15-May-2012, 00:09 AM
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| Re: The World of Words by I J Singh
Quote:
Originally Posted by mandemeet  Respected Parkash Singh ji, Thank for your response. Ikkankar word I used to identify our Guru’s given expression of Wahiguru (you may right it Wahiguroo) on 276, I agree fully with you that it is there as Ekankar not ikkankar in Sri Guru Granth Sahib; ਸਦਾਸਦਾਇਕੁਏਕੰਕਾਰ॥ Saḏā saḏā ik ekankār 276 Now look how the Guru defines Ekkankaar as Ikk ਕਈਕੋਟਿਖਾਣੀਅਰੁਖੰਡ॥
ਕਈਕੋਟਿਅਕਾਸਬ੍ਰਹਮੰਡ॥
ਕਈਕੋਟਿਹੋਏਅਵਤਾਰ॥
ਕਈਜੁਗਤਿਕੀਨੋਬਿਸਥਾਰ॥
ਕਈਬਾਰਪਸਰਿਓਪਾਸਾਰ॥
ਸਦਾਸਦਾਇਕੁਏਕੰਕਾਰ॥
ਕਈਕੋਟਿਕੀਨੇਬਹੁਭਾਤਿ॥
ਪ੍ਰਭਤੇਹੋਏਪ੍ਰਭਮਾਹਿਸਮਾਤਿ॥
ਤਾਕਾਅੰਤੁਨਜਾਨੈਕੋਇ॥
ਆਪੇਆਪਿਨਾਨਕਪ੍ਰਭੁਸੋਇ॥੭॥ Ka▫ī kot kẖāṇī ar kẖand. Ka▫ī kot akās barahmand. Ka▫ī kot ho▫e avṯār. Ka▫ī jugaṯ kīno bisthār. Ka▫ī bār pasri▫o pāsār. Saḏā saḏā ik ekankār. Ka▫ī kot kīne baho bẖāṯ. Parabẖ ṯe ho▫e parabẖ māhi samāṯ. Ŧā kā anṯ na jānai ko▫e. Āpe āp Nānak parabẖ so▫e. ||7|| There are many millions of creations and regions; there are many millions the skies and the solar systems. There have been many millions of avtaras. Almighty has expended His creation in many ways .Many times Prabh expended His expansion but Prabh ever remains the one. Many millions are created in various forms; they emanate from Prabh (“Ekkankaar” who is IKK) and into Him they merge. Nobody can describe Prabh’s limit; Nanak says that Prabh is all Himself ਖਾਣੀ = ਸਾਰੇਜਗਤ-ਜੀਵਾਂਦੀਉਤਪੱਤੀਦੇਚਾਰਵਸੀਲੇ (ਖਾਣਾਂ) ਮੰਨੇਗਏਹਨ, "ਅੰਡਜ", ਅੰਡੇਤੋਂਪੈਦਾਹੋਣਜੀਵ; "ਜੇਰਜ", ਜਿਓਰਤੋਂਪੈਦਾਹੋਣਵਾਲੇ; "ਸੇਤਜ" ਮੁੜ੍ਹਕੇਤੋਂਅਤੇ "ਉਤਭੁਜ", ਪਾਣੀਦੀਰਾਹੀਂਧਰਤੀਵਿਚੋਂਪੈਦਾਹੋਣਵਾਲੇ।ਅਰੁ = ਅਤੇ।ਖੰਡ = ਸਾਰੀਧਰਤੀਦੇਨੌਹਿੱਸੇਜਾਂਨੌਖੰਡਮੰਨੇਗਏਹਨ।ਕਈਜੁਗਤਿ =ਕਈਜੁਗਤੀਆਂਨਾਲ।ਪਸਰਿਓ = ਖਿਲਾਰਿਆਹੈ।ਪਾਸਾਰ = {Skt. प्रसारः} ਖਿਲਾਰਾ।ਭਾਤਿ = ਕਿਸਮ।ਸਮਾਤਿ = ਲੀਨਹੋਜਾਂਦੇਹਨ।ਅਵਤਾਰ = ਪੈਦਾਕੀਤੇਹੋਏਜੀਵ।੭।
(ਧਰਤੀਦੇਨੌ) ਖੰਡਾਂ (ਚਹੁੰਆਂ) ਖਾਣੀਆਂਦੀਰਾਹੀਂਕਰੋੜਾਂਹੀਜੀਵਉਤਪੰਨਹੋਏਹਨ, ਸਾਰੇਆਕਾਸ਼ਾਂਬ੍ਰਹਮੰਡਾਂਵਿਚਕਰੋੜਾਂਹੀਜੀਵਹਨ; ਕਰੋੜਾਂਹੀਪ੍ਰਾਣੀਪੈਦਾਹੋਰਹੇਹਨ; ਕਈਤਰੀਕਿਆਂਨਾਲਪ੍ਰਭੂਨੇਜਗਤਦੀਰਚਨਾਕੀਤੀਹੈ; (ਪ੍ਰਭੂਨੇ) ਕਈਵਾਰੀਜਗਤ-ਰਚਨਾਕੀਤੀਹੈ, (ਮੁੜਇਸਨੂੰਸਮੇਟਕੇ) ਸਦਾ-ਇਕਆਪਹੀਹੋਜਾਂਦਾਹੈ; ਪ੍ਰਭੂਨੇਕਈਕਿਸਮਾਂਦੇਕਰੋੜਾਂਹੀਜੀਵਪੈਦਾਕੀਤੇਹੋਏਹਨ, ਜੋਪ੍ਰਭੂਤੋਂਪੈਦਾਹੋਕੇਫਿਰਪ੍ਰਭੂਵਿਚਲੀਨਹੋਜਾਂਦੇਹਨ।ਉਸਪ੍ਰਭੂਦਾਅੰਤਕੋਈਬੰਦਾਨਹੀਂਜਾਣਦਾ; (ਕਿਉਂਕਿ) ਹੇਨਾਨਕ! ਉਹਪ੍ਰਭੂ (ਆਪਣੇਵਰਗਾ) ਆਪਹੀਆਪਹੈ।੭। Above verses strongly connect the dots you are trying to put, but slightly differently; Gur Jyoti works through human beings and Prabh jyoti is pervading, but the origin is “Ikk”, what? Ekankaar/Prabh. Kindly also note it down, there is no ounkud after R of Ekankaar; I mean, it is not Ekankaar (u) but Ekkanakar. Using Ikk with Ekankaar without ounkud, the Guru has expressed the oneness of Prabh/ Wahiguru, What you are saying is also explained by the Guru ( also can be called Gur Jyoti) to make us understand how Akalpurakh exists, but it is a little different than what you say. That is another reason, you don’t see “Prabh Jyoti and Gur Jyoti in Sri Guru Granth Sahib many times.There is not many entities; the waves of the source cannot divide the source; you should not question oneness of “ Ekankaar” whom the Guru addressed as “Ikk”, it is made clear once for all that Prabh is one who has creating power, destroying power, cherishing power, pervading power and guiding power; I am taking what is defined in above verses; I feel you forget that water and its rising wave are or cannot be not different; to guide us, it is His wave “Gurjyoti,” and Prabh jyoti contains Gurjyoti as well, because the source is the same; you should bear this in your mind; let us see how Ekankaar ( Ikk) exists; see on 275 ਪਸਰਿਓਆਪਿਹੋਇਅਨਤਤਰੰਗ॥
Pasri▫o āp ho▫e anaṯ ṯarang Ekankaar is expended in endless waves Whenever you define these words, you must keep in mind that it only “Ekankaar” who is IKK not two or three; that is why Guru Nanak dismisses three enteritis of Hinduism in Japji on 7. Let me give another example to understand its subtlety. There is soil, from soil, pots are made and there is the soil that creates lives by providing necessary needs for the seeds; still, it remains the “soil” None is there but Ekkankaar. There is no duality. If Gur Jyoti is referred, it is Akalpurakh, when Prabh Jyoti is referred, it is Akalpurakh. Our Gurus and Bhagatas have led us to Ekkankar who is Ikk (one) Kindly read on 36 for example ਹਰਿਇਕੋਦਾਤਾਵਰਤਦਾਦੂਜਾਅਵਰੁਨਕੋਇ॥
Har iko ḏāṯā varaṯḏā ḏūjā avar na ko▫e. Har, the Giver, is pervading; there is none other but Har. If you look at an Ashtpadee of Guru Amar Das on 832 start with
“ਜਗੁਕਊਆਮੁਖਿਚੁੰਚਗਿਆਨੁ॥“.
Jag ka▫ū▫ā mukẖ cẖuncẖ gi▫ān. Grammar exceptions about Naam (u), are made in a big way.There are indeed pairs but there is more than pairs, look at 180 ਨਿਮਖ ਨਿਮਖ ਹਰਿ ਹਰਿ ਹਰਿ ਧਿਆਉ ॥ Nimakẖ nimakẖ har har har ḏẖi▫ā▫o. I suggest you to look it carefully every word at Ashtpadee on 832; next time I will try to interpret it if you feel so. I agree with you that what you have been saying carries weight but that alone doesn’t define totality of our Guru teachings. With Regards mandemeet | From Sri Guru Granth Sahib Ji we can learn that Gurbanee is being refered as SABAD TARANG that is the waves of Divine words.
If you can understand above that you can clearly understand the use of pair words <Hari.HARi> as long chain to indicate the Wave Nature of the Divine word. as NAAMu-NAAM
HaRi HARi HARi means HARi as <HARi.HARi> here the first word is addressed for Prabhu and the pair of the word HARi as NAAMu of Prabhu.
Prakash.S.Bagga  |