Eh Janam Tumhare Lekhe

Lalihayer ji,

Guru Fateh.

It is amazing indeed. Like this, every moment becomes eternal- wrapped with mukti-.

Secondly come to think of it, why would one want to liberate- detach oneself from Ik Ong Kaar, the connection one has seeked and tried to be connected with for all his/her life?

Tejwant Singh

 
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ਜਉ ਤੁਮ ਗਿਰਿਵਰ ਤਉ ਹਮ ਮੋਰਾ ॥ਜਉ ਤੁਮ ਚੰਦ ਤਉ ਹਮ ਭਏ ਹੈ ਚਕੋਰਾ ॥ਮਾਧਵੇ ਤੁਮ ਨ ਤੋਰਹੁ ਤਉ ਹਮ ਨਹੀ ਤੋਰਹਿ ॥ਤੁਮ ਸਿਉ ਤੋਰਿ ਕਵਨ ਸਿਉ ਜੋਰਹਿ ॥ਜਉ ਤੁਮ ਦੀਵਰਾ ਤਉ ਹਮ ਬਾਤੀ ॥ਜਉ ਤੁਮ ਤੀਰਥ ਤਉ ਹਮ ਜਾਤੀ ॥ਸਾਚੀ ਪ੍ਰੀਤਿ ਹਮ ਤੁਮ ਸਿਉ ਜੋਰੀ ॥ਤੁਮ ਸਿਉ ਜੋਰਿ ਅਵਰ ਸੰਗਿ ਤੋਰੀ ॥ ਜਹ ਜਹ ਜਾਉ ਤਹਾ ਤੇਰੀ ਸੇਵਾ ॥ਤੁਮ ਸੋ ਠਾਕੁਰੁ ਅਉਰੁ ਨ ਦੇਵਾ ॥ਤੁਮਰੇ ਭਜਨ ਕਟਹਿ ਜਮ ਫਾਂਸਾ ॥ਭਗਤਿ ਹੇਤ ਗਾਵੈ ਰਵਿਦਾਸਾ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/gurmat-vichaar-project/24068-eh-janam-tumhare-lekhe.html
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24068

Jaou Tum Girivar Taou Ham Moraa, Jaou Tum Chand Taou Ham Bha-ay Hai Chakoraa. MaaDhvay Tum Na Torahu Taou Ham Nahee Toreh, Tum Si-o Tor Kavan Si-o Joreh. Jaou Tum Deevraa Taou Ham Baatee, Jaou Tum Tirath Taou Ham Jaatee. Saachee Pareet Ham Tum Si-o Joree, Tum Si-o Jor Avar Sang Toree. Jeh Jeh Jaa-ou Tahaa Tayree Sayvaa. Tum So Thaakur Aour Na Dayvaa. Tumray Bhajan Kateh Jam FaaNsaa, Bhagat Hayt Gaavai Ravidaasaa.

If You are the mountain, God, then I am the peacock. If You are the moon, then I am the partridge in love with it. O God, if You will not break with me, then I will not break with You. For, if I were to break with You, with who would I then join? If You are the lamp, then I am the wick. If You are the sacred place of pilgrimage, then I am the pilgrim. I am joined in true love with You, God. I am joined with You, and I have broken with all others. Wherever I go, there I serve You. There is no other Master than You, O Divine God. Meditating, vibrating upon You, the noose of death is cut away. To attain devotional worship, Ravi Das sings to You, God. -----Ravidas, Raag Sorath, AGGS, Page, 658

Virinder

ਜਉ ਤੁਮ ਗਿਰਿਵਰ ਤਉ ਹਮ ਮੋਰਾ ॥ਜਉ ਤੁਮ ਚੰਦ ਤਉ ਹਮ ਭਏ ਹੈ ਚਕੋਰਾ ॥ਮਾਧਵੇ ਤੁਮ ਨ ਤੋਰਹੁ ਤਉ ਹਮ ਨਹੀ ਤੋਰਹਿ ॥ਤੁਮ ਸਿਉ ਤੋਰਿ ਕਵਨ ਸਿਉ ਜੋਰਹਿ ॥ਜਉ ਤੁਮ ਦੀਵਰਾ ਤਉ ਹਮ ਬਾਤੀ ॥ਜਉ ਤੁਮ ਤੀਰਥ ਤਉ ਹਮ ਜਾਤੀ ॥ਸਾਚੀ ਪ੍ਰੀਤਿ ਹਮ ਤੁਮ ਸਿਉ ਜੋਰੀ ॥ਤੁਮ ਸਿਉ ਜੋਰਿ ਅਵਰ ਸੰਗਿ ਤੋਰੀ ॥ ਜਹ ਜਹ ਜਾਉ ਤਹਾ ਤੇਰੀ ਸੇਵਾ ॥ਤੁਮ ਸੋ ਠਾਕੁਰੁ ਅਉਰੁ ਨ ਦੇਵਾ ॥ਤੁਮਰੇ ਭਜਨ ਕਟਹਿ ਜਮ ਫਾਂਸਾ ॥ਭਗਤਿ ਹੇਤ ਗਾਵੈ ਰਵਿਦਾਸਾ ॥
Source:: Sikh Philosophy Network http://www.sikhphilosophy.net/gurmat...are-lekhe.html

Jaou Tum Girivar Taou Ham Moraa, Jaou Tum Chand Taou Ham Bha-ay Hai Chakoraa. MaaDhvay Tum Na Torahu Taou Ham Nahee Toreh, Tum Si-o Tor Kavan Si-o Joreh. Jaou Tum Deevraa Taou Ham Baatee, Jaou Tum Tirath Taou Ham Jaatee. Saachee Pareet Ham Tum Si-o Joree, Tum Si-o Jor Avar Sang Toree. Jeh Jeh Jaa-ou Tahaa Tayree Sayvaa. Tum So Thaakur Aour Na Dayvaa. Tumray Bhajan Kateh Jam FaaNsaa, Bhagat Hayt Gaavai Ravidaasaa.

If You are the mountain, God, then I am the peacock. If You are the moon, then I am the partridge in love with it. O God, if You will not break with me, then I will not break with You. For, if I were to break with You, with who would I then join? If You are the lamp, then I am the wick. If You are the sacred place of pilgrimage, then I am the pilgrim. I am joined in true love with You, God. I am joined with You, and I have broken with all others. Wherever I go, there I serve You. There is no other Master than You, O Divine God. Meditating, vibrating upon You, the noose of death is cut away. To attain devotional worship, Ravi Das sings to You, God. -----Ravidas, Raag Sorath, AGGS, Page, 658

VSGREWAL JI
With due respect, I have to disagree with your translation as it doesn’t align with the whole Shabada. Mind it; I have no attention to put you down, kindly bear it in mind.
As per your translation, Ravi das ji is saying “ oh God if you will not break with me then I will not break with you” is incorrect because it doesn’t add up with the next Vaak, and remember, all stress is on these two Vaakas. Read the next Vaak of Ravi Das Ji and ponder over what he says “ for I were to break with you, with who I would join(I hope you mean have relationship)”. Go to the next vaak” he describes the unbreakable relation/love “ I f you are the lamp I am the wick”, why would he put a condition before the beloved Lord like “if you don’t break, I will not break”? Many interpreters have taken fall here without keeping whole message of Bhagat Ji in mind
Here is my humble translation that will be aligned to the last Vaak of this Shabnad by Bhagat Ravi das ji, here it is

“ Oh God, if you break up with me even then I will not” Why? Answer lies in the next Vaak” tum sir tor, kawan sir joreh” means if I break up with you with who I will have relationship/love,(pause) All stress is here. This idea is fortified in the next Vaak “you are the lamp and I am the wick” Further he says” I have broken with all others and built my love (relation/love) for you.(tum sar jor awar sang tori= I have developed true love for you and have broken(love)with others)
Even in the last Vaak, as you say is again incorrect” to attain devotional worship Ravi Das sings to you God“ it should be “ oh God in your devotion, Ravi Das sings your praise” Bhagatas do not sing to attain devotional worship, in His devotion they sing. Thanks.
Regards
G Singh

Respected G. Singh Ji (PK70)
Gurfateh.

God is the ONE and ONLY.

On a more worldly scale..lets say... IF my MOTHER/Father were to "break" with me or chase me out...I will have no choice but to WAIT for my Mother/Father to take me back. The saying..Putt Kaputt ho sakdeh hain..Mapeh Kumapeh nahin ho sakdeh. A person has only ONE mother/Father..and even if they break with their son/daughter..the progenee has NO CHOICE...in this world there is only ONE Mother one has !!

You have hit the Nail right on its head about Bhagat jis correct Message. Once again it has been shown HOW VITAL it is to "check out" each line..of any shabd so that it doesnt "stick out" like a sore thumb. GURBANI is a delicately woven Fabric..each strand is in PeRFECT HARMONY with all the others...Pick one or two..and deal with them in ISOLATION at your own peril. You will be derailed.

Thnak you for yet another immensely valuable lesson in how to READ and Vichaar GURBANI. I can guess its going to be hugely interesting "debate" on Modnay when we discuss this Shabad. Immensely grateful.

Dear All,

Thanks for your comments and nit picking. The Sabd is a devotional Sabd towards one creator. Literalizing and changing the words matter. It is the essence and reflection on it that matters and not the translation variation;
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24068


The Gurmukhi words ਤਤ/ਤਤਿ/ਤਤੁ/ਤੱਤ are described by Mahan Kosh as;

ਤਤ-Tat- (1) ਤਤ੍ਵ, ਅਸਲੀਅਤ, ਸਾਰ ਵਸਤੂ (2) ਭੂਤ, ਅਨਾਸਰ ਸਾਧਾਰਣ ਮੂਲ ਪਦਾਰਥ (ਕੋਸ਼) (3) ਉਥੇ, ਉਧਰ ਤਤ੍ਰ (4) ਆਤਮ ਤਤ (5) ਤੁਰੰਤ, ਫੌਰਨ, ਤਤਕਾਲ ਦਾ ਸੰਖੇਪ (6) ਤਦ, ਤਦੋ (7) ਨਿਚੋੜ, ਸਾਰ (8) ਬ੍ਰਹਮ, ਹਰੀ

ਤਤਿ-Tati- (1) ਸਾਰ ਨਾਲ, ਤਤ ਨਾਲ, ਅਸਲੀਅਤ ਨਾਲ (2) ਵੀਚਾਰ (3) ਤਤ ਸਰੂਪ ਹਰਿ, ਬ੍ਰਹਮ.

ਤਤੁ-Tatu-(1) ਮੂਲ ਭਾਵ ਪ੍ਰਭੂ, ਹਰਿ, ਪਾਰਬ੍ਰਹਮ (2) ਅਸਲੀਅਤ (3) ਤਤੁ (4) ਸਾਰ, ਨਿਚੋੜ (5) ਅਨਸਰ, ਭੂਤ, ਸਾਧਾਰਨ ਮੂਲ ਪਦਾਰਥ (6) ਮਖਣ (7) ਅਸਲੀ, ਸ਼ੁਧ, ਠੀਕ (8) ਤਤਕਾਲ, ਤੁਰੰਤ, ਝਟਪਟ (9) ਗਿਆਨ (10) ਜੋਤ
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24068

ਤੱਤ- Tut- (1) ਦੇਖੋ, ਤਤੁ। (2) ਵਿ- ਤਤ (ਪੌਣ) ਰੂਪ. ਹਵਾ ਜੇਹਾ ਚਾਲਾਕ. "ਚੜ੍ਯੋ ਤੱਤ ਤਾਜੀ". (ਪਾਰਸਾਵ).

All the above words mean essence, truth, reality, substance, element, there, which cannot be so many things.

ਗੁਰਮੁਖਿ ਬੂਝੈ ਤਤੁ ਬੀਚਾਰਾ ॥

Gurmukẖ būjẖai ṯaṯ bīcẖārā.

Guru willed comes to understand the essence of reality; and reflects on It.-----Guru Nanak, Raag Majh, AGGS, Page, 109-17

ਆਤਮੁ ਚੀਨੈ ਸੁ ਤਤੁ ਬੀਚਾਰੇ ॥

Āṯam cẖīnai so ṯaṯ bīcẖārė.

One, who understands his own conscience, contemplates the essence of reality. -----Guru Nanak, Raag Gauri, AGGS, Page, 224-10


Respectfully Submitted,

Virinder

Sadh Sangat,

Let us take it easy on Dr. Virinder Singh ji and rather appreciate his contributions and dedication towards Sikhi. His write ups in this forum speak for themselves.

First of all let us remind ourselves that we are all Sikhs- learners- students- seekers, hence not perfect.

I am glad lots of Scholars who write here have finally woken up and come to the realisation that how the literal translations in english are misleading and distorting. I have been advocating for years that for the people who are fluent in English and know Punjabi, to express the Shabads in their own words. No one had given a hoot, until very, very recently. But in the same token, the same scholars have used the same literal translations quite often by copying and pasting from the same resources to justify and elaborate their view points in this very forum for a very long time. One can use the SEARCH icon in this forum and find the posts written in the past by them to understand what I am talking about.

So it is unfair and dare I say, not a Sikhi way to accuse Dr. Sahib of using the same techniques that they themsleves have used without admitting that they have been in the same boat.

As I said very recently, let us put the English translation/interpretation in our own words by keeping Prof. Sahib Singh Punjabi translation and interpretation as our benchmark.

Those who do not understand Punjabi and find something fishy in the English versions on the internet are requested and urged to question them and ask the questions in the forum where things can be cleared.

I would suggest that the Admintrators should have a permanent thread always visible on the front page with a catchy title like: Misintrepretions in English clarified.

Following are 2 interpretations of the same Shabads discussed by Dr. Virinder Singh ji and PK70 ji and one can judge for oneself.

So once again, let people stop throwing sling shots at others about the wrong/incorrect interpretations because they have been practicing the same.

Let us make this forum the TRUE LEARNING CENTER of SIKH PHILOSOPHY.

No intentions to hurt anyone's feelings. I apologise if someone may feel that way.

Tejwant Singh

Sri Guru Granth Sahib Ji page 658-659

Sant Singh Khlasa

ਜਉ ਤੁਮ ਗਿਰਿਵਰ ਤਉ ਹਮ ਮੋਰਾ ॥
Ja▫o ṯum girivar ṯa▫o ham morā.
If You are the mountain, Lord, then I am the peacock.

ਜਉ ਤੁਮ ਚੰਦ ਤਉ ਹਮ ਭਏ ਹੈ ਚਕੋਰਾ ॥੧॥
Ja▫o ṯum cẖanḏ ṯa▫o ham bẖa▫e hai cẖakorā. ||1||
If You are the moon, then I am the partridge in love with it. ||1||

ਮਾਧਵੇ ਤੁਮ ਨ ਤੋਰਹੁ ਤਉ ਹਮ ਨਹੀ ਤੋਰਹਿ ॥
Māḏẖve ṯum na ṯorahu ṯa▫o ham nahī ṯorėh.
O Lord, if You will not break with me, then I will not break with You.

ਤੁਮ ਸਿਉ ਤੋਰਿ ਕਵਨ ਸਿਉ ਜੋਰਹਿ ॥੧॥ ਰਹਾਉ ॥
Ŧum si▫o ṯor kavan si▫o jorėh. ||1|| rahā▫o.
For, if I were to break with You, with whom would I then join? ||1||Pause||

ਜਉ ਤੁਮ ਦੀਵਰਾ ਤਉ ਹਮ ਬਾਤੀ ॥
Ja▫o ṯum ḏīvrā ṯa▫o ham bāṯī.
If You are the lamp, then I am the wick.

ਜਉ ਤੁਮ ਤੀਰਥ ਤਉ ਹਮ ਜਾਤੀ ॥੨॥
Ja▫o ṯum ṯirath ṯa▫o ham jāṯī. ||2||
If You are the sacred place of pilgrimage, then I am the pilgrim. ||2||

ਸਾਚੀ ਪ੍ਰੀਤਿ ਹਮ ਤੁਮ ਸਿਉ ਜੋਰੀ ॥
Sācẖī parīṯ ham ṯum si▫o jorī.
I am joined in true love with You, Lord.

ਤੁਮ ਸਿਉ ਜੋਰਿ ਅਵਰ ਸੰਗਿ ਤੋਰੀ ॥੩॥
Ŧum si▫o jor avar sang ṯorī. ||3||
I am joined with You, and I have broken with all others. ||3||

ਜਹ ਜਹ ਜਾਉ ਤਹਾ ਤੇਰੀ ਸੇਵਾ ॥
Jah jah jā▫o ṯahā ṯerī sevā.
Wherever I go, there I serve You.

ਤੁਮ ਸੋ ਠਾਕੁਰੁ ਅਉਰੁ ਨ ਦੇਵਾ ॥੪॥
Ŧum so ṯẖākur a▫or na ḏevā. ||4||
There is no other Lord Master than You, O Divine Lord. ||4||

ਤੁਮਰੇ ਭਜਨ ਕਟਹਿ ਜਮ ਫਾਂਸਾ ॥
Ŧumre bẖajan katėh jam fāʼnsā.
Meditating, vibrating upon You, the noose of death is cut away.

ਭਗਤਿ ਹੇਤ ਗਾਵੈ ਰਵਿਦਾਸਾ ॥੫॥੫॥
Bẖagaṯ heṯ gāvai Raviḏāsā. ||5||5||
To attain devotional worship, Ravi Daas sings to You, Lord. ||5||5||

Bhai Manmohan Singh ji



ਜਉ ਤੁਮ ਗਿਰਿਵਰ ਤਉ ਹਮ ਮੋਰਾ ॥
Ja▫o ṯum girivar ṯa▫o ham morā.
If thou art a mountain, then I am thy peacock, O Lord.

ਜਉ ਤੁਮ ਚੰਦ ਤਉ ਹਮ ਭਏ ਹੈ ਚਕੋਰਾ ॥੧॥
Ja▫o ṯum cẖanḏ ṯa▫o ham bẖa▫e hai cẖakorā. ||1||
If Thou art the moon, then I am thine red-legged partridge.

ਮਾਧਵੇ ਤੁਮ ਨ ਤੋਰਹੁ ਤਉ ਹਮ ਨਹੀ ਤੋਰਹਿ ॥
Māḏẖve ṯum na ṯorahu ṯa▫o ham nahī ṯorėh.
O Lord of wealth, if Thou breakest not with me, then I will not break with Thee.

ਤੁਮ ਸਿਉ ਤੋਰਿ ਕਵਨ ਸਿਉ ਜੋਰਹਿ ॥੧॥ ਰਹਾਉ ॥
Ŧum si▫o ṯor kavan si▫o jorėh. ||1|| rahā▫o.
For, If I break with Thee, with whom else shall I join? Pause.

ਜਉ ਤੁਮ ਦੀਵਰਾ ਤਉ ਹਮ ਬਾਤੀ ॥
Ja▫o ṯum ḏīvrā ṯa▫o ham bāṯī.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24068
If Thou art an earthen lamp, then I am Thy wick.

ਜਉ ਤੁਮ ਤੀਰਥ ਤਉ ਹਮ ਜਾਤੀ ॥੨॥
Ja▫o ṯum ṯirath ṯa▫o ham jāṯī. ||2||
If thou art a place of pilgrimage, then I am Thine pilgrim.

ਸਾਚੀ ਪ੍ਰੀਤਿ ਹਮ ਤੁਮ ਸਿਉ ਜੋਰੀ ॥
Sācẖī parīṯ ham ṯum si▫o jorī.
True love I have joined with Thee, O Lord.

ਤੁਮ ਸਿਉ ਜੋਰਿ ਅਵਰ ਸੰਗਿ ਤੋਰੀ ॥੩॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24068
Ŧum si▫o jor avar sang ṯorī. ||3||
Attaching myself to Thee, I have broken with all others.

ਜਹ ਜਹ ਜਾਉ ਤਹਾ ਤੇਰੀ ਸੇਵਾ ॥
Jah jah jā▫o ṯahā ṯerī sevā.
Wither-so-ever I go, thither I perform Thine service.

ਤੁਮ ਸੋ ਠਾਕੁਰੁ ਅਉਰੁ ਨ ਦੇਵਾ ॥੪॥
Ŧum so ṯẖākur a▫or na ḏevā. ||4||
There is no other Lord, like Thee, O God.

ਤੁਮਰੇ ਭਜਨ ਕਟਹਿ ਜਮ ਫਾਂਸਾ ॥
Ŧumre bẖajan katėh jam fāʼnsā.
By Thy meditation, death's noose is cut away.

ਭਗਤਿ ਹੇਤ ਗਾਵੈ ਰਵਿਦਾਸਾ ॥੫॥੫॥
Bẖagaṯ heṯ gāvai Raviḏāsā. ||5||5||
To obtain Thine devotional service, O Lord, Ravi Dass sings Thy praise.

Tejwant ji

Alll I am writing here is a footnote to the conversation. There are only 5 approved English translations of Sri Guru Granth Sahib -- approved by the SGPC. One is partial -- it is the Professor Sahib Singh translation of Japji. I have 3 of the 5. The differences throughout in translations is dramatic. When we also consider the importance of Professor Sahib Singh as the benchmark, we also need to keep in mind that he wrote mainly in Punjabi. So anything he wrote will also need translation into English -- and once again the translaiton problem raises its ugly head because there can be more than one translation of Professor Sahib Singh as well. For me the bottom line is that one has to be patient and one has to be diligent about critical review of every translation. How do they compare and match, how do they differ and deviate from one another, why does this happen, how do meanings change. The understanding will be a life-long process. Thanks.

Antonia ji

Guru fateh.

I totally agree with you. So that is why rather than accusing others of giving the wrong translations, let us make an effort in checking its origin and discuss it in the forum how to correct things. We are all here to learn and let us start contributing in the way our Gurus would have wanted us to.

We all can find nitty bitty things in every post and start an argument with everyone. But that is not our objective neither should it be.

Openmindedness and giving the benefit of the doubts to others is the key in understanding ourselves through Shabad Vichaar.

Tejwant Singh

SPN Sangat Ji
Dr Sahib Singh ji did wonderful job, S Manmohan Singh is better than Sant Singh Ji Khalsa Ji but he is not perfect either. Neither I am. It doesn’t mean we should close our eyes and follow them, I recommend SPN sangat, whenever you read Gurbani, ponder over the whole shabad, never ever take guaranteed that it has been interpreted perfectly, this the only way to go into depth of Gurbani Message. Now let’s see why I disagree with this interpretation. This interpretation puts a condition “If you break up, I shall” Does this align with the next vaak’ if I break with you with who I shall join” ? NO. Ravi Das Ji shares the fact that “even if oh Lord you break up with me, I will not because if I break up with you, who I shall have relations otherwise” Whoever interprets out of this given fact is incorrect due to its contradictory element..
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24068
In the end, look at word” het” , in Sikh Ardaas, it is said “dharm het sees ditte” means “sacrificed in Dharma”, its means, “Het” means not only “ for” but also” in” It depends where and how it’s used. Saints are already in devotion, why would they seek devotion? Devotion is the only vital gift they are blessed with. The purpose of the Shabad is very simple “There is unbreakable relation between Ravidas ji and his Lord, he declares that even if his Lord breaks up; he won’t because he has no place to go. Then he compares his relations with Lord with other examples. At the end he declares to sing the praises of his Lord in his devotion.
I am just appalled to see hypocrisy of preaching to have open mind at one hand and at other hand strictly sticking to past interpretation and calling it “net picking” if questioned. Funny
Well SPN sangat have all interpretations, let them believe which contains oneness of the Shabada.