chantas dua
chantas dua
pls. forgive me- pls. can tell how to recite chantas dua during the ceremony and its meaning<BR><BR>YAM<BR>AL
http://sun.ismaili.net/re/page57.html
Like DU'A KARAW-WI, CHHANTA ceremony is undertaken for forgiveness of our sins and therefore we must be truly repentant.
We want Mowlana Hazar Imam to forgive us our sins and so we must really feel sorry for having committed them. We must sincerely and humbly pray for his forgiveness and take an oath in our hearts that we will not commit the sins again.
On performing the Chhanta ceremony we must go very respectfully before Mukhisaheb or Kamadiasaheb and kneel down before him. Joining our hands in seeking forgiveness, we must say: "TOBO, TOBO, YA SHAH BANDO GUNEHGAR GAT BAKSHE SHAH PIR BAKSHE" which means
"I REPENT, I REPENT, O LORD! I AM A SINFUL PERSON; IF THE JAMAT FORGIVES, SHAH PIR (HAZAR IMAM) FORGIVES."
To this Mukhisaheb will say:
"SHAH PIR BAKSHE" which means,
"SHAH PIR (HAZAR IMAM) FORGIVES."
We must repeat "TOBO, TOBO" a second time and a third time, and each time we have said this, Mukhisaheb will say "SHAH PIR BAKSHE". Then Mukhisaheb will dip his fingers in the water over
which a prayer of Nade Ali has been said and sprinkle the water thrice on the face. Each time he puts the "Chanta", he will say 'FARMAN' to which we must say "YA ALI, YA MUHAMMAD." Then we must take the hand of Mukhisaheb very respectfully and kiss it.
Having washed ourselves clean and put on new clothes we keep away from filth and dirt. We do not sit or roll on dirty ground. It would be foolish to do so. By taking the Chhanta we have cleansed our souls and so we must not fall into sins again which are like filth and dirt for the soul. We must always keep our heart, mind and soul pure by keeping away from acts which are not pleasing to Mowlana Hazar Imam.
Chhanta ceremony is done on every Chandraat and also on the 23rd night of Ramadhan which is knownas 'Lail-tul Qadr.
Chhanta is given when an Ismaili is on his death bed and also to an Ismaili who has died.
Chhanta is given by Mukhisaheb, Kamadiasaheb, Mukhiyanima, Kamadiyanima or any other person who has been appointed by them.
Besides being a ceremony for forgiveness of sins, Chhanta ceremony is also performed during the CHHATHI of a newly born Ismaili child and when someone becomes an Ismaili.
We must remember that Chhanta ceremony purifies us of our sins only if our repentance is true and sincere. Every time we take Chhanta we must vow to keep away from sins. We must do all we can to become better and better from one Chandraat to another, and this is what will please Mowlana Hazar Imam the most.
* The prayer said on the water is:
"NAAD ALIYAN MAZHARAL AJA'IB TAdIDAHU AWNAN LA-KA FIN-NAWAIB, KULLU HAMIN WA GAMIN SAYANJALI BI WILAYATIKA YA ALI, YA ALI, YA ALI"
It means:
CALL ALI IN WHOM ALL WONDERS ARE REVEALED; YOU WILL SURELY FIND HIM HELPING YOU IN DIFFICULTIES. ALL WORRIES AND SORROWS WILL DISAPPEAR BY HIS HELP. (SO CALL) O ALI! O ALI! O ALI!"
Like DU'A KARAW-WI, CHHANTA ceremony is undertaken for forgiveness of our sins and therefore we must be truly repentant.
We want Mowlana Hazar Imam to forgive us our sins and so we must really feel sorry for having committed them. We must sincerely and humbly pray for his forgiveness and take an oath in our hearts that we will not commit the sins again.
On performing the Chhanta ceremony we must go very respectfully before Mukhisaheb or Kamadiasaheb and kneel down before him. Joining our hands in seeking forgiveness, we must say: "TOBO, TOBO, YA SHAH BANDO GUNEHGAR GAT BAKSHE SHAH PIR BAKSHE" which means
"I REPENT, I REPENT, O LORD! I AM A SINFUL PERSON; IF THE JAMAT FORGIVES, SHAH PIR (HAZAR IMAM) FORGIVES."
To this Mukhisaheb will say:
"SHAH PIR BAKSHE" which means,
"SHAH PIR (HAZAR IMAM) FORGIVES."
We must repeat "TOBO, TOBO" a second time and a third time, and each time we have said this, Mukhisaheb will say "SHAH PIR BAKSHE". Then Mukhisaheb will dip his fingers in the water over
which a prayer of Nade Ali has been said and sprinkle the water thrice on the face. Each time he puts the "Chanta", he will say 'FARMAN' to which we must say "YA ALI, YA MUHAMMAD." Then we must take the hand of Mukhisaheb very respectfully and kiss it.
Having washed ourselves clean and put on new clothes we keep away from filth and dirt. We do not sit or roll on dirty ground. It would be foolish to do so. By taking the Chhanta we have cleansed our souls and so we must not fall into sins again which are like filth and dirt for the soul. We must always keep our heart, mind and soul pure by keeping away from acts which are not pleasing to Mowlana Hazar Imam.
Chhanta ceremony is done on every Chandraat and also on the 23rd night of Ramadhan which is knownas 'Lail-tul Qadr.
Chhanta is given when an Ismaili is on his death bed and also to an Ismaili who has died.
Chhanta is given by Mukhisaheb, Kamadiasaheb, Mukhiyanima, Kamadiyanima or any other person who has been appointed by them.
Besides being a ceremony for forgiveness of sins, Chhanta ceremony is also performed during the CHHATHI of a newly born Ismaili child and when someone becomes an Ismaili.
We must remember that Chhanta ceremony purifies us of our sins only if our repentance is true and sincere. Every time we take Chhanta we must vow to keep away from sins. We must do all we can to become better and better from one Chandraat to another, and this is what will please Mowlana Hazar Imam the most.
* The prayer said on the water is:
"NAAD ALIYAN MAZHARAL AJA'IB TAdIDAHU AWNAN LA-KA FIN-NAWAIB, KULLU HAMIN WA GAMIN SAYANJALI BI WILAYATIKA YA ALI, YA ALI, YA ALI"
It means:
CALL ALI IN WHOM ALL WONDERS ARE REVEALED; YOU WILL SURELY FIND HIM HELPING YOU IN DIFFICULTIES. ALL WORRIES AND SORROWS WILL DISAPPEAR BY HIS HELP. (SO CALL) O ALI! O ALI! O ALI!"
Re: chanta
It is an honest repentance and promise not to repeat same mistakes or sins over and over is counted and not the dripping of water under nose. If that has been the case then every one should have desired that Mukhi should pour a cup of water on face so the nose should have been blessed.guest0805 wrote:<p>I am told that when doing Chanta, if the water is coming down dropping from nose tip is very blessing. any one can shed some light on this? appreciate your replies</p>
There has been discussion on this in this forum at:charlie wrote: My query:
Will Shah Pir forgive sins committed by a rapist or a murderer or cruelty against humanity or mass killers?
Has the Imam/s ever made firmans on abortion?
http://www.ismaili.net/html/modules.php ... ht=hathyaa
kmaherali wrote:There has been discussion on this in this forum at:charlie wrote: My query:
Will Shah Pir forgive sins committed by a rapist or a murderer or cruelty against humanity or mass killers?
Has the Imam/s ever made firmans on abortion?
http://www.ismaili.net/html/modules.php ... ht=hathyaa
Please pay attention to my question, it is about chhanta and not abortion!!
My query:
Will Shah Pir forgive sins committed by a rapist or a murderer or cruelty against humanity or mass killers?
Sorry, I did not clarify. The thread that I alluded to refers to sins that cannot be forgiven besides abortion - the ones you have mentioned.charlie wrote: Please pay attention to my question, it is about chhanta and not abortion!!
My query:
Will Shah Pir forgive sins committed by a rapist or a murderer or cruelty against humanity or mass killers?
There are sins against the Imam and there are sins against the people.
Sins against the Imam are forgiven everyday when we do Dua Karawi. Chantas of Chandraat are for sins against people which Imam forgives when the people forgive.
Chantas in Mijlases are for failing to perform our committments taken when we enter Mijlas.
As of Chantas of Layltul Qadr, there is already description in other section. Lets stick to the thread and lets not get disctracted.
Sins against the Imam are forgiven everyday when we do Dua Karawi. Chantas of Chandraat are for sins against people which Imam forgives when the people forgive.
Chantas in Mijlases are for failing to perform our committments taken when we enter Mijlas.
As of Chantas of Layltul Qadr, there is already description in other section. Lets stick to the thread and lets not get disctracted.
Re: chantas dua
Believing: How we confess
By Lauren Jackson
Good morning, and happy Sunday. Tomorrow night is Rosh Hashana, the Jewish new year and the first of the High Holy Days. It starts a 10-day period of spiritual renewal — and moral accounting — known as the Days of Awe.
Moral accounting is a concept that appears in every major world religion. But it’s one we rarely talk about in public. So today, we’re looking at the psychological benefits of repentance.
Las Vegas is shown at night, with the Bellagio fountains in the center of the photograph.
Las Vegas George Rose/Getty Images
Listing your sins
Sin City seemed like an auspicious place to repent.
I’d flown to Las Vegas a few weeks ago en route to a wedding in Utah. I’d also been looking for an opportunity to try tashlich. It’s a ritual associated with the High Holy Days in which Jews identify the things they’ve done wrong over the past year, and then toss pieces of bread symbolizing each wrongdoing into a body of water.
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That’s why, a few hours later, I found myself standing in front of a Caesars Palace fountain, holding the crumbs of a burger bun. There, surrounded by six Gordon Ramsay restaurants in the neon multiverse of the Strip, I cast away my sins.
I’m not Jewish. And my approach definitely wasn’t kosher — tashlich is traditionally performed on the first day of Rosh Hashana, in a natural, flowing body of water (ideally with live fish). But I wanted to experience the ritual because I’ve been reporting broadly about repentance. I’ve looked at how religion, at its best, encourages people to become better, kinder, more generous. In the process, I noticed a pattern: rituals for moral accountability.
A common practice
Every religion has rituals related to repentance.
Catholics enter private booths and confess their sins to priests. Jews focus throughout this holiday season on teshuvah, meaning a “return” to a righteous path. Islam teaches tawbah, or a private reckoning with one’s wrongdoing. Hinduism has prāyaścitta, a process of moral purification that can involve fasting, bathing and pilgrimage. Buddhism encourages ethical self-correction through mindfulness.
Ad
Ad
In each faith, repentance follows a similar pattern, as the 12th century Jewish philosopher Maimonides once identified: First, reflect on and acknowledge wrongdoing. Second, feel remorse. And third, resolve to change.
Yesi Padilla, who is 38 and lives in Los Angeles, said she was drawn to Judaism’s rituals of accountability during the pandemic, when she began to feel her life was what she called “spiritually bankrupt.” She decided to convert, and particularly loves the whole season of repentance.
“I really appreciate the reflection and taking stock of my life,” she said. “It can delve into beating yourself up, but when done properly, I think it’s a really beautiful space to reflect on where I’ve missed the mark.”
Practicing tashlich in Central Park last year.
Practicing tashlich in Central Park last year. Hiroko Masuike/The New York Times
Writing wrongdoings
Confession conjures images of judgmental clergy and punitive parents, but researchers say that simply admitting wrongdoing to yourself can have significant health benefits — even if you’re not religious.
James Pennebaker, a psychologist at the University of Texas at Austin, has spent decades studying the value of “expressive writing,” especially about shame and experiences people try to forget.
In one study on the topic, those who engaged in writing a narrative about their experience of a divorce had a heart rate that was seven beats lower than that of people who didn’t. Other benefits of expressive writing have included reduced depression and anxiety, lower blood pressure, a strengthened immune system and improved sleep.
“We found simply bringing people in the lab and having them write,” Pennebaker told me, “produced improvements in physical and mental health.” Writing about wrongdoing, he added, can help people reflect and “come to some understanding of what’s happened.”
It can also help people release shame. Fred Luskin, the director of the Stanford Forgiveness Project, has found that sharing pain “was required before you could be fully open to the ability to release it.”
Facilitating experiences
Religious rituals facilitate moral accountability in a way that is rare in secular society. Without religion “there’s no real, formalized way to do it,” said David DeSteno, a professor of psychology at Northeastern University.
Sam Langstein, a 31-year-old social worker in Boston, left Orthodox Judaism in his teens. Rituals like tashlich, he told me, drew him back to what he described as a “post-denominational” Judaism. “Guilt gets a bad rap,” he said. “I, and many people, would feel lost without having to be accountable to something,” he said.
Now, during the High Holy Days, he writes in his journal a list of people he’s wronged and ways he’s erred. (He also makes a list of people who’ve wronged him!) Then he starts making calls. “I apologize to the people I’m ready to apologize to, and I invite further conversation,” he said. Every year, he and his wife also “grapple with what it means to atone and repair our relationship,” he said. Without the high holidays, he added, “we wouldn’t have a structure for it.”
I did tashlich in Vegas with my partner, who was raised Sikh but is now agnostic. We each reflected on ways we’d disappointed ourselves: “For lacking courage! For hurting people by failing to respond to messages!” In the process, we also asked for forgiveness from each other.
“For all the times I’ve spoken unkindly to you,” I said, tossing a crumb.
He replied: “And for all the times I haven’t been patient enough.”
In the time since, we’ve been just a little bit kinder, and slightly more patient. Let’s hope it lasts a year.
What are you repenting for?
Inspired by tashlich, we’ve created a space for you to do your own expressive writing and share ways you think you may have erred this year. Use this form to tell us what’s nagging at you — big and small. We’ll share some of the responses in next week’s newsletter. (And don’t worry, we’ll only publish your name if you want us to.)
As always, you can also email me at believing@nytimes.com.
NYTimes Newletter
By Lauren Jackson
Good morning, and happy Sunday. Tomorrow night is Rosh Hashana, the Jewish new year and the first of the High Holy Days. It starts a 10-day period of spiritual renewal — and moral accounting — known as the Days of Awe.
Moral accounting is a concept that appears in every major world religion. But it’s one we rarely talk about in public. So today, we’re looking at the psychological benefits of repentance.
Las Vegas is shown at night, with the Bellagio fountains in the center of the photograph.
Las Vegas George Rose/Getty Images
Listing your sins
Sin City seemed like an auspicious place to repent.
I’d flown to Las Vegas a few weeks ago en route to a wedding in Utah. I’d also been looking for an opportunity to try tashlich. It’s a ritual associated with the High Holy Days in which Jews identify the things they’ve done wrong over the past year, and then toss pieces of bread symbolizing each wrongdoing into a body of water.
Ad
Ad
That’s why, a few hours later, I found myself standing in front of a Caesars Palace fountain, holding the crumbs of a burger bun. There, surrounded by six Gordon Ramsay restaurants in the neon multiverse of the Strip, I cast away my sins.
I’m not Jewish. And my approach definitely wasn’t kosher — tashlich is traditionally performed on the first day of Rosh Hashana, in a natural, flowing body of water (ideally with live fish). But I wanted to experience the ritual because I’ve been reporting broadly about repentance. I’ve looked at how religion, at its best, encourages people to become better, kinder, more generous. In the process, I noticed a pattern: rituals for moral accountability.
A common practice
Every religion has rituals related to repentance.
Catholics enter private booths and confess their sins to priests. Jews focus throughout this holiday season on teshuvah, meaning a “return” to a righteous path. Islam teaches tawbah, or a private reckoning with one’s wrongdoing. Hinduism has prāyaścitta, a process of moral purification that can involve fasting, bathing and pilgrimage. Buddhism encourages ethical self-correction through mindfulness.
Ad
Ad
In each faith, repentance follows a similar pattern, as the 12th century Jewish philosopher Maimonides once identified: First, reflect on and acknowledge wrongdoing. Second, feel remorse. And third, resolve to change.
Yesi Padilla, who is 38 and lives in Los Angeles, said she was drawn to Judaism’s rituals of accountability during the pandemic, when she began to feel her life was what she called “spiritually bankrupt.” She decided to convert, and particularly loves the whole season of repentance.
“I really appreciate the reflection and taking stock of my life,” she said. “It can delve into beating yourself up, but when done properly, I think it’s a really beautiful space to reflect on where I’ve missed the mark.”
Practicing tashlich in Central Park last year.
Practicing tashlich in Central Park last year. Hiroko Masuike/The New York Times
Writing wrongdoings
Confession conjures images of judgmental clergy and punitive parents, but researchers say that simply admitting wrongdoing to yourself can have significant health benefits — even if you’re not religious.
James Pennebaker, a psychologist at the University of Texas at Austin, has spent decades studying the value of “expressive writing,” especially about shame and experiences people try to forget.
In one study on the topic, those who engaged in writing a narrative about their experience of a divorce had a heart rate that was seven beats lower than that of people who didn’t. Other benefits of expressive writing have included reduced depression and anxiety, lower blood pressure, a strengthened immune system and improved sleep.
“We found simply bringing people in the lab and having them write,” Pennebaker told me, “produced improvements in physical and mental health.” Writing about wrongdoing, he added, can help people reflect and “come to some understanding of what’s happened.”
It can also help people release shame. Fred Luskin, the director of the Stanford Forgiveness Project, has found that sharing pain “was required before you could be fully open to the ability to release it.”
Facilitating experiences
Religious rituals facilitate moral accountability in a way that is rare in secular society. Without religion “there’s no real, formalized way to do it,” said David DeSteno, a professor of psychology at Northeastern University.
Sam Langstein, a 31-year-old social worker in Boston, left Orthodox Judaism in his teens. Rituals like tashlich, he told me, drew him back to what he described as a “post-denominational” Judaism. “Guilt gets a bad rap,” he said. “I, and many people, would feel lost without having to be accountable to something,” he said.
Now, during the High Holy Days, he writes in his journal a list of people he’s wronged and ways he’s erred. (He also makes a list of people who’ve wronged him!) Then he starts making calls. “I apologize to the people I’m ready to apologize to, and I invite further conversation,” he said. Every year, he and his wife also “grapple with what it means to atone and repair our relationship,” he said. Without the high holidays, he added, “we wouldn’t have a structure for it.”
I did tashlich in Vegas with my partner, who was raised Sikh but is now agnostic. We each reflected on ways we’d disappointed ourselves: “For lacking courage! For hurting people by failing to respond to messages!” In the process, we also asked for forgiveness from each other.
“For all the times I’ve spoken unkindly to you,” I said, tossing a crumb.
He replied: “And for all the times I haven’t been patient enough.”
In the time since, we’ve been just a little bit kinder, and slightly more patient. Let’s hope it lasts a year.
What are you repenting for?
Inspired by tashlich, we’ve created a space for you to do your own expressive writing and share ways you think you may have erred this year. Use this form to tell us what’s nagging at you — big and small. We’ll share some of the responses in next week’s newsletter. (And don’t worry, we’ll only publish your name if you want us to.)
As always, you can also email me at believing@nytimes.com.
NYTimes Newletter