Yam everyone i receieved this wondeful email and would like to share this with all my brothers and sisters.
tonight is lailat us qadr and let us all keep these chantas in mind and get the uttam(highest) benefit from this powerful night.
15 Chantas Meanings-Lail-tul-Qadar.-ONCE A YEAR.
A refresher before Lail-tul-Qadr.
When we do Tauba (Dua Karavi) before Mukhi-Kamadia Sahibs or take Chanta on Chandraat we seek forgiveness of our daily sins. However, because we perform these acts regularly, the seriousness of this ceremony is sometimes lost.
Once a year the need for repentance and the seriousness that is required is brought to our mind by the special Chantas which are offered on the
occasion of Lail-tul-Qadra. Fortunately, on this Night of Power, through the grace of Hazar Imam, we also have the opportunity to take Chanta
for relief from obstacles other than our daily sins. In total, one has an opportunity to take 15 Chantas. An understanding of the meaning and
significance will help us benefit most from this once a year opportunity to cleanse our soul. The following is a brief explanation of 15 Chantas.
1. TAUBA NO CHANTO
(Seeking forgiveness for failing to repent)
Many of us cannot come to Jamat Khana daily and even when we do, we fail to repent our sins. When we perform the Tauba (Dua Karavi) before Mukhi-Kamadia Sahibs, we often lack the sincerity for repentance. Mowlana Sultan Mohammed Shah has said in one of His farmans: 'Soul of man is v dear to God and therefore, for its salvation it is absolutely necessary that one should seek God's forgiveness'. This Holy farman explains
that negligence in repenting is being cruel to ones' own soul. This Chanta, is therefore, taken to seek forgiveness for the negligence in performing
the daily act of repentance. It also reminds us of the importance of the constant and sincere repentance.
2. DASOND NI BHUL CHUK NO CHANTO
(Seeking forgiveness for errors in Dasond)
Dasond is obligatory on all Ismailis and is the foundation of our faith.
Unintentional errors in fulfilling this obligation may leave our soul a little burdened. This Chanta is taken to seek forgiveness for any
unintentional errors that we may have committed during the year in our Dasond. It is also a reminder for us on the importance of Dasond and
the need to be accurate.
3. TRAN WAKHAT DUA NI BHUL CHUK NO CHANTO
(Seeking forgiveness for irregularity in performing daily prayers)
Dua, our daily prayer is a foundation of our faith and is obligatory on every Ismaili to offer it three times a day. Failure to fulfill this
obligation leaves our soul a little poorer. This Chanta is taken to seek forgiveness for all the unintentional lapses during the year. It is
also a reminder for us on the importance of Dua and the need to be regular.
4. GHUNA NI BAKSHAMNI NO CHANTO
(Seeking forgiveness of our sins )
In our daily life we may have committed acts which are contrary to religious and moral laws. Such violations, as long as they were not directed to any individual, can be forgiven by seeking Allah's mercy. This Chanta is taken to seek forgiveness for sins, especially if they were committed unintentionally. It is also a reminder for us on the importance of the leading our lives according to moral and ethical principles of Islam. It is important to know that not all types of sins can be forgiven by this Chanta, and one should study various farmans of Mowlana Sultan Mohammed Shah on this topic.
5. GUPT GUNAH NO CHANTO
(Seeking forgiveness for secret sins)
Secret sins can be committed through impure thoughts in our mind, even though there is no physical act seen or felt by others. Examples of
secret sins are: carrying ill will or jealousy in ones heart towards someone,thinking lustfully, having evil desires etc. From time to time we fall
into committing such sins. This Chanta is taken to seek forgiveness for his secret sins. It is also a reminder to us on the importance of keeping
our thoughts pure.
6. CHAR JOOG NO CHANTO
(Seeking forgiveness for sins from past lives)
While our life on earth is limited, our soul is eternal. Our soul has passed through many physical forms in the last four ages (Char Joog) in
its quest for salvation. The fact that it has not attained salvation yet is due
to the burden of sins (Karma) that it is still carrying from past lives. Some of these sins can be such that they may be hampering our current
efforts for spiritual progress. This Chanta is taken to seek forgiveness to lighten this burden. It is also a reminder for us that what we are today
is a result of many past lives and what we become in the next life will depend a lot on what we do now.
7. GIRBHAVAS NO CHANTO
(Seeking forgiveness for promises made prior to birth)
When a child is conceived in a mothers womb it has a soul. In this state the soul is fully aware of its origin, its destination and the purpose of
its life on earth, i.e. what it has to do in this life to advance to the next stage in its quest for salvation. Prior to birth, the soul promises to
live according to the farmans of Hazar Imam. As we grow up, we becomeengulfed in worldly affairs and tend to forget our purpose in this life.
Moreover, we do not always live according to the farmans. This Chanta is taken to seek forgiveness for not having fulfilled our original
promise.It also reminds us of the importance of living our lives according to the teachings of our faith and the farmans of Hazar Imam.
8. PUL SIRAT NO CHANTO
(Seeking forgiveness for having deviated from the straight path)
Mowlana Sultan Mohammed Shah, in many of his farmans, has used the analogy of life on earth as a bridge - the successful crossing of which leads
one to the other shore, i.e. to the destination. We cross this bridge or Pul
Sirat by living a life according to the tenets of our faith.Unfortunately, we sometimes commit acts which are against the tenets of our faith, and
if left unchecked, such acts would slowly deviate us from the straightpath. This Chanta is taken to seek forgiveness for such transgressions and
to keep us on the straight path. It also reminds us of the importance of living a righteous life..
9. ROSHNAI NO CHANTO
(Seeking forgiveness for acts which prevent us from experiencing Noor)
We may have committed acts which now stand as obstacles in our quest to get close to the Noor of Imamat. Mowlana Hazar Imam in many of His farmans has said that it is His wish that we should, at least once in our lifetime, experience the Noor. This Chanta is taken to seek forgiveness for the
removal of such obstacles. It also reminds us of the need and importance of performing bandagi.
10. GHOR BHID NO CHANTO
(Seeking mercy from the pain of exiting from the body)
None of us knows when our life will come to an end. When our time is up, the soul has to exit from the body. The more a person is attached to
his world, the more difficult it is for the soul to come out. This process has been compared to being squeezed out. Depending on a persons attachments, this process can be very painful to the soul. This Chanta is taken to seek
mercy from this pain and to ease this passage. This Chanta also reminds us that death is certain and it can strike us at any moment.
11. KABAR NA PUCHANA NO CHANTO
(Seeking mercy at the time of accountability)
When we die, we will once again become aware of our spiritual existence and will be required to account for our behavior on earth before the soul
can free itself from the worldly entanglements (which is referred to asthe
'grave'). This Chanta is taken to seek mercy during this time of accountability and to enable the soul to move forward quickly. It also
reminds us that in the end we have to account for every act that wecommit,
good or bad.
12. PAHELI MANZIL NO CHANTO
(Seeking mercy during the journey leading to the first destination)
Having accounted for it's actions, the soul begins what is termed the
first leg of its journey forward. During this time the soul is still attached to many earthly possessions and desires. These now become a burden which
slow him down or may even prevent him from moving forward. This Chanta is
enable the soul to realize quickly the futility of carrying this burden and to discard it. It also reminds us that we cannot carry any of our possessions with us when we leave this world.
13. BIJI MANZIL NO CHANTO
(Seeking mercy during the journey leading to the second destination)
Having discarded its attachments to earthly possessions and desires,the soul enters the second leg of its journey forward. Here the results of its
past deeds become vividly manifest and bad deeds now become a burden.This Chanta is taken to make this part of the journey easier. It also
reminds us that what we do in this world will come with us, good or bad.
14. OGNIS TOL NO CHANTO
(Seeking mercy in passing through 19 checkpoints)
Pir Sadardin in his Granth ' Vis Tol' explains about the path that the soul has to take, after leaving the body, to arrive at its final destination.
This path has 19 checkpoint where the soul could be detained or its further progress slowed down depending on its deeds in the past life. This
Chanta is taken to ease this journey. It also reminds us that once we die it is not the end, rather the beginning of a long journey.
15. BAVAN GATI NO CHANTO
(Seeking mercy in passing through 52 narrow passages)
In addition to the 19 checkpoints, the soul also has to pass through what Pir Sadardin has compared to 52 mountain passes. In his Granth 'Bawan Gati', the Pir explains about 52 passages which the soul has to navigate through, each fraught with its own set of difficulties. This Chanta is taken to ease this journey. It also reminds us that the only thing that will help the soul in its journey is its good deeds and the mercy of Hazar Imam.
Having understood the significance of 15 Chantas it is important to prepare ourselves to receive the mercy of Hazar Imam by being sincere in our
repentance and to be firm in our resolve not to fall into the same errors again.
Lailat ul qadr ( 15 chantas) and more chantas
17 Chhantas !
Thanks for sharing this informative articles on Chhantas ,specialy on right time and right day of Laitul-Qadra for North American Ismailis. North American Ismailis can also add two more chhantas during chhanata ceremony tonight. This two chaantas are taken from the waez of Rai Abu Ali on the above subject (i.e. '17 Chhantas');
FOR 1-15 CHHANATAS READ ABOVE POST AND MEMORISE IT ALONGWITH TWO ADDITIONAL CHHANTAS NOTED BELOVE AND MAY MOWLA BAPA FORGIVE YOUR ALL SINS AND GRANT/APPROVE YOUR CHHANATA'S DUA KARAVAVI:-
16, 'MAHADAN NO CHHANTO'
17, 'CHHADIDAR NO CHHANTO'
FOR 1-15 CHHANATAS READ ABOVE POST AND MEMORISE IT ALONGWITH TWO ADDITIONAL CHHANTAS NOTED BELOVE AND MAY MOWLA BAPA FORGIVE YOUR ALL SINS AND GRANT/APPROVE YOUR CHHANATA'S DUA KARAVAVI:-
16, 'MAHADAN NO CHHANTO'
17, 'CHHADIDAR NO CHHANTO'
Chanta Mahadan, Madan, Madin
This is a very specific question on Mahadan jo Chanto:
Was there a specific Dua to be recited for the Chanto of Mahadan? This is what it looks like from
Dua Mahadan je chante vijan ji
manuscript, 1865. MS Indic 2534. Houghton Library, Harvard University, Cambridge, Mass.
url: http://pds.lib.harvard.edu/pds/view/137 ... mbnails=no
It loks like a short prayer composed by Pir Hassan Kabirdin?
Can someone help identify, transcribe or translate the text. Part of the manuscripts has been damaged so the whole Dua is not legible.
Was there a specific Dua to be recited for the Chanto of Mahadan? This is what it looks like from
Dua Mahadan je chante vijan ji
manuscript, 1865. MS Indic 2534. Houghton Library, Harvard University, Cambridge, Mass.
url: http://pds.lib.harvard.edu/pds/view/137 ... mbnails=no
It loks like a short prayer composed by Pir Hassan Kabirdin?
Can someone help identify, transcribe or translate the text. Part of the manuscripts has been damaged so the whole Dua is not legible.
Mr Nuseirinuseri wrote:Ya Ali madad.
Is chantas a pan Ismaili practice or from a Khoja traditions?
I almost thought that this post was by Mazhar.
If you can not reply to the question, just accept the fact that your knowledge is defective.
The Imam gives Chanta. Why always try to discredit the Chanta, a ceremony performed by our Imam Himself? Is this not an Insult to the Imam?
Have you never heard of, or read a Farman made by the Imam done during the ceremony of Mahadan Chanta?
Why always bring the word "Khoja" for all ismaili ceremonies that you do not understand?
Did the Prophet all of a sudden became "Khoja" when he sprinkle the water on Bibi Fatima from a bowl in the same ceremony that we are repeating today?
Would it not be better if you keep an open mind and try to understand what Ismailism is all about?
I fail to see any difference in approach and argument between the thinking of the people you oppose and criticize and your own thinking which is an exact mirror.
There is an incident mentioned in the Anecdotes section which I think is appropriate here...
On November 10th, 1991 during the Mahadin Chhanta at Masalla Society Jamat Khana, a newly converted Ismaili of Badin, Sindh was present. His Hindu name had been Ram Chandra, but when he became an Ismaili, he took the name Nur Muhammad. As he had converted to Ismailism only 15 days earlier, he did not know how to perform any of the Ismaili ceremonies. In addition, he only knew Sindhi language. When he came before the Imam for getting Mahadin Chhanta, Imam told him in Sindhi, (You fold your hands like this before Me and say, "Ya Mowla, forgive my sins of all births.) In this way, Imam taught the new Ismaili the procedure for getting Mahadin Chhanta in his own language.
On November 10th, 1991 during the Mahadin Chhanta at Masalla Society Jamat Khana, a newly converted Ismaili of Badin, Sindh was present. His Hindu name had been Ram Chandra, but when he became an Ismaili, he took the name Nur Muhammad. As he had converted to Ismailism only 15 days earlier, he did not know how to perform any of the Ismaili ceremonies. In addition, he only knew Sindhi language. When he came before the Imam for getting Mahadin Chhanta, Imam told him in Sindhi, (You fold your hands like this before Me and say, "Ya Mowla, forgive my sins of all births.) In this way, Imam taught the new Ismaili the procedure for getting Mahadin Chhanta in his own language.