The Use of Metaphor In Gurbani and How to Use That When Interpreting Shabads

findingmyway · #1 (**permalink**) 14-Oct-2010, 16:45 PM

Someone recently asked me how do you know that your interpretation is correct when there are so many different ways of thinking? I thought I would demonstrate my way of thinking using a shabad that most people know but that I commonly see misinterpreted - RamDas Sarovar Nate. However, Sikhi is a constant process of learning so I would appreciate feedback to develop my way thought processes in line with Gurmat.

The shabad is from Ang 624.
ਸੋਰਠਿ ਮਹਲਾ ੫ ॥
ਗੁਰਿ ਪੂਰੈ ਕੀਤੀ ਪੂਰੀ ॥
ਪ੍ਰਭੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰੀ ॥
ਖੇਮ ਕੁਸਲ ਭਇਆ ਇਸਨਾਨਾ ॥
ਪਾਰਬ੍ਰਹਮ ਵਿਟਹੁ ਕੁਰਬਾਨਾ ॥੧॥
ਗੁਰ ਕੇ ਚਰਨ ਕਵਲ ਰਿਦ ਧਾਰੇ ॥
ਬਿਘਨੁ ਨ ਲਾਗੈ ਤਿਲ ਕਾ ਕੋਈ ਕਾਰਜ ਸਗਲ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥
ਮਿਲਿ ਸਾਧੂ ਦੁਰਮਤਿ ਖੋਏ ॥
ਪਤਿਤ ਪੁਨੀਤ ਸਭ ਹੋਏ ॥
ਰਾਮਦਾਸਿ ਸਰੋਵਰ ਨਾਤੇ ॥
ਸਭ ਲਾਥੇ ਪਾਪ ਕਮਾਤੇ ॥੨॥
ਗੁਨ ਗੋਬਿੰਦ ਨਿਤ ਗਾਈਐ ॥
ਸਾਧਸੰਗਿ ਮਿਲਿ ਧਿਆਈਐ ॥
ਮਨ ਬਾਂਛਤ ਫਲ ਪਾਏ ॥
ਗੁਰੁ ਪੂਰਾ ਰਿਦੈ ਧਿਆਏ ॥੩॥
ਗੁਰ ਗੋਪਾਲ ਆਨੰਦਾ ॥
ਜਪਿ ਜਪਿ ਜੀਵੈ ਪਰਮਾਨੰਦਾ ॥
ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥
ਪ੍ਰਭ ਅਪਨਾ ਬਿਰਦੁ ਰਖਾਇਆ ॥੪॥੧੦॥੬੦॥

Literal meaning (taken from searchgurbani.com):
The Perfect Guru has made me perfect.
God is totally pervading and permeating everywhere.
With joy and pleasure, I take my purifying bath.
I am a sacrifice to the Supreme Lord God. ||1||
I enshrine the lotus feet of the Guru within my heart.
Not even the tiniest obstacle blocks my way; all my affairs are resolved. ||1||Pause||
Meeting with the Holy Saints, my evil-mindedness was eradicated.
All the sinners are purified.
Bathing in the sacred pool of Guru Ram Das,
all the sins one has committed are washed away. ||2||
So sing forever the Glorious Praises of the Lord of the Universe;
joining the Saadh Sangat, the Company of the Holy, meditate on Him.
The fruits of your mind's desires are obtained
by meditating on the Perfect Guru within your heart. ||3||
The Guru, the Lord of the World, is blissful;
chanting, meditating on the Lord of supreme bliss, He lives.
Servant Nanak meditates on the Naam, the Name of the Lord.
God has confirmed His innate nature. ||4||10||60||

Looking at the literal meaning we can see several things that don’t make sense:
1) What does the 1st line mean? What is the definition of perfect? How does this line further our understanding?
2) The most important message is the rahao line in every shabad. The rahao line here is telling us to enshrine Akal Purakh into our hearts then we will not be afflicted by any problems. The literal translation refers to lotus feet but this contradicts the line above which states God is everywhere and later the shabad says God is innate in his creation-so how can he have lotus feet?
3) How can a purifying bath wash away sins? Eradicating bad points is an internal process and cannot be achieved by cleansing superficially (outside). The Guru Granth Sahib Ji has spoken against rituals in several places including ritual bathing. Here are 3 examples from the 1st half of Jap Ji alone:

ਸੋਚੈਸੋਚਿਨਹੋਵਈਜੇਸੋਚੀਲਖਵਾਰ ॥ (page 1 pauri 1)
Even if I have 100000 ritual baths to keep my body clean, my mind will not be clean.

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥ (page 2 pauri 6)
What is the point of pilgrimages and ritual baths when they do not please Akal Purakh.

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥ ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥ ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥ (page 4 pauri 20)
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/gurmat-vichaar/32638-use-metaphor-gurbani-how-use-when.html
When the hands and feet and body are dirty then water can wash them clean. If clothes are dirty, they can be cleaned with soap. But when the mind is full of sin and bad thoughts, only love of Akal Purakh can clean the mind.

Gurbani is poetry so if we now use metaphor to interpret the same shabad, the meaning changes:

In the 1st pauri Guru Ji is telling us that Waheguru (the perfect/complete) Guru has given me great success in this life-I see God everywhere. Inside my soul is at peace (this is the bath). I am a sacrifice/I am indebted to Waheguru who has joined me with himself.

In the rahao line (the most important line that forms the basis of the shabad), the komal charan or lotus feet are analogy for the beauty of Waheguru’s nature. So the meaning here is that whoever instils Akal Purakh’s beauty/good qualities in himself, will not suffer from any problems in his/her life. Waheguru looks after him/her. This does not mean problems in a wordly sense but refers to our spiritual strength so that like Guru Arjan Dev Ji and the shaheeds we can deal with whatever happens without worry and say “Tera bhanna meetha lage”.

In the 2nd pauri saint refers to Waheguru himself as no person is considered a saint. Guru Ji tells us that when we join with Waheguru (by breaking down our internal barriers) your rudeness goes far away. Even an immoral person becomes a good person when meeting with Waheguru. This shabad was written by Guru Arjan Dev Ji so Darbar sahib was already built. It was a place for people to congregate and further their learning about Sikhi hence a place of sadh sangat. The ramdaas sarovar natey refers to spending your life amongst sadh sangat and doing ishnan in the naam (as in pauri one-this is the bath of the soul, immersing it in following Waheguru) in order to eradicate the wrongs you have committed earlier in your life and turn over a new leaf.

In the 3rd pauri Guru Ji is telling us remain with the Guru’s sadh sangat and always remember Waheguru, to always sing His praises. Whoever, instils Waheguru (the perfect Guru) in his/her whole being obtains the fruit of their wishes.

In the 4th pauri, Guru Ji is telling us that Akal Purakh has a very loving nature. He is greater than all beings, He is the creator of this world and is the embodiment of spiritual peace. Whoever walks on his path, is able to live a spiritual life of peace.

Summary
* This shabad is actually about sangat and finding Waheguru rather than doing ishnaan in Amritsar.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=32638
* It is important to interpret Gurbani as poetry as literal meanings will often give rise to conflicting ideas.
* To understand the correct interpretation, look at the message in the context of all the teachings of the Guru Granth Sahib Ji as 2 shabads will NEVER contradict.

Jasleen Kaur

Gyani Jarnail Singh · #2 (**permalink**) 14-Oct-2010, 19:08 PM

Congartulations Jasleen kaur Ji for grasping the essence of Gurbani.
Gross injustice has been done to Gurbani via literal translations just skimming the surface. ...akin to putting the almond shell into ones mouth..and then concluidng that almond is a useless food... without realising that the real food quality almond is inside.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=32638

1. The GURBANI is about PRINCIPLES..philsophy..GURMATT and NEVER about the individual Guru persons. Without even reading the Gurbani of GURU ARJUN JI hwere Guru Ji asserts that ...." due to my constantly japping Ram Ram..people have begun to name me ....call me....RAM-DASS....." Its clear that here GURU ARJUN JI is "RAM DASS"...but he is NOT the Fourth GURU..His father..Guru Ram Dass Ji !!! This is just ONE TINY EXAMPLE to demonstarte that IF we want to UNDERSTAND GURBANI..we must LOOK WITHIN GURBANI for the answers..not outside the Sri Guru Granth Sahib Ji. I assure you that ALL the ANSWERS are right there in Sri Guru Granth Sahib Ji....you just have to be honest enough to look.

2. GURU NANAK JI is our FOUNDER..the FOUNTAIN HEAD..the AAD GURU...He WROTE the Very First GURBANI...laid the first BRICKS of GURMAT MANSION....all the Successor Gurus then...Further expounded..explained.......each SHABAD of GURU NANAK JI..in more detail..etc..BUT NEVER "strayed" from the Path of GURU NANAK JI even a mm or nano-mm..they even signed off with the ORIGINAL NANAK CHHAAP..and Guru Arjun Ji referrd to themsleves via NUMBERS simply for IDentity sake..Mahalla Pehla, Dooja etc. simply becasue WHILE the SPIRITUAL JYOT is NANAK..the physical human bodies are different..so when Mahalla Teeja gives us the Shahkaar ANAND SAHIB...its the Same NANAK that gave us the Shahkaar JAPJI SAHIB..albeit in a different human body. Thus it would be entirely LOGICAL that if we want to understand the Anand sahib..we will need to delve into the Japji Sahib..and vice versa..through out the Sri Guru Granth Sahib Ji...everything is WITHIN the same GURU GRANTH because the Granth is NANAK...and to understand NANAK you must ask NANAK.

The TEEKAS..the expositions kathas kirtans etc are all SUBJECTIVE "interpretations" of the writers...Prof Sahib Singhs Guru Granth darpan is HIS WAY of interpreting Gurbani..so is Harbans singh doabia's teeka..Bhai veer singhs teeka (incomplete) the Faridkotee teeka, Bhai manmohan singhs teeka..etc etc...all of these are GOOD as far as they go..BUT TO really KNOW GURU NANAK..you must make YOUR OWN INDIVIDUAL JOURNEY...take the FIRST STEPS towards the GURU..and He will meet you with a THOUSAND STEPS...
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=32638

I am so glad to notice Jasleen Kaur Ji taking her first steps....and Guru ji is standing there with His arms wide OPEN....How do I know..becasue i have been there..for the past 55 years....cheerleader

sunmukh · #3 (**permalink**) 15-Oct-2010, 01:22 AM

Ek OnKaar Sat Naam

Thank you Jasleen Kaur ji for sharing your understanding.
As we share we learn.

Sat Sri Akal

sunmukh · #4 (**permalink**) 15-Oct-2010, 01:35 AM

Ek OnKaar Sat Naam

Quote:

Originally Posted by Gyani Jarnail Singh

....... IF we want to UNDERSTAND GURBANI..we must LOOK WITHIN GURBANI for the answers..not outside the Sri Guru Granth Sahib. I assure you that ALL the ANSWERS are right there in Sri Guru Granth Sahib....you just have to be honest enough to look.

.......
The TEEKAS..the expositions kathas kirtans etc are all SUBJECTIVE "interpretations" of the writers...Prof Sahib Singhs Guru Granth darpan is HIS WAY of interpreting Gurbani..so is Harbans singh doabia's teeka..Bhai veer singhs teeka (incomplete) the Faridkotee teeka, Bhai manmohan singhs teeka..etc etc...all of these are GOOD as far as they go..BUT TO really KNOW GURU NANAK..you must make YOUR OWN INDIVIDUAL JOURNEY...take the FIRST STEPS towards the GURU..and He will meet you with a THOUSAND STEPS...

Gyani ji, This is so true. The same Gurbani can mean something quite different to different people. Contemplation on Gurbani by an individual provides the exact understanding that is intended for that particular individual.

Sat Sri Akal

Scarlet Pimpernel · #5 (**permalink**) 27-Oct-2011, 17:06 PM

Quote:

Originally Posted by Findingmyway

In the rahao line (the most important line that forms the basis of the shabad),

Findingmyway ji
Very Nice article explaining metaphor, but I cannot agree that the pause is the most important line, as this infers that the other lines are less important.Every single word is equally important, as they all form the whole.
I cannot agree that it solely forms the basis of the Shabad.It is a pause! The Guru never told us to read more into it ,it's just part of the meter.For example everyone puts emphasis on the last line of the following verse and not the pause.Logically the last word would be the last word!
ਆਸਾ ਮਹਲਾ ੫ ॥
आसा महला ५ ॥
Āsā mėhlā 5.
Aasaa, Fifth Mehl:

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥
भई परापति मानुख देहुरीआ ॥
Bẖa▫ī parāpaṯ mānukẖ ḏehurī▫ā.
This human body has been given to you.

ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥
गोबिंद मिलण की इह तेरी बरीआ ॥
Gobinḏ milaṇ kī ih ṯerī barī▫ā.
This is your chance to meet the Lord of the Universe.

ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥
अवरि काज तेरै कितै न काम ॥
Avar kāj ṯerai kiṯai na kām.
Nothing else will work.

ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥
मिलु साधसंगति भजु केवल नाम ॥१॥
Mil sāḏẖsangaṯ bẖaj keval nām. ||1||
Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||

ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥
सरंजामि लागु भवजल तरन कै ॥
Saraŉjām lāg bẖavjal ṯaran kai.
Make every effort to cross over this terrifying world-ocean.

ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥
जनमु ब्रिथा जात रंगि माइआ कै ॥१॥ रहाउ ॥
Janam baritha jāṯ rang mā▫i▫ā kai. ||1|| rahā▫o.
You are squandering this life uselessly in the love of Maya. ||1||Pause||

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਨ ਕਮਾਇਆ ॥
जपु तपु संजमु धरमु न कमाइआ ॥
Jap ṯap sanjam ḏẖaram na kamā▫i▫ā.
I have not practiced meditation, self-discipline, self-restraint or righteous living.

ਸੇਵਾ ਸਾਧ ਨ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ ॥
सेवा साध न जानिआ हरि राइआ ॥
Sevā sāḏẖ na jāni▫ā har rā▫i▫ā.
I have not served the Holy; I have not acknowledged the Lord, my King.

ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ ॥
कहु नानक हम नीच करमा ॥
Kaho Nānak ham nīcẖ karammā.
Says Guru Nanak, my actions are contemptible!

ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ ॥੨॥੪॥
सरणि परे की राखहु सरमा ॥२॥४॥
Saraṇ pare kī rākẖo sarmā. ||2||4||
O Lord, I seek Your Sanctuary; please, preserve my honor! ||2||4||

A scholar might give more importance to one line, a learner/Sikh should not , but then our Guru never told us to follow scholars either !

Even with the tank metaphor one could argue it could mean both, although like you said this might contradict other verses but still many people take it literally as is plain to see.

Astroboy · #6 (**permalink**) 27-Oct-2011, 22:06 PM

Quote:

BUT TO really KNOW Guru Nanak..you must make YOUR OWN INDIVIDUAL JOURNEY...take the FIRST STEPS towards the GURU..and He will meet you with a THOUSAND STEPS...

The Guru does whatever He does in a Sehaj Subhaey manner - never in a willed or forced way. As long as we let our own self-willed mind guide our life, the Guru actually takes the back step and let's us have the free-will to test our way first. (The results are obvious). But the moment we genuinely refer our concerns to Him, He practically takes over the reigns of our life and resolve our affairs in ways we could never begin to conceive. If He deems fit, He transforms our destiny, again, in a sehaj subhaey manner.

Ambarsaria · #7 (**permalink**) 28-Oct-2011, 00:57 AM

comments on findingmyway ji's post starting this thread(http://www.sikhphilosophy.net/gurmat...tml#post135034)

Quote:

The shabad is from Ang 624.

http://www.srigranth.org/servlet/gur...d=27139#l27139

Literal meaning (taken from searchgurbani.com):
I prefer srigranth.org with Bhai Manmohan Singh’s Punjabi discourse along with Prof. Sahib Singh’s Teeka as options. Taking a literal translation versus studying proves nothing. I do not believe there is debate in any student’s mind that the literals create meanings in any writing. It is always contextual in prose and poetry.

The Perfect Guru has made me perfect.
God is totally pervading and permeating everywhere.
With joy and pleasure, I take my purifying bath.
I am a sacrifice to the Supreme Lord God. ||1||
I enshrine the lotus feet of the Guru within my heart.
Not even the tiniest obstacle blocks my way; all my affairs are resolved. ||1||Pause||
Meeting with the Holy Saints, my evil-mindedness was eradicated.
All the sinners are purified.
Bathing in the sacred pool of Guru Ram Das,
all the sins one has committed are washed away. ||2||
So sing forever the Glorious Praises of the Lord of the Universe;
joining the Saadh Sangat, the Company of the Holy, meditate on Him.
The fruits of your mind's desires are obtained
by meditating on the Perfect Guru within your heart. ||3||
The Guru, the Lord of the World, is blissful;
chanting, meditating on the Lord of supreme bliss, He lives.
Servant Guru Nanak meditates on the Naam, the Name of the Lord.
God has confirmed His innate nature. ||4||10||60||

Looking at the literal meaning we can see several things that don’t make sense:
1) What does the 1st line mean? What is the definition of perfect? How does this line further our understanding?
If one tries to understand versus create a pseudo thesis to prove something else, then understanding develops. This line is not superfluous or less important including literals.

If one does not even believe in the mool mantar which describes the perfection and infiniteness of the creator, one cannot study Gurbani and can be a devil’s advocate ad nauseum.

2) The most important message is the rahao line in every shabad.
Rahao is not a line. Rahao is part of “Shabad structure”. It divides a shabad or complete proposition to the point of rahao and what follows.

The rahao line here (rahao is not a line) is telling us to enshrine Akal Purakh into our hearts then we will not be afflicted by any problems.
If as stated in point 1, the definition of perfect does not make sense, try to define “enshrine Akal Purakh” for us. Sri Guru Granth Sahib Ji says you cannot even completely define “Akal Purakh - creator”.

The literal translation refers to lotus feet but this contradicts the line above which states God is everywhere and later the shabad says God is innate in his creation-so how can he have lotus feet?
Taking a bad translation versus studying proves nothing.

3) How can a purifying bath wash away sins? Eradicating bad points is an internal process and cannot be achieved by cleansing superficially (outside). The Guru Granth Sahib Ji has spoken against rituals in several places including ritual bathing. Here are 3 examples from the 1st half of Jap Ji alone:
What is the point! There is no point creating a mis-conception yourself due to lack of understanding or dependency on bad translation to prove any points. Prove through study.

ਸੋਚੈਸੋਚਿਨਹੋਵਈਜੇਸੋਚੀਲਖਵਾਰ ॥ (page 1 pauri 1)
Even if I have 100000 ritual baths to keep my body clean, my mind will not be clean.

If one doesn’t understand (page 1 pauri 1), there is not much left to say about the rest. Now you yourself are depending on partial literals and accepting them as you like it. Here is help from Prof. Sahib Singh ji,

ਸੋਚੈਸੋਿਚਨਹੋਵਈਜੇਸੋਚੀਲਖਵਾਰ॥ਚੁਪੈਚੁਪਨਹੋਵਈਜੇਲਾਇਰਹਾਿਲਵਤਾਰ॥
pdArQ:- socY-suic r`Kx nwl, piv`qrqw kwiem r`Kx nwl [ soic-suic, piv`qrqw, su`c [n hoveI-nhIN ho skdI [ socI-mYN su`c r`KW [ cupY-cu`p kr rihx nwl [ cup-SWqI, mn dI cu`p, mn dw itkwau [ lwie rhw-mYN lweI r`KW [ ilv qwr-ilv dI qwr, ilv dI for, iekqwr smwDI [

ArQ:- jy mYN l`K vwrI (BI) (ieSnwn Awidk nwl srIr dI) su`c r`KW, (qW BI ies qrHW) su`c r`Kx nwl (mn dI) su`c nhIN rih skdI [ jy mYN (srIr dI) iek-qwr smwDI lweI r`KW;(qW BI ies qrHW) cu`p kr rihx nwl mn dI SWqI nhIN ho skdI [
(http://www.srigranth.org/servlet/gur...=1&t=1&p=1&k=1)

Bottomline:

Rahao (pause) is a construct in the structure of “Shabads”, it is not a line.
There is no question about literal translation of words and sentences as a starting point to understand Sri Guru Granth Sahib Ji. Good understanding of the literals is essential as only then contextual could be understood.
It is also important to note that Gurbani does use metaphors but there are vast references to actual practices that cannot be just treated as metaphors. A danger inherent in generalizations.

Note: Literals are an essential starting point and not an end point.

Sat Sri Akal and I stand corrected.

Scarlet Pimpernel · #8 (**permalink**) 28-Oct-2011, 01:28 AM

Quote:

Rahao (pause) is a construct in the structure of “Shabads”, it is not a line.

Veer ji, Sorry if I referred to it as a line,The crux of it is that Findingmyway ji posits one view.(assumes as fact) that the pause is most important. We share another view and posit that the whole is most important.

Ambarsaria · #9 (**permalink**) 28-Oct-2011, 01:39 AM

Quote:

Originally Posted by Scarlet Pimpernel

Veer ji, Sorry if I referred to it as a line,
I don't see much at odds with your post. Actually I cannot see where you call "rahao" a line as then you sorriness will be valid mundahug

Sat Sri Akal.