basis (even in office) & used to tuck in sme small shastars, like kirpan, khanda, chakkar, etc. All have their signifance that I knw, but wht's that of CHAND TODA ?

    What I know is that toda is the steel wire type, very strong which is used to tie dumala & used to protect the head & the dumala when a vaar is made on head. It is accompanied by the chand. However, I fail to understand the signifance of the design & overall importance of the same.

    After all ... "Meri mat thoodi ... "

    So, i ask from my beloved sangat jee to explain this moorakh the same.

    PS. Those who dont even know what is chand-toda, here is the pic of it ===> http://www.flickr.com/photos/daljeet/582380312/
    Singh jee ne apne dumale te sajeya hoya hai

    Dhoor of ur feet
    Waheguru ji ka khalsa waheguru ji ke fateh
     
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  3. Harjas Kaur Khalsa

    Harjas Kaur Khalsa
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  4. daljeetputtar

    daljeetputtar
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    Dear bhenji, i'd like to know the signifance of each of its components. specially - "The CHAND"
     
  5. Harjas Kaur Khalsa

    Harjas Kaur Khalsa
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    The Chand is a moon, representing deva Chandi yoni. Shiva is all the time shown wearing a moon or even Chandi deva on his head. Because Shiva is Master of Yoga, and union of Shiva and Shakti are the awakening of kundalini consciousness it relates specifically to yogic principles.




    ਸੂਰ ਸਰੁ ਸੋਸਿ ਲੈ ਸੋਮ ਸਰੁ ਪੋਖਿ ਲੈ ਜੁਗਤਿ ਕਰਿ ਮਰਤੁ ਸੁ ਸਨਬੰਧੁ ਕੀਜੈ ॥
    soor sar sos lai som sar pokh lai jugath kar marath s sanabandhh keejai ||
    Heat up the sun energy of the right nostril, and cool down the moon energy of the left nostril; practicing this breath-control, bring them into perfect balance.
    16 Maaroo Guru Nanak Dev

    ਮੀਨ ਕੀ ਚਪਲ ਸਿਉ ਜੁਗਤਿ ਮਨੁ ਰਾਖੀਐ ਉਡੈ ਨਹ ਹੰਸੁ ਨਹ ਕੰਧੁ ਛੀਜੈ ॥੧॥
    meen kee chapal sio jugath man raakheeai ouddai neh hans neh kandhh shheejai ||1||
    In this way, the fickle fish of the mind will be held steady; the swan-soul shall not fly away, and the body-wall will not crumble. ||1||
    ~SGGS Ji p. 991



    ਸੁਖਮਨਾ ਇੜਾ ਪਿੰਗੁਲਾ ਬੂਝੈ ਜਾ ਆਪੇ ਅਲਖੁ ਲਖਾਏ ॥
    sukhamanaa eirraa pingulaa boojhai jaa aapae alakh lakhaaeae ||
    He understands the Sushmana, Ida and Pingala, when the unseen Lord reveals Himself.
    18 Raamkalee Guru Nanak Dev

    ਨਾਨਕ ਤਿਹੁ ਤੇ ਊਪਰਿ ਸਾਚਾ ਸਤਿਗੁਰ ਸਬਦਿ ਸਮਾਏ ॥੬੦॥
    naanak thihu thae oopar saachaa sathigur sabadh samaaeae ||60||
    O Nanak, the True Lord is above these three energy channels. Through the Word, the Shabad of the True Guru, one merges with Him. ||60||
    ~SGGS Ji p. 944


    Through practice of japping Naam Gurmantara with the pranayama (lifeforce breath) you are doing a yoga to cleanse your energy nadis and purify your energy chakrs. You place the consciousness (surti) on the praan and meditate on lifting the consciousness through the channels. The energy nadis are primarily 3, the Ire, Pingala and they go up and down the spine from lowest chakr to highest. Those meet at the Shushmana nadi at area of agni chakr at location of third eye which corresponds to pineal and pituitary glands. To raise your praan to this level through cleansing practices of pranayaam Gurmantar or Naam abhiyaas with rising at amrit vela and practicing Naam simran and dhyaan, with natural process of sehaj, intuitively you will form a seal like kechari mudra and the tongue will become a cup at the back of the throat to catch the amrit nectar. This nectar stimulates siddhias and opens the dasm duar at the top of your crown chakr to be the way a jeev can attain samaadhi of God-consciousness.

    By doing the pranayaam practice you are moving the fiery energy of the sun from the right, Pingala into the house of the cool moon, or left. If someone raises their kundalini shakti into the right sun house, they will go insane and be unbalanced and have a lot of problems. The energy must be directed to the house of the moon which has cooling and calming properties, and this will open the jeevatma to siddhia and eventually by this purification process, darshan of Vaheguru.

    So the Shiva is always shown with this same moon. Nihangs traditionally wore on the forehead at area of third eye, 6th agni chakr. That is where the kundalini must be moved into the house of the moon before it rises into the wrong channel. So a dumalla with this adhh Chand symbol shows a yogi who has mastered his senses and does not act from krodh or selfishness. It shows that he has raised his kundalini shakti and has powers for the battlefield like a feared siddhu. It shows that he has properly moved his spiritual energies into the house of Chandi.

    [​IMG]
    All the yogic elements are there on Shiva. Jura of hair over the dasm duar, which is opened and he is having darshana of goddess. The moon is shown on the left side. And the cobra of coiled Kundalini energy.




    There is the origin of your Chand.


    ~Bhul chak maaf
     
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  6. gurmit kaur mit

    gurmit kaur mit Reserved
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    [​IMG]Shiva and the Nihangs

    Seen in early 19th century images of Nihangs, the design of the Aad Chand emblem has remained relatively unchanged over time. The Sanskrit word ‘Ardh’, meaning half is written as ‘Addh’ in Punjabi. The Sanskrit word ‘Chandra, meaning moon is ‘Chand’ in Punjabi. Aad Chand literally means ‘Half Moon’. [1]

    There are two major variations of the Aad Chand worn by Nihangs. The more common one features a crescent moon symbol with a khanda sword at its center and decorative elements below the crescent. The other less common variation featuring three bladed weapons (two curved swords on either side of a central khanda sword) all within the crescent moon. This second variation is called a Gajgah and is traditionally worn by Nihang warriors who have proven themselves on the battle ground. [2]

    In Hinduism the crescent moon referred to as Chandra is an ancient lunar deity often associated with the the Vedic Lunar deity Soma. Soma is connected with dew, and as such, is one of the gods of fertility. The crescent moon symbol is always depicted worn on the head in images of the Hindu God Shiva.

    Shiva is considered one of the primary deities within various Hindu traditions. Within the Trimurti school of religious thought, Shiva is regarded as the destroyer or transformer. The iconographic association of the moon symbol Chandra on Shivas head date back to the time of the rise of Shiva and his close association with the older Vedic god Rudra. An association between Rudra and Soma can be found in a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature Soma and Rudra came to be identified with one another, as were Soma and the Moon. [3]

    Within the Nihang tradition, the wearing of the crescent moon of Shiva is regarded by some members of the sect as an integral part of considering themselves as Shiv Saroop, the very form of Shiva. [4]

    Although the crescent moon appears to be a standard element of Shiva iconography, the khanda sword at its middle is not found in images of Shiva. Wearing of the khanda sword within the crescent moon of Shiva has been a popular design variation among the Nihangs. Origins of this implementation remain unclear as the Nihang sect has mainly had an oral tradition. Very rare thousand year old Chola dynasty Shiva tridents from South India in the shape of crescent moons with a khanda sword like center element have a similar appearance, but to date, no direct documented association between the two has been found.

    The relationship between the various elements of the Aad Chand symbol as understood and explained by the Budha Dal, the oldest faction within the Nihang sect is as follows:

    There are a wide range of complementary understandings all which allow one to analyze the interaction of Shiv-Shakti within the Nihang Singh at various levels. Shiv is believed to be represented by a half moon (Aad Chand), signifying calm and coolness. Shakti is represented by a sun and is believed to be a more powerful energy and the driving force of the universe, within the Sikh tradition Chandi (personification of shakti) or Durga is not worshipped as a deity, but in the form of Bhaguati (sword). The Aad Chand (crescent moon) representing Shiv has long been a trademark of Nihang Singhs as is the wearing of arms; representing the divine union of Shiv and Shakti. [5]

    With the emphasis on the sword (Bhagauti) as a reference to God, as the ‘Divine Sword’ in the poetry of Guru Gobind Singh, the Nihangs may have used this symbolic interpretation in their incorporation of the khanda sword within the Shiva crescent moon of their Aad Chand emblem.

    Another less common interpretation based on interviews with Budha Dal members conducted in 1992-1993 indicates a interpretation of the Aad Chand emblem as a fertility symbol.

    The Add-Chand is made up of two components; the Chand is the Cresecnet moon, and symbol of female fertility, whilst the central piece is a shivling (phallus) and potent representation of Shiva. Note that below the shivling are two ***** rather than the hilt of a khanda as there are in the Sikh symbol. [6]

    A similar interpretation also appeared in the description of an antique Aad Chand emblem sold by a major auction house.

    The Add-Chand symbol was adopted by the Nihang Sikhs in the 17th century and is worn on the 'Dumaala' a type of turban specific to the Nihang. It is made up of two components, the Chand or crescent moon which symbolizes female fertility and the Shivling, a phallic symbol and potent representation of Shiva. [7]

    The Shivling phallic symbol as depicted in Hindu religious iconography is typically a smooth rounded cylinder, while the vertical element used by the Nihangs in their Aad Chand emblem has pointed edges and a flat appearance similar to the blade of a sword.

    A third interpretation of the Aad Chand emblem is presented by a member of the 3HO, Sikh Dharma International sect. Some members of this sect are also known to wear the Aad Chand emblem.

    The Chand is a moon, representing deva Chandi yoni. Shiva is all the time shown wearing a moon or even Chandi deva on his head. Because Shiva is Master of Yoga, and union of Shiva and Shakti are the awakening of kundalini consciousness it relates specifically to yogic principles…So the Shiva is always shown with this same moon. Nihangs traditionally wore on the forehead at area of third eye, 6th agni chakr. That is where the kundalini must be moved into the house of the moon before it rises into the wrong channel. So a dumalla with this adhh Chand symbol shows a yogi who has mastered his senses and does not act from krodh or selfishness. It shows that he has raised his kundalini shakti and has powers for the battlefield like a feared siddhu. It shows that he has properly moved his spiritual energies into the house of Chandi. [8]
     
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    #5 gurmit kaur mit, Dec 1, 2012
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  7. aristotle

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    What is the meaning of 'Toda' (ਤੋੜਾ) ??
    Something like 'breaking the moon' in two'??
     
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  8. Gyani Jarnail Singh

    Gyani Jarnail Singh Malaysia
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  9. Kanwaljit Singh

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    Chand is a mark of warrior, Khanda is the Gyan Khadag of Gurbani.

    While in Khanda, we have 2 kirpans of Miri Piri, central Khanda and a chakra denoting the Akaal Purakh.
     
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  10. spnadmin

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    An interesting Nihang web site, one of the earliest established on the Internet.

    http://www.sarbloh.info/htmls/introduction.html

    The connections with Shiv and ancient tradition can be seen on the first page. Navigating through the site one can see many other images.

    Hard to categorize, Nihangs have a different definition of Khalsa, have named all the Gurus "Akaali," make Guru Gobind Singh a Nihang, and make Nihangs defenders of the "sanatan dharma."

    http://www.sarbloh.info/htmls/guru_akalinihang.html
     
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  11. Luckysingh

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    It is very interesting and some new knowledge for me !
    Although, it seems a little confusing to accept at first.
    The problem is that we have had the controversial Niddar Nihang lately who has been excommunicated from what we gather, for spreading too much hindu affinity and claiming it pioneer to sikh and nihang tradition.
    Apparently the nihang buddha dal jathedar and others have disowned him and don't accept his parchar.

    Getting the real facts correct as in the info given in the site is important and we have to be careful not to make assumptions.
     
  12. Kanwaljit Singh

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  13. Gyani Jarnail Singh

    Gyani Jarnail Singh Malaysia
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    Kanwaljit Ji..

    Is that why we say..

    oyeh aah kee CHAND CHHARRAH ta ?? ( its not a praise or compliment )swordfight
     
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  14. Kanwaljit Singh

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    Here we are showing a Samurai with a moon crescent.

    [​IMG]

    Hope he is not a Shiva bhagat :D
     
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  15. spnadmin

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    Almost impossible to do because "facts" differ on all the sites. "Facts" are hard to agree upon with subjects like these. For example, the Nihang rehat is different on Budda Dal site too from the Sikh Rehat Maryada. Glad that you picked up on the many images from a different tradition and past.

    I think you will find that Nihangs have re-invented themselves century by century and country by country. That is why I say, "hard to categorize."
     
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  16. Luckysingh

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    Yes, your right there.
    It seems that he's also a self-claimed jathedar of buddha dal UK !!

    Trying to get the correct info, is not easy.
    I think that the true nihangs don't write about what they are about, it rather get's passed on by word to generations.
     
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  17. Kanwaljit Singh

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  18. Luckysingh

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    That is one that I find more useful.
    It is hard to fault anything here( I haven't found anything yet) and the material available is quite good.
     
  19. Kanwaljit Singh

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  20. spnadmin

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    Well, if they did not write about what they are about, they would not have web sites. And I know of a rather active group within India who promote the writing of religious tracts in support of Dasam Granth, as I am the frequent recipient of these books. (Singled out for conversion perhaps as I do not accept Dasam Granth as written by the pen of Nanak X)

    And yes the websites differ: nihangsingh.org shows similarity with sarbloh, and sarbloh is very different from budhadal.com

    Some things thicken the puzzle along these lines. Nihangs are "untouchable heros" and one takes a risk to say anything negative. Is that because of the mystique they carry from earlier times. We do not really even have a clear idea of their origins. Some will say they were created by Guru Gobind Singh, and others that they were a sect of spiritual warriors long before that. Internally their history is not without controversy. Right how there is a huge controversy over who is the rightful jathedar. They openly do not pursue the "Tat Khalsa" path, and openly embrace some, but not all, beliefs coming from the stories of Shiva.
     
    #19 spnadmin, Dec 2, 2012
    Last edited: Dec 2, 2012

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