Dasam Dvar, the tenth door opens into the abode of God, the Creator Dasam Dvar From SikhiWiki DASAM DVAR (Sanskrit Dasamadvara), literally meaning 'tenth gate', has been refered to in SGGS signifying the door to enlightenment and vision being only through NAAM DAAN & ISHNAAN. This term originate from the Hathayogic system, where it is also known as brahmrandhra, moksadvara, mahapatha and madhya marga, the terms frequently used in the esoteric literature of medieval India.

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There is also an unseen metaphoric tenth gate, Dasam Duar which remains. On Thursday, 10 January 2013 11:18 Written by Rawel Singh 38 Comments.

Also sometimes written as 'Dasam DUara' It is a term of religious physiology and its significance lies in its being a concept in the framework of soteriological ideology. Nine apertures (navdvaras) opening towards outside the body serve the physical mechanism of human personality but when their energy—normally being wasted—is consciously channelized towards the self, the tenth gate or the dasamdvar opens inside the body and renders a hyper-physical service by taking the seeker beyond the bondage of embodied existence. Also called holes or streams, these nine nine doors are the: eyes, ears, nostrils, mouth, anus, and urethra. All are vital organs of the human being. The Pali Suttanipata (verse 199. The Khuddak nikaya (vol. 297) is perhaps the very first of several ancient Indian texts that mention the idea of nine 'holes' in the body.

It is from a philosophically ascetic or Sramanic standpoint that the human body is described in this text as a mass of bones, sinews, flesh, etc. And as a bag for belly, intestines, liver, heart, bladder, lungs, kidneys, blood, bile, etc.

'Ever from its nine streams ( navahi sotehi) the unclean flows.” The Svetasvatara Upanisad (III. 18) and the Bhagavadgita (V. 13) refer to human body as “A city with nine gates' ( nava dvara pure dehi) in which the Self dwells, neither acting nor causing to act. The Katha Upanisad (2.51), however, describes human abode of the Unborn One as “A city with eleven gates' ( puram-ekadasa-dvaram). Mystical and soteriological significance of dasam dvar is found in the writings of the siddhas and the sants. As a matter of fact the history of the idea of begins with the Buddhist Siddhas and we owe its popularity to the Natha yogis.

The term as well as the concept first appears in the works of Siddhas who flourished during the period between eighth and eleventh centuries. The Siddhas transmitted the theory of dasam dvar as a mystical spiritual gateway of the Vaisnava Sants and thence it came to the Sikh Gurus. The process of transmission was direct and natural since the Sants (or Bhagats) and Gurus lived and taught in a society thoroughly acquainted with and influenced by the terms, concepts and precepts of the Siddhas. Although the concept of dasam dvar remained the same, its functional value in theistic theology and socio-devotional methodology of the Sikh Gurus became decidedly different from its original one in the non-theistic ideology and esoteric-ascetic methodology of Buddhist Siddhas and Natha yogis.

In the Buddhist caryapadas or hymns of spiritual practice, the dasama dvara is also called vairocana-dvara, the brilliant gate or the supreme gate. In the texts of the Natha school such as the Siddhasiddhanda paddhati (II. 6), the mouth of sankhini is called the tenth gate ( sankhini-bibaram-dasam dvaram).

Sankhini is the name of a curved duct ( banka nala) through which nectar ( soma rasa, maharasa or amrit) passes downwards. This curved duct lies between the moon ( candra) below the sahasrara-cakra or thousand-petalled lotus plexus in the cebrum region and the hollow in the palatal region. The Goraksavijaya describes sankhini as a double-mouthed ( dvi-mukhia) serpent ( sarpini), one mouth above, the other below. The life elixir called amrit or nectar pours down through the mouth of sankhini. This mouth called dasamd var has to be shut up and the quintessence of life, amrit or maharasa has to be conserved by the yogi. The amrit which pours down from the dasam dvar falls down in the fire of the sun ( surya) where it is dried up by time ( kalagni).

The yogi by closing the dasam dvar and preserving the amrit deceives Time (death) and by drinking it himself through cumbersome khecari-mudra he attains immortality. Some other hathayogic texts name susumna nari instead of sankhini. However, all the texts agree that the brahmrandhra or the dasamdvar is the cavity on the roof of the palate and khecari mudra has to be performed for tasting the elixir of the amrit pouring down from it. The notion of dasam dvar, written as dasam duar, occurs several times in the Guru Granth Sahib. Sikhism is a strictly monotheistic system belief and it must be stated at the outset that according to Sikh view of the dasam dvar, the tenth door opens into the abode of God, the Creator — dasam duara agam apara param purakh ki ghati (GG, 974), and again — nau ghar thape thapanharai dasvai vasa alakh aparai (GG, 1036). The nine doors (nau daryaje) and the tenth door are often mentioned together to show their differences. The unstruck sound is heard at the tenth door when it is freed from the shackles of nine doors in the body— nau darvaje dasvai mukta anahad sabadu vajavania (GG, 110).

It is believed that the tenth door is closed by a hard diamond-like door (bajar kapat) which is haumai (self-centredness). This hard and strong door is opened and the darkness of haumai is dispelled by the instruction of the Teacher (Guru). In other words, the tenth door is the door of enlightenment and it opens only when the door consisting of haumai is broken.

It is taken for granted in Sikhism that the tenth door is the supreme state of the mind. It is certainly not a physical door; it is that state of purified consciousness in which God is visible and all contacts with physical existence are cut off. It is called a being's own house (nij-ghar), that is to say, a being's real nature which is like light (joti sarup). One hears day and night the anahad sabda there when one dwells in one's own house through the tenth door— nau dar thake dhavatu rahae, dasvai nijghari vasa pae (GG, 124). At few places in the Gurbani, the term dasam duar has been used to denote ten organs—five sensory organs and five organs of action, i.e. Jnanendriyas and karmendriyas. Says Guru Nanak: 'Hukami sanjogi gari das duar, panch vasahi mili joti apar'—in the fortress of the body created in his hukam are ten doors.

In this fort five subtle elements of sabda (sound), sparsa (touch), rupa (sight), rasa (taste) and grandha (smell) abide having the infinite light of the Lord in them (GG, 152). The amrit which flows at the tenth door is the essence of Divine name (nam ras) according to the Guru; it is not the physical elixir of immortality conceived by the Siddhas, nor is this amrit to be found by awakening kundalini or by practising khecari mudra; it is to be found through the Teacher's instruction.

When the Satguru is encountered then one stops from running (after the nine doors) and obtains the tenth door. Here at this door the immortalizing food (amrit bhojan), the innate sound (sahaj dhuni) is produced— dhavatu thammia satiguri miliai dasva duaru paia; tithai amrit bhojanu sahaj dhuni upajai jitu sabadi jagatu thammi rahaia (GG, 441). This wholesome spot is not outside the physical frame. The second Guru also refers to the fort (kotu) with nine doors; the tenth door is hidden (gupatu); it is closed by a hard door which can be opened by the key of the Guru's word (GG, 954).

According to Guru Amar Das, Nanak III, he alone is released who conquers his mind and who keeps it free from defilement; arriving at the tenth door, and staying there he understands all the three spheres (GG, 490). The importance of dasam dvar is of considerable theological interest. Here at the tenth door the anahad sabda (unstruck sound) is heard; here the divine drink of immortality trickles down; and here the devotee meets with the invisible and inaccessible transcendental Brahman who is described by the sages as unutterable (GG, 1002).

The devotional theology of Sikhism requires that the gateway of ultimate release can open only by God's will. The tenth door is closed with the adamantine hard door (bajar kapat) which can be opened duly with the Guru's word.

Inside the front (i.e. The body) is the tenth door, the house in the cavity (gupha ghar); in this fort nine doors have been fixed according to Divine ordinance (hukam); in the tenth door the Invisible, Unwritten, Unlimited Person shows Himself— bhitari kot gupha ghar jai nau ghar thape hukami rajai; dasvai purakhu alekhu apari ape alakhu lakhaida (GG, 1033). This is the view expressed by the founder of Sikhism and he repeats it at another place also. He says that the Establisher has established nine houses (nau ghar) or nine doors in the city of this body; the Invisible and Infinite dwells at the tenth house or tenth door (GG, 1036). For the most part, however, the Sikh Scripture stresses the need for realization of the dasam duar, apart from God's ordinance (hukam) and Teacher's compassion (kirpa, prasad) and the necessity of transcending the realm of three-strand nature (triguna maya). BIBLIOGRAHPY 1. Sher Singh, The Philosophy of Sikhism.

Lahore, 1944 2. Dasgupta, Sasibhusan, Obscure Religious Cults. Calcutta, 1962 3. Adyar, 1972 4. Weston, Gorakhnath and Kanphata Yogis, Delhi, 1973 5. Jodh Singh, Religious Philosophy of Guru Nanak. Varanasi, 1983.

Above adapted from article By L. Joshi Concepts In Sikhism - Edited by Dr.

Surinder Singh Sodhi www.sikhiwiki.org/index.php/DasamDvar The True Teacher ( Satguru) The Guru or the Divine Teacher is the source of all divine knowledge and inspiration. 'Unaided man cannot come to God. He needs the awakening word of the real teacher sent to him by God Himself. Such a teacher has to be himself a saint wholly devoted to the Lord, sincere, kindly and of good repute. The Guide must be detached from worldliness in order to be able to save others from the world and bring them safely to infinite bliss. Without a Guru's teaching and without the aid of scriptures, the self cannot be realized; only by means of this combination can the knowledge of one's own self shine out bright.

By bringing together the Guru, the scriptures, and the willing pupil, a man comes to engage in good conduct and in self knowledge. So bring out the eradication of ego by the Guru's power, the aid of scriptures and the devoted control of your self.

It is hard to give up sense-objects, hard to see the truth, hard to be in the Natural State without the guidance of the Guru. The syllable gu means darkness, while the syllable ru means dispeller, Thus Guru means dispeller of darkness. Garib Das says: 'I have met a Satguru, who is an embodiment of the Supreme Spirit. His Light has been revealed to me in every pore of my heart ever since he has given me the Divine Name which I repeat continuously without effort ajapajapa). The True Guru has intoxicated me with Divine Love.

He has given me the cup of divine love to drink and awakened my consciousness. My mind is absorbed in the sea of his spirit.

The hard veil is broken and I have attained the difficult path to God. This Satguru is no other than the Great Kabir who is my Saviour. ' (G.G.S., p. 2) 'By the grace of the Satguru I have attained Jnan, Yoga, and Bhakti.

He is a perfect being and boundless in flow of inspiration. He is the living Lord of the world. It is difficult to describe the attributes of the Satguru. He is sweet of speech and is freedom loving. He has made me immortal by his touch and given me such divine knowledge as Vedas, Shastras and Puranas could not give.” (G.G.S., p. 2) Thus Garib Das emphasises that no one can win the way to God without guidance from the Guru. Only when the light of the Guru shines in our heart can we move towards truth.

The devout soul meets the heavenly Guide, the Satguru, and wins his grace by serving him. The very meeting with the Guru awakens his sleeping consciousness and his mind opens up to the supreme realisation of true knowledge and love of God.

All obstacles disappear from the path of the aspirant. There is no other easy way or short cut to God except through the grace of the Guru.

'The Satguru' says Garib Das, 'Is an embodiment of the perfect Brahma. God reveals Himself through him. There is no difference between God and Guru. Spiritually they are one and the same.

The Satguru is like the philosopher's stone. The human beings are like iron, His very touch makes us gold. He changes our whole being. He removes the hardness of our soul and like a blacksmith gives us a new from.” (G.G.S., p. 4) Death dare not come to the man who has met the Satguru. He is never afraid of death.

The god of death becomes his servant. By meeting the Satguru man swims across the dread ocean of worldly life. 5) We must distinguish between the real Guru and the false Guru.

The real Guru has not only attained God but remains in perfect union with Him all the time. He is the perfect Man who sees the Light of God in every one and can easily discriminate between the true and the false. He is conscious of God's loving watch over him. Unshaken by joy and sorrow, wholly free from anger, virtuous and kind, delighting in the worship of God, without the least taint of worldiness or egoism, eager for humble service of the lowliest of men, such a Guru can guide us to the Lord he loves. 'In the Kali age,' says Garib Das, 'The Satguru is the only true Saviour. He is the Merciful Giver of life and wisdom.

Without the aid of the Satguru, the path cannot be known. On meeting the Satguru, the unseen can be seen. Through his kindness, the Satguru changes the heart of men and all mental and spiritual darkness disappears. Without the help of the Satguru even Brahma and Siva could not attain salvation. The True Guru is the bestower of Bhakti (love) and Mukti (liberation).

He takes the soul of men to the Infinite. Without the knowledge of the True Guru all live in blindness. He alone destroys the fear of death and takes men to the abode of bliss.

All doubts, delusions and sins depart on meeting the True Guru. I have taken refuge in the perfect one, I am his servant.” (G.G.S., p. 3) There is no dearth of false Gurus in the wold.

Inside them there is no spirituality and no light. 'They put on the garbs of holy men, make pretentions of becoming Gurus and give mantram in the ears of the ignorant disciples. Such false Gurus live in darkness and lead others to darkness. 141) Blind are these Gurus and blind are their disciples. They are ignorant of divine knowledge and they have never heard the celestial music ( anahad sabda). 140) These pretenders give mantrams which have no effect on the disciples.

That is why he calls them kanphuka Gurus, 'There is no end to these kanphuka Gurus. They bring moral and spiritual disaster to their disciples. Because they are hypocrites, their disciples also become victims of hypocrisy. A false Guru is the carrier of moral death. Like the simbal tree he bears no fruit and his disciples go empty handed. Many Kazis and Pandits who pose to be true Gurus and Pirs are like the ox yoked to an oil press.

They ask their disciples to repeat something mechanically but it is of no avail.” (G.G.S., p. Gupta, Sri Garib Das D.K. Fine Arts (March 2004) pp. 100-4 'The word 'Ardas' literally means 'prayer.' But the traditional Sikh Ardas has come to represent a specific form of prayer recited in every Gurdwara program. It is recited before the Guru is transported or brought into Prakaash, just before the hukam is taken, and again when the Guru is set into Sukhasaan. It can also be recited before undertaking any activity of significance, before leaving on a journey, to give thanks, or as a way of daily remembering the Creator.

The core of Ardas is an invocation which Guru Gobind Singh recited at the beginning of his epic poem Chandi di Vaar. In it, he calls upon the power of Adi Shakti in the form of Pritham Bhagauti. He then calls upon the Spirit of the Guru, elaborating upon the nine manifestations from Guru Nanak through Guru Teg Bahadur. This part of Ardas is unchangeable and should be recited in the original Gurmukhi, if possible.

Sikh ministers should be able to recite this short prayer from memory, and should be prepared to offer Ardas at any time, at the request of the Sangat.” (www.fateh.sikhnet.com/) The Ardas is often adorned with various passages from the Guru Granth Sahib. The recitation of Ardas commences with the opening stanza of Var Sri Bhagauti Ji written by Guru Gobind Singh Ji (The Var Sri Bhagauti Ji is contained with the Dasam Granth). This smoothly written ode begins by going through the order of meditation by placing Sri Bhagauti (The Divine Mother) foremost above all else, and then systematically referring to each of the other Gurus in turn entreating them for aid and protection. The opening verses of the Ardas reads: Ardaas: Ek Onkar Waheguru Ji Ki Fateh. Sri Bhagauti Ji Sahae. Var Shri Bhagauti Ji Ki Patshahi Dasvin Ardaas: God is One. All victory is of the Wondrous Guru.

May the respected Shri Bhagauti (Divine Mother) help us! Ode of the respected Shri Bhagauti recited by the Tenth Guru. Pritham bhagauti simari kai gur nanak lain dhiai First call up Bhagauti (The Divine Mother) in your mind, then meditate on Guru Nanak. Guru Gobind Singh was a worshiper of the Divine Mother (Shri Bhagauti/Bhagawati). Not only did he entrench Her in the Ardas as is evident from his writings, but also sought Her blessings for the completion of the holy Granth Sahib: Kripa kari hum par Jag Mata, Granth kara puran subh rata Divine Mother of this universe shower Your blessings on me, so that I shall be able to complete this Granth. In his auto biography he writes, Hemkunt parbat hai jahan, sapt sring sobhat hai tahan Vaha hum anik tapasya sadhi, Mahakal Kalka aaradhi In my previous life, I did lot of penance at Hemkunt, and worshipped the primordial Mother (Mahakal Kalka).

(Note: Aaradhi means worshipping a female deity.) V. Wadher in 'Guru Govind Rai (Singh) in Line Of Shri Rama And Shri Krishna' has this to say: 'Govind Singh wrote that in his past life, he was a Rishi who performed great penances at Hemkunt. He has given a graphic description of a place in the Himalayas ensconced by twelve mountain peaks.

It was here that he was ordained by the Param Purukh to take another birth for the specific purpose of uprooting adharma. This story went well with the kind of life he led and the things he achieved. He was born to Guru Tegh Bahadur because the latter too was propitiating God to bless him with a great son. The whole stance of this story is the same as of Dasaratha who also performed penances in his earlier birth and was blessed by the Lord that He himself would be born to him. In the tradition of Lord Rama, Guru Govind Singh performed a year- long Chandi Yagna at Naina Devi (the shrine of the Goddess of beautiful eyes) overlooking Anandpur Sahib before launching upon his mission. Lord Rama had done the same before marching into Lanka. The Goddess, pleased with his austerities, had blessed Rama with victory.

Lord Krishna had taken Arjuna to the temple of the Goddess for seeking her blessings before the battle with the Kauravas. RULING DEITY According to tradition, Chandi is the ruling deity of the Jalander Peeth, the triangle pervaded by the Goddess of which Jalander, Kulu and Vaishno Devi form the three angles. In Punjab when the Shaktas (the worshipers of Shakti) ruled the roost, The Mother was known to be residing in every nook and corner of the triangle, alternatively known as the Trigarth Peeth. The important shrines of the Goddess in this region bear testimony to this point. There are Ambala (Ambalaya - the home of the Goddess), Chandigarh (the fortress of the Goddess), Kalka (abode of Kali), Naina Devi (in the Shivaliks), Asa Devi (in the Dhaulaladhars), Hidimba (in the Kulu hills), Vajreshwari (the Mother of Thunderbolt) at Kangra, Jwala Devi (The Mother of the Flaming Mouth) at Jwala Mukhi, Chintpuri in Hosiarpur and finally Vaishno Devi (the Vaishnavi Mother) in the Jammu Hills.” (end) ' Bachitra Natak is followed by three different compositions narrating roughly the same events, the exploits of the goddess Durga or Chandi. (These three sections are included in the Bachitra Natak Granth section of the Dasam Granth.) The first, Chandi Charitra Ukti Bilas, mentions that it is a retelling of the Sanskrit Markandeya Purana.

Both it and Chandi Charitra II depict the goddess Durga slaying the buffalo demon Mahisha as well as a host of other demons. The third composition concerning the goddess, Var Durga Ki, or Chandi di Var, is in Punjabi, and mentions a connection to the Sanskrit Durga Saptasati. The opening verses of Chandi di Var are part of the frequently recited ardas prayer or petition. Each of these compositions employs finely crafted imagery to narrate the battles between the goddess and the demons, with weapons and wounds they inflict portrayed with exacting detail. The stories highlight the goddess' role in allowing the gods to maintain the proper order of dharma with her ability to vanquish demons that the gods cannot overcome.

The opening line of Chandi di Var, 'First I remember Bhagauti, and then I turn my attention to Guru Nanak', illustrates one of the key controversies about the Dasam Granth. The term bhagauti is the feminine form of a word for Lord or God. I.e., Goddess Sanskrit bhagavati, so that one might translate the first phrase of this line as, 'First I remember the Goddess.' ' Pashaura Singh, Louis E. Fenech The Oxford Handbook of Sikh Studies Oxford University Press (Apr 9 2014) p.

139 Shri Mataji Nirmala Devi “Meditation is nothing but the state of remaining in the constant company of the ever-loving Bhagawati.” Shri Mataji Nirmala Devi 'We have also Sikh community. They came to Sahaja, but they said, 'We cannot worship Goddess.' I said 'Why?' Surprised at it, because Shri Guru Nanak has talked about the Goddess, the Devi. The first sentence of his book is Adya. Adya is the Adi Shakti.

And for this, if the Sikhs stupidly say, then why do they have a ' Chandi'-' garh'. That's so stupid also, nothing to really compare.” THE MOTHER: Messiah-Paraclete-Ruh-Devi Ganapatipule, India— December 25, 2001 'These who believe in the reality of Hinduism, in the reality of their religion, must go to the essences of religion. Now there are many Sikhs. I can talk about Guru Nanak. Guru Nanak has clearly said—I would say nobody has said so clearly as he, so clearly has said it—you are just singing these songs from morning till evening in your Darbar Sahib.

These are the descriptions your great Guru has given you to search within you. When are you going to do that? Stop all that. I am not against your bhajan. But now entertainment is not the way.

Let it be over now. Let us search it within ourselves. Find out that centre which he has said. What are we singing about? Have we done any justice to our Guru. Have we done any justice to our Adi Shankaracharya?

Have we done any justice to Christ or to Mohammad Sahib? We have not, we are doing just the opposite of what they have told us.” THE MOTHER: Messiah-Paraclete-Ruh-Devi New Delhi, India—March, 1975 THE APOCALYPSE OF THE SPIRIT-PARACLETE The fulfillment of the promised divine eschatological instruction. Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty. “The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37). The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15).

Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive ( lambano), see ( theoreo), or know ( ginosko) the Spirit.

Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity.

The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community. The final Paraclete passage closes with a threefold repetition of the verb she will declare ( anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. The things of Christ are a message that must be heralded. The intention of the Spirit of truth is the restoration of an alienated, deceived humanity. The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things.

(Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, 'means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7). “The teaching of the Paraclete, as the continuation of Jesus' teaching, must also be understood as the fulfillment of the promise of eschatological divine instruction.” “Jesus therefore predicts that God will later send a human being to Earth to take up the role defined by John.i.e. To be a prophet who hears God's words and repeats his message to man.” “And when Jesus foreannounced another Comforter, He must have intended a Person as distinct and helpful as He had been.” “The Paraclete has a twofold function: to communicate Christ to believers and, to put the world on trial.” “But She—the Spirit, the Paraclete.—will teach you everything.” “Grammatical nonsense but evidence of the theological desire to defeminize the Divine.” “The functions of the Paraclete spelled out in verses 13-15. Are all acts of open and bold speaking in the highest degree.” “The reaction of the world to the Paraclete will be much the same as the world's reaction was to Jesus.” Bultmann calls the “coming of the Redeemer an 'eschatological event,' 'the turning-point of the ages.” “The Paraclete equated with the Holy Spirit, is the only mediator of the word of the exalted Christ.” “The divine Paraclete, and no lessor agency, must show the world how wrong it was about him who was in the right.” Stephen Smalley asserts that “The Spirit-Paraclete. In John's Gospel is understood as personal, indeed, as a person.” “The Messiah will come and the great age of salvation will dawn (for the pious).” “The remembrance is to relive and re-enact the Christ event, to bring about new eschatological decision in time and space.” “The Spirit acts in such an international situation as the revealer of 'judgment' on the powers that rule the world.” The Paraclete's “Appearance means that sin, righteousness, and judgment will be revealed.” “While the Spirit-Paraclete is the true broker, the brokers they rely on are impostors.” “The pneumatological activity. Of the Paraclete.

(The guest experienced the Cool Breeze Pneuma/Prana/Chi of the Spirit through the baptism given by the Comforter Shri Mataji over the radio. Shri Mataji Nirmala Devi (1923-2011): Christian by birth, Hindu by marriage and Paraclete by duty. “ The Paraclete and the disciples (vv. 25-26): The theme of departure (cf. 18-24) returns. There are two 'times' in the experience of the disciples: the now as Jesus speaks to them (v.

25) and the future time when the Paraclete, the Holy Spirit, sent by the Father in the name of Jesus, will be with them (v. The Paraclete will replace Jesus' physical presence, teaching them all things and recalling for them everything he has said (v. As Jesus is the Sent One of the Father (cf. 4:34; 5:23; 24, 30, 37; 6:38-40; 7:16; 8:16, 18, 26; 12:44-49), so is the Paraclete sent by the Father. The mission and purpose of the former Paraclete, Jesus (cf.

14:13-14), who speaks and teaches 'his own' will continue into the mission and purpose of the 'other Paraclete' (cf. 16) who teaches and brings back the memory of all that Jesus has said. The time of Jesus is intimately linked with the time after Jesus, and the accepted meaning of a departure has been undermined. The inability of the disciples to understand the words and deeds of Jesus will be overcome as they 'remember' what he had said (cf. 2:22) and what had been written of him and done to him (cf. The 'remembering' will be the fruit of the presence of the Paraclete with the disciples in the in-between-time. 16 Jesus focused on the inability of the world to know the Paraclete, but in v.

26 the gift of the Paraclete to 'his own' is developed. As Jesus was with the disciples (v. 25), so will the Paraclete be with the disciples in the midst of hostility and rejection (v. As the story has insisted that Jesus' teaching has revealed God to his disciples, so will the Paraclete recall and continue Jesus' revelation of God to the disciples (v. 26).” (Harrington 1998, 412) “This is the transformation that has worked, of which Christ has talked, Mohammed Sahib has talked, everybody has talked about this particular time when people will get.” THE MOTHER: Messiah-Paraclete-Ruh Chistmas Puja, Ganapatipule, India—25 December 1997 “The Resurrection of Christ has to now be collective Resurrection. This is what is Mahayoga.

Has to be the.” THE MOTHER: Messiah-Paraclete-Ruh Easter Puja, London, UK—11 April 1982 “Today, Sahaja Yaga has reached the state of Mahayoga, which is en-masse evolution manifested through it. It is this day’s Yuga Dharma. It is the way the Last Judgment is taking place. Announce it to all the seekers of truth, to all the nations of the world, so that nobody misses the blessings of the divine to achieve their meaning, their absolute, their.” THE MOTHER: Messiah-Paraclete-Ruh MAHA AVATAR, ISSUE 1, JUL-SEP 1980 “The main thing that one has to understand is that the time has come for you to get all that is promised in the scriptures, not only in the Bible but all of the world. The time has come today that you have to become a Christian, a Brahmin, a Pir, through your Kundalini awakening only. There is no other way. And that your Last Judgment is also now.” THE MOTHER: Messiah-Paraclete-Ruh “You see, the Holy Ghost is the Mother.

When they say about the Holy Ghost, She is the Mother. Now, the principle of Mother is in every, every scripture — has to be there.

Now, the Mother's character is that She is the one who is the Womb, She is the one who is the Mother Earth, and She is the one who nourishes you. She nourishes us. You know that. And this in every human being resides as this Kundalini.” THE MOTHER: Messiah-Paraclete-Ruh-Devi Radio Interview, Santa Cruz, USA—1 October 1983 “But there is a Primordial Mother which was accepted by all the religions; even the Jews had it. In India, this is called as Adi Shakti.

In every religion they had this Mother who was the Primordial Mother.” THE MOTHER: Messiah-Paraclete-Ruh-Devi TV Interview, Los Angeles, USA—11 October 1993. The Paraclete Shri Mataji (1923-2011) Total number of Recorded Talks 3058, Public Programs 1178, Pujas 651 and Other (private conversations) 1249 “What are they awaiting but for the Hour to come upon them suddenly? Its Signs have already come. What good will their Reminder be to them when it does arrive?” (Qur'n, 47:18) “As the above verse indicates, God has revealed some of Doomsday's signs in the Qur'n. In Surat az-Zukhruf 43:61, God informs us that 'He Jesus is a Sign of the Hour. Have no doubt about it.' Thus we can say, based particularly on Islamic sources but also on the Old Testament and the New Testament, that we are living in the End Times.” Harun Yahya Good News ( An Naba) of Resurrection ( Al-Qiyamah): Videos 3474, Audios 1945, Transcripts 3262 and Events 2413 “Concerning what are they disputing?

Concerning the Great News. 5889 About which they cannot agree. Verily, they shall soon (come to) know! Verily, verily they shall soon (come to) know!” surah 78:1-5 An Naba (The Great News) 5889.

Great News: usually understood to mean the News or Message of the Resurrection. Abdullah Yusuf Ali, The Holy Qur'n Amana Corporation, 1989 Moderator: “Any other questions?” Audience: “Pardon me for asking this question, but, earlier you talked about the Resurrection and you mentioned about the scriptures, where like in the Hindus scriptures they talk about the Kalki Avatar who will come for the Resurrection, and for the Christians, I know they talk about the return of Christ and all the religions talk about this Resurrection and the belief in the coming of the Messiah. So I just want to know since you say you are going to give the to us, what is your station?” Shri Mataji: “In Russia?” Audience: “And are you the promised Messiah? Shri Mataji, are you?” Shri Mataji: “I see now I am not going to tell you anything about myself, to be very frank.

Because see Christ said He was the Son of God, and they crucified Him. I don't want to get crucified.

You have to find out. When you become the Spirit you will know what I am. I don't want to say anything about myself.” THE MOTHER: Messiah-Paraclete-Ruh Toronto, Canada—October 5, 1993 “Jesus then goes on the offensive against the scribes and Pharisees, pronouncing seven woes against them (Matt. The final woe identifiers them with all those in Israel's history who have murdered and opposed the prophets. From Abel to Zechariah, all the blood of the righteous will come on them as they typologically fulfill this pattern in the murder of Jesus (23:29-36). They are the wicked tenants who think to kill the son and take his inheritance (21:38).

They are seed of the serpent, a brood of vipers (23:33). Their house (the temple?) is desolate, and they will not see Jesus again until they bless him as he comes in the name of the Lord (23:37-39). Somehow, through the judgments Jesus announces against them, salvation will apparently come even for the people of Israel. As Olmstead puts it, Matthew 'dares to hope for the day when many of Israel's sons and daughters will embrace Israel's Messiah (23:39), and in that hope engages in a continued mission in her.”” Hamilton 2010, 377 “It is the Mother who can awaken the Kundalini, and that the Kundalini is your own Mother. She is the Holy Ghost within you, the Adi Shakti, and She Herself achieves your.

By any talk, by any rationality, by anything, it cannot be done.” THE MOTHER: Messiah-Paraclete-Ruh-Devi “She is your pure Mother. She is the Mother who is individually with you. Forget your concepts, and forget your identifications. Please try to understand She is your Mother, waiting for ages to give you. She is the Holy Ghost within you. She has to give you your realization, and She's just waiting and waiting to do it.” THE MOTHER: Messiah-Paraclete-Ruh Sydney, Australia—Mar 22 1981 “The Kundalini is your own mother; your individual mother.

And She has tape-recorded all your past and your aspirations. And She rises because She wants to give you your. But She is your individual mother. You don't share Her with anybody else. Yours is a different, somebody else's is different because the tape-recording is different.

We say She is the reflection of the Adi Shakti who is called as Holy Ghost in the Bible.” THE MOTHER: Messiah-Paraclete-Ruh-Devi Press Conference July 08 1999—London, UK. “ The Great Goddess is both wholly transcendent and fully immanent: beyond space and time, she is yet embodied within all existent beings; without form as pure, infinite consciousness ( cit). She is the universal, cosmic energy known as Sakti, and the psychophysical, guiding force designated as the Kundalini (Serpent Power) resident within each individual. She is eternal, without origin or birth, yet she is born in this world in age after age, to support those who seek her assistance. Precisely to provide comfort and guidance to her devotees, she presents herself in the Devi Gita to reveal the truths leading both to worldly happiness and to the supreme spiritual goals: dwelling in her Jeweled Island and mergence into her own perfect being.” (Brown, 1998, 2) Disclaimer: Our material may be copied, printed and distributed by referring to this site.

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. Chandi di Var (lit. 'Chandi's deeds') is a composition written by, included in the 5th chapter of.

It is based on an episode from the work, and describes the conflict between the Gods and the Demons. In the ballad, the supreme goddess (see ) is transformed into a liberating divine power in the form of sword, that crushes perpetuators of falsehood. The first part of the text, Chandi Charitra Ukti Bilas, states it is retelling the story, where fights a shape shifting buffalo demon Mahishasura and slays the evil demon and his companions. The second part repeats the same story, while part three of the text is a retelling of the. The composition has been a significant part of Sikh culture, state Pashaura Singh and Louis Fenech, with its opening verses being a part of 'frequently recited prayer or petition'.

Contents. Nomenclature The text has historically been referred to by several names. These include:.

Var Durga ki (: Vāra Durgā Kī), meaning the 'Ballad of Durga'. Var Sri Bhagauti Ji ki (Vāra Srī Bhagautī Jī Kī), meaning the 'Ballad of Revered Bhagauti'. Chandi di Var (Chandī Dī Vāra), meaning the 'Ballad of Chandi' Authorship The Sikh tradition believes that Chandi di Var was written by at Anandpur Sahib. According to early Sikh historians such as Bhai Koer Singh Kalal, as mentioned in Gurbilas Patshahi 10 (1751), Chandi di Vaar was written by Guru Gobind Singh at Anandpur Sahib. Various other Sikh historians and scholars like, Kavi also supported this fact. However, according to it is probably written by 'one in the entourage of Guru Gobind Singh'. Role in Sikh Liturgy.

ਪ੍ਰਿਥਮ ਭਗੌਤੀ ਸਿਮਰਿ ਕੈ ਗੁਰੁ ਨਾਨਕ ਲਈਂ ਧਿਆਇ Prathami bhagautī simar kai Gurū Nānakalaī dhiāi. First I remember bhagauti, then I turn my attention to Guru Nanak. — First line of the Chandi di Var, Guru Gobind Singh. The first stanza of the Sikh, an invocation to God and the nine Gurus preceding Gobind Singh, is from Chandi di Var.

The 'Bhagauti'-related sections from Chandi di Var is a mandatory part of an ardas that is a part of worship service in a (Sikh temple), daily rituals such as the opening the for prakash (morning light) or closing it for sukhasan (night bedroom) in larger Gurdwaras, closing of congregational worship in smaller Gurdwaras, rites-of-passages such as with the naming of child or wedding or the cremation of a Sikh, daily prayer by devout Sikhs and any significant Sikh ceremonies. The invocation includes the word bhagauti, which has been variously interpreted by scholars to mean 'sword', 'divine power' or ' (Bhagavati). and Namdhari Singhs recite Chandi di Var as part of their daily Nitnem. See also. References. ^ Pashaura Singh; Louis E.

Fenech (2014). Oxford University Press. Pp. 139–140., Quote: 'Var Durga ki (aka Chandi di Var) (Chandi's deeds/The Ballad of Durga).

Gurbachan Singh Talib. The Impact of Guru Gobind Singh on Indian Society. Guru Gobind Singh Foundation. Gurbhagat Singh.

Literature and Folklore After Poststructuralism. ^ Pashaura Singh; Louis E. Fenech (2014). Oxford University Press.

Robin Rinehart (2011). Oxford University Press. ਪੰਨਾ 156, Gurbilas Patshahi 10, Koer Singh Kalal. McLeod, W. Rowman & Littlefield. Retrieved 2 June 2010.

Amaresh Datta, ed. The Encyclopaedia Of Indian Literature (Volume One (A To Devo), Volume 1. ^ Robin Rinehart (2011).

Oxford University Press. (This is a model of the Ardas. It may be adapted to different occasions and for different purposes. However, the initial composition with 'Pritham Bhagauti.' And the concluding phrases commencing 'Nanak Nam' must not be altered.: Article IV, Chapter 3A, Sikh Rehat Maryada.

W. Owen Cole (2004). Dunedin Academic Press. Pp. 8, 18, 104, 111–124, 166–175., Encyclopaedia Britannica. Knut A.

Jacobsen; Kristina Myrvold (2012). Bloomsbury Publishing. Banerjee, Dr. Anil Chander (April 1981). 'Guru Gobind Singh and Shakhtieult'.

Dasam Dvar 2014 Nfl

The Sikh Review. External links.