Chandi di Vaar

By Ek Ong Kaar Kaur Khalsa

Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh!

Last week, a dear friend of mine and I had lunch together at one of the local New Mexico Mexican restaurants. We love to spend time together, hang out, talk about this and that. The week before, late one night, I was meditating on what’s happening in Pakistan – tens of thousands dead from the earthquake, millions without shelter and winter looming. The UN is pushing for financial support and the Associated Press is predicting a “second wave of death” in the disaster – from “people who could freeze to death, starve to death, or just be sick because of infected water.” There is such devastation, such disaster that, in many ways, we have no power to stop.

In Sukhmani, Guru Arjun writes “Aath pahaar” – 24 hours a day, just keep the prayer going. In these moments, when the plight of humanity looks so bleak – there is tremendous solace in prayer. The Shabad has a power – a power that we cannot understand, command or control – but a power, nonetheless, to bring what is out of balance back into harmony.

That night, the prayer that wanted to be prayed was Chandi di Vaar written by Guru Gobind Singh about the goddess Durga and her war against the demons who had taken over Heaven. When destruction is so prevalent, so undeniable, so unavoidable – what can we pray for?

Continue Reading Post

19 Responses to “Chandi di Vaar”

  1. Anonymous says:

    Chandi Di war wasn’t written by Guru Gobind SIngh Ji!

  2. Anonymous says:

    “Anonymous said…
    Chandi Di war wasn’t written by Guru Gobind SIngh Ji!”

    Have some sense before you even enter into blasphemy.
    The first pauree of our daily ardaas is from Chandi Di Vaar.

    “ik onkar vaheguru ji ki fateh, sri bhagauti ji sahai, vaar sri bhagauti ji ki patsaahi dasveen”
    I wonder who is this patsaahi dasveen if not Sri Guru Gobind Singh Ji Maharaaj.

    Dont be obsessed with the names of Gods and Godesses. As Guru Sahib himself wrote “avar vaasna kachu nahin dharam judh ko chahe” (my intention (of writing about gods and godesses) is nothing but for the spirit of war for the righteous).

  3. Anonymous says:

    Can i clarify something about the story of Chandi Di Vaar, i’ve read Chandi Di Vaar and the story goes something like this. Vishnu created 2 demons: Kumbh and Sumbh from his ear wax and out the other ear Brahama was formed, however the demons came out to be corrupt and they robbed Indra of his heaven. He was upset and asked Durga for her help. She defeated the demons. Sumbh sent Kumbh to Durga and told her that she shall be defeated and if she is then Durga will have to marry Sumbh. Durga is so infuriated that from her Dasam Dwar she creates Kali, Kali can only get powerful it she drinks the blood of the demons, which she does. After a prolonging battle Durga is victoriuos and Indra is given his heaven back. Guru Gobind Singh says that the battle was so intense that even Brahama broke out of his meditation. When we do Aarti the line where we chant: ‘Aise Chand partap de, din bhajo partap, deen lok jai jai kare…’is taken from Chandi Di Vaar, where the Gods celebrated Chandi’s victorious defeat.

  4. Gurinder says:

    If we daily recite Japji sahib then we should know that Guru Nanak dev ji wrote that EKA MAAI JUGAT VE-HAEE…” where guruji points out that God created Bharma, Vishnu, and Shiva, however even these GREAT powers CANNOT SEE GOD and then whatever happens is due to GODs will. Therefore, Guruji says then I salute only to The GOD. why one should waste time meditating on teritary powers. Just like God created nature and all beings, similarly God created other powers. But the essence is that nature, all beings and all secondary powers are under GOD. Then why meditate upon intermediate stuff.

    Guru Gobind Singh ji wrote Dasam Granth so that sikhs could learn out of History and would know what happened thousands of years back. It does not mean that Guruji wants us to meditate on Secondary or Tertiary powers. That’s why Guruji never included these verses in SGGS!

    Guru Gobind Singh was a GREAT KNOWN Poet too. Lot of poems are written as Metaphorically. He had many great poets from Muslim and HIndu religion. They also wrote lot of poems during that time!

    When we read Chapauii sahib which is written by Guru Gobind singhji and it states that I don’t know what vedas, ketab have written, I do not meditate on Kishan, or Bishan.

    So, its clearly shown that Guru Gobind singh ji wanted to raise the Morale of his sikhs (khalsa warriors) since they were only few thousand warriors who fought against TEN of thousands Mogul warriors.

    THe battles were some what similar to depicted in “lord of the rings movie” where there are Thousands of those creatures outside the fort to attack the kingdom.

    Finally, the main objective of Sikhism is to meditate ON ONE GOD and thats it.

    However, If someone feels like to worship secondary powers then please feel free, but its NOT Part of sikhism. Where Guru Gobind singhji banned sikhs to worship STONES, SNAKES, Trees, GRAVE YARDS, WITCH CRAFT, and other stuff that humanity was LOST IN IT! And HUMANS were burning in AGONY because they could not obtain peace and MUKhti!

    • nargis kaur says:

      I want to ask you something …why is it so? when i do chaupii sahib's path and listen to c handi di vaar …i have goose flesh and my eyes starts watering…..and i feel as a beam of some kind of current is flowing through my body…….why so????

  5. SikhsRus says:


    Thank you for posting the PDF file. It is one more great collection to my library of documents. Personally, I don’t think any of us can really comprehend what spiritual state Guru Gobind was when he composed Chandi Di Vaar or any other piece in the granth. If we did, we will all be like the great Gurus. May be there are lessons in all of these compositions and they were left for people to analyze later for a reason. Only God knows.

  6. Wahe Guru ji ka Khalsa ||
    Wahe Guru ji ki Fateh ||

    I would like to thank both Gurumustuk and Gurinder for bringing some sanity to this discussion.

    It has been said about Dasam Granth, that if you are to take a literal interpretation you would have to completely throw out everything in the Guru Granth.

    I hope that is not what Ek Ong Kaar Kaur has done in her article. But if that is what she has done, she has thrown out the meaning of Ek Ong Kaar.

    Chardi Kalaa

    Amar Prakash Singh

  7. There are all types of controversies within Sikh history, literature and philosophy – and I really am just a very beginning student of all this – so please forgive me if I have written anything to offend anyone.

    When it comes to gods and goddesses, the approach I prefer is the one set forth by Carl Jung. There are tremendous powers at play in the collective unconscious of humanity. Gods and goddesses are representations of those powers. For the purposes of this discussion, it isn’t that they are beings outside of us to be worshipped. Rather, they are forces at play within us – both individually and collectively – that we need to understand and respect.

    So when it comes to Durga and Kali – whether the stories are “true” or “myth” – what happened for me when meditating on the Chandi di Vaar was that I started to connect with a warrior power that I hadn’t ever connected with before. The capacity we have for destruction – the understanding that to serve the will of the Creator, destruction can be part of the play. And it’s provocative for me- especially since my background before being a Sikh is very Buddhist where violence of any kind is frowned upon.

    In the Siri Guru Granth Sahib – there are so many names for the Creator. In essence, it is One Source – One Light, but in manifestation – there are different forces at play in creation – some of which we can identify and name – some of which we can’t. It’s the challenge, really, of reality – can we see the One behind the many? Can we honor the many and see them as aspects of the One?

    That’s one of the reasons I love being a Sikh – because it offers that promise, that possibility of honoring the One no matter what form it takes. At least that is what I have understood from my studies so far, but know that there is still much to learn.

    Wishing you all a blessed Tuesday.

    Ek Ong Kaar Kaur

  8. Gurinder says:

    “honoring the One no matter what form it takes.”

    you are absolutely right about this that a sikh should respect and honor every being which is within our mental grasp or not.

    “controversies within Sikh history, literature and philosophy”

    There are NO controversies with its literature and philosophy if we only believe in SGGS. However, Dasam Granth is regarded as Textbook of knowledge in which the poems are written in metaphorically form.

    About the history, yes scholars from other religion in the past have tried to manipulate the history, so that somehow sikhism will slowly dissovle away! They were partially successful because majority of sikhs of that time were not educated.

    There is ONE valuable thing that I have learned during my undergrad and grad years. Our professors told us one thing which is worth million dollars!

    whenever you fall in a Doubt or you cannot seem to find a reasonable answer then always think about the BASICS (fundamental laws) and your doubt will vanish and one will be able to answer even a very complex problem.

    Now, in this case the BASICS in sikhism is WAHEGURU. If someone does not understand the meaning of WAHEGURU then read the MOOL MANTAR, which describes the meaning of WAHEGURU (one GOD). IF STill not satsified then READ jabji sahib that would provide answers and so on.

    Personally, I never went beyond MOOL Mantar and JaPji sahib. All my doubts gets washed away.

    Please read SIDH GOST written by Guru Nanak ji when he went to visit yogi’s and saints on the himalayian mountains. these yogi’s and saints were in agony and did not had any peace in their mind and heart because they could not see the glimpse of GOD even though they have been meditated for hundereds of years. Guruji, answers all of their questions in SIDH GOST BANI.

    Finally, true sikh is who respects every religion and gives them honor and freedom, But sikh can only do this when he/she realizes ONE GOD.

  9. Anonymous says:

    Thank you for your post — it touched me deeply last night, when I was surrounded by negativity, again. Love never fails.

    btw, love your Japji book.

    Viriam Kaur

  10. Prabhu Singh says:

    It is no more accurate to say it is allegory than it is to say that it is a truthful account of history.
    One statement would have more power than the other had Guru ji written that it was all allegory or all truth. I’m not saying that it is not allegory, I’m just saying it is as likely to be either.
    The Dasam Granth IS a spiritual text. It is the ‘Dasam Guru’ Granth, the tenth Guru’s Granth, how can we say it is not spiritual (as claimed by the aricle posted by Gurumustuk)?
    How can the possibility of the existence of demi-Gods and demons negate the Siri Guru Granth? In Japji it is written that there are thousands of worlds above and beyond. Unless somebody here has some great knowledge of those worlds then how can we be an authority on them?
    It seems that people feel that the possible existense of Demi-Gods from the Hindu religion, threatens the One God. I don’t see a conflict. Even if you take these stories literally, you won’t be breaking the tenets of the Sikh Dharma. Sikh are required to worship the one God alone, we are not told that we cannot hear stories of demi-Gods and learn of their deeds and its possible relevance in our lives.
    Guru Gobind Singh wrote:
    “Whosoever shall call me the Lord, shall fall into hell.
    Consider me as His servant and do not think of any difference between me and the Lord.” (page 137 Dasam Granth)

    He said this because people were worshiping other dieties.
    “All the great Purushas created by me started their own paths” (DG pg. 135)

    God spoke to Guru Gobind Singh and said:
    “I have adopted you as my son and hath created you for the propagation of the path (Panth).
    “You go therefore for the spread of Dharma (righteousness) and cause people to retrace their steps from evil actions”” (DG pg. 136)

    Please read:
    In the narrative in the Bachitar Natak, Guru Gobind Singh writes about the other incarnations of dieties, and he includes the mention of Muhammed, who was a historical figure. He doesn’t distinguish his description of Muhammed from the way describes other incarnations such as Ramanand (described just before Muhammed).

    I’m no gyani, so whatever I understand or interpret only has bearrings on me. I wrote about this because it is a perspective that has yet to be provided and because intolerence was creeping into the discussion again. God has given each of us our own perspective. We all relate to the Guru differently, some will take every story as myth and some might take every story has historical fact. I can’t tell anybody which is true, I can only say that the stories are there for us to learn from.

    This is an interesting article:

  11. Prabhu Singh says:

    Well the last link I posted should be taken with a grain of salt.
    There is no proof as to the age of the bridge or whether or not it is man made.'s_Bridge

  12. Gurinder says:

    Prabhu singh

    well said…

  13. Anonymous says:

    Dear Annoynamous
    Guru Fateh!
    Interesting discussion, but it is all academic, using physical brain power. Let us focus on the HEART intellectual power individually. The truth and false of Chandi di vaar for each one of us will become crystal clear. As my guru says ” koi kar gal sunavi har naam ki , so laggee gursikhan MUN mitha” Spiritual path is a lonely path, it is you and your Guru’s love that propels you on journey towards GURU. A spiritual traveller can share his/her experiences with sangat , their beliefs. But their reasons for loving GURU will be differnt from everyone else. Yet, the unique differences reflect the oneness of GURU through as such ” Ek hain , aneak hain. Aneak Hain fir Ek hain ” mentioned in JAAP sahib.

    Further, jupji sahib instruct us to ” je ko kahe pichaee pachtae
    Kadgh kalum na likun har, MUNAE ka beh karan vichar”

    In conclusion,it is not a critique of any one idea, rather sharing a different prespective. Take the positive ideas from sangat and grow your own crop of Guru’s love and in time you shall reap the benefits for SELF.


  14. Anonymous says:

    A note on Chandi di Vaar. Giani Takhur Singh ji in his katha has said that before a person begins doing such a heavy bani (it has a lot of shakti-some people can’t handle it) they should first do: sava lakh malas of mool mantra; then sava lakh malas of chachri chund, tav prasaad mantra.

    I’m not 100% sure if he said sava lakh for mool mantra, but I am sure about what he said for the other mantra. This bani is also not supposed to be recited at night. A shaheed singh told this to Baba Harnam Singh ji Rampor Khera-valay. It’s written in his biography.

    Also Bhaji, Dasam Granth Sahib ji is bir rus bani. It fills one with warrior spirit. I have heard from a mahapursh that if Dasam Bani and Amrit is what carried the day for us when we were fighting the moguls.

    I am posting this again b/c for some reason my original post didn’t work.

  15. Sumeet Sharma says:

    Satnaam Sri Waheguru Ji


    This discussion is good. Atleast there are people of new generation who take interest in Gurbani. This is really good.

    Sumeet Sharma
    (Jagraon, Punjab, India)

  16. sat shri akal to all,

    thx for give a knowledge for that persons like me which totally confussed about our religion.

    now i days i m at 0 path…….i don’t know who i m?

    and what i want from god?

    but in early discussion of this post give me some knowledge about “GOD” and tell us that sikh can only do this when he/she realizes ONE GOD.

    Plz tell me about “SIDH GOST BANI”.

    where this book is available so that i read this one to clear my point that “SUNTA HAI MAHAN MUKATI”.

    with love and regards