Understanding Shabad Guru

AGGS is the Guru of Sikhs in the present and time to come. Since this holy book is a compilation of Sabds of Sikh Gurus, Bhagats, Bards, and Bhatts, it is in order to refer it as “Sabd Guru”. In the pre-scientific days knowledge was sought principally in the sayings of saints/philosophers. At present science and reason can trump in most cases, the unrealistic meanings/translations as well as meaningless arguments based on inherited and preconceived wrong understandings etched in to the gray matter of brain in certain individuals about the hymns of Sabd Guru. Such ingrained wrong impressions from oral traditions are very difficult to erase except by an honest attempt of the individual through their discerning intellect (ਬਿਬੇਕ ਬੁੱਧੀ) to understand the message in the hymns of Sabd Guru and DG;

ਕੇਤੇ ਕਹਹਿ ਵਖਾਣ ਕਹਿ ਕਹਿ ਜਾਵਣਾ ॥ ਵੇਦ ਕਹਹਿ ਵਖਿਆਣ ਅੰਤੁ ਨ ਪਾਵਣਾ ॥ ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥ ਖਟੁ ਦਰਸਨ ਕੈ ਭੇਖਿ ਕਿਸੈ ਸਚਿ ਸਮਾਵਣਾ ॥

Keṯe kahėh vakẖāṇ kahi kahi jāvṇā. veḏ kahėh vakẖi▫āṇ anṯ na pāvṇā. Paṛi▫ai nāhī bẖeḏ bujẖi▫ai pāvṇā. Kẖat ḏarsan kai bẖekẖ kisai sacẖ samāvṇā.

Some speak and expound, and while speaking and lecturing, they pass away. The Vedas speak and expound on God, but they do not know Its limits. Not by studying, but through understanding, is the It's Mystery revealed. There are six pathways in the Shaastras, but how rare are those who merge in the True God through them.
-----Guru Nanak, Raag Majh, AGGS, Page, 148

ਜਾ ਕੈ ਜੀਅ ਜੈਸੀ ਬੁਧਿ ਹੋਈ ॥ਕਹਿ ਕਬੀਰ ਜਾਨੈਗਾ ਸੋਈ ॥

Jā kai jī¬a jaisī buḏẖ ho¬ī, Kahi Kabīr jānaigā so¬ī.

According to the wisdom within the mind, says Kabir, so does one come to understand? -----Kabir, Gauri Poorbi, AGGS, Page, 343-3

ਆਪੁ ਆਪੁਨੀ ਬੁਧਿ ਹੈ ਜੇਤੀ ॥ ਬਰਨਤ ਭਿੰਨ ਭਿੰਨ ਤੁਹਿ ਤੇਤੀ ॥

Aap Aapni Budh Hai Jayti. Barnat Bhin Bhin Toh Tayti.

According to one’s own intellect, one describes Thee differently.-----Guru Gobind Singh, Chaupi, DG, Page, 1387-393

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Spiritual wisdom is not granted or conferred upon but evolved by active effort in thought, spirit and deed of the individual through working on the teachings in Sabd Guru.

ਮਨ ਬਚ ਕ੍ਰਮ ਜਿਹ ਆਪਿ ਜਨਾਈ ॥ ਨਾਨਕ ਤਿਹ ਮਤਿ ਪ੍ਰਗਟੀ ਆਈ ॥

Man bacẖ karam jih āp janā­ī. Nānak ṯih maṯ pargatī ā­ī.

Those whom the Akal Purkh It self instructs in thought, word and deed - O Nanak, their intellect are enlightened. -----Guru Arjan, Raag Gauri, AGGS, Page, 259-8

ਮਨ ਬਚ ਕ੍ਰਮ ਹਰਿ ਗੁਨ ਨਹੀ ਗਾਏ ਯਹ ਜੀਅ ਸੋਚ ਧਰਉ ॥ ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥

Man bacẖ karam har gun nahī gā­ė yeh jī­a socẖ ḏẖara­o. Gurmaṯ sun kacẖẖ gi­ān na upji­o pas ji­o uḏar bẖara­o.

In thought, word and deed, I have not sung the God's Praises; this thought worries my mind. I listened to the Guru's Teachings, but spiritual wisdom did not well up within me; like a beast, I fill my belly. ------Guru Tegh Bahadur, Raag Dhanasari, AGGS, Page, 685-8

It is the reflection (ਵੀਚਾਰ) on the teachings, which is required for gaining spiritual wisdom otherwise there, is no magic or miracle per se in the words written in AGGS. Mechanical reading of the hymns of Sabd Guru with out understanding has no beneficial purpose except an egotistical ritual of self satisfaction. Repeated recitation of the word Satnam (ਸਤਿਨਾਮ) etc has no spiritual or magic value until this word or Truth has been lived in, and this has never made God respond any better, nor made heaven or earth or hell or anything else and supernaturally bend to anyone's bidding. These deceitful situations are not a check that you can draw on the bank of God, whenever you are hard put to meet your needs. It is the sincerity, absolute honesty, and truthful living, which are of prime importance to progress in spirituality. The moment you believe that these ritualistic practices have any powers or merit of their own, you believe in magic, you are being idolatrous, and you are breaking the teachings of your faith. All the false values in life due to closed minds are really the cause of stress in life causing diseases in the organism leading to loose their hold on the mind, which otherwise can become free to dwell in bliss, health and peace as expressed by Guru Nanak in Raag Sarang;

ਮਨਹੁ ਜਿ ਅੰਧੇ ਕੂਪ ਕਹਿਆ ਬਿਰਦੁ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ॥ ਮਨਿ ਅੰਧੈ ਊਂਧੈ ਕਵਲਿ ਦਿਸਨ੍ਹ੍ਹਿ ਖਰੇ ਕਰੂਪ ॥ ਇਕਿ ਕਹਿ ਜਾਣਹਿ ਕਹਿਆ ਬੁਝਹਿ ਤੇ ਨਰ ਸੁਘੜ ਸਰੂਪ ॥ ਇਕਨਾ ਨਾਦ ਨ ਬੇਦ ਨ ਗੀਅ ਰਸੁ ਰਸ ਕਸ ਨ ਜਾਣੰਤਿ ॥ ਇਕਨਾ ਸੁਧਿ ਨ ਬੁਧਿ ਨ ਅਕਲਿ ਸਰ ਅਖਰ ਕਾ ਭੇਉ ਨ ਲਹੰਤਿ ॥ ਨਾਨਕ ਸੇ ਨਰ ਅਸਲਿ ਖਰ ਜਿ ਬਿਨੁ ਗੁਣ ਗਰਬੁ ਕਰੰਤਿ ॥

Manhu je anḏẖė kūp kahi­ā biraḏ na jāṇanĥī. Man anḏẖai ūʼnḏẖai kaval ḏisniĥ kẖarė karūp. Ik kahi jāṇeh kahi­ā bujẖeh ṯė nar sugẖaṛ sarūp. Iknā nāḏ na bėḏ na gī­a ras ras kas na jāṇanṯ. Iknā suḏẖ na buḏẖ na akal sar akẖar kā bẖė­o na lāhanṯ. Nānak sė nar asal kẖar je bin guṇ garab karanṯ.

Those mortals whose minds are like deep dark pits do not understand the purpose of life, even when it is explained to them. Their minds are blind, and their heart-lotuses are upside-down; they look totally ugly. Some know how to speak, and understand what they are told. They are wise and beautiful. Some do not understand about the Sound-current of the Naad or the Vedas, music, virtue or vice. Some are not blessed with understanding, intelligence, or sublime intellect; they do not grasp the mystery of God's Word. O, Nanak, they are donkeys; they are very proud of themselves, but they have no virtues at all. -----Guru Nanak, Raag Sarang, AGGS, Page, 1246

Gurus Nanak, Amardas, Arjan and Kabir further stresses on the understanding of the message incorporated in their hymns;

ਪੰਡਿਤ ਵਾਚਹਿ ਪੋਥੀਆ ਨਾ ਬੂਝਹਿ ਵੀਚਾਰੁ ॥ ਅਨ ਕਉ ਮਤੀ ਦੇ ਚਲਹਿ ਮਾਇਆ ਕਾ ਵਾਪਾਰੁ ॥ ਕਥਨੀ ਝੂਠੀ ਜਗੁ ਭਵੈ ਰਹਣੀ ਸਬਦੁ ਸੁ ਸਾਰੁ ॥

Pandiṯ vācẖeh pothī­ā nā būjẖeh vīcẖār . An ka▫o maṯī ḏe cẖalėh mā▫i▫ā kā vāpār. Kathnī jẖūṯẖī jag bẖavai rahṇī sabaḏ so sār.

The Pundits’, the religious scholars, read their books, but they do not understand the real meaning. They give instructions to others, and then walk away, but they deal in Maya themselves. Speaking falsehood, they wander around the world, while those who remain true to the Shabad are excellent and exalted. -----Guru Nanak, Siri Raag, AGGS, Page, 56-8

ਰੋਗੀ ਖਟ ਦਰਸਨ ਭੇਖਧਾਰੀ ਨਾਨਾ ਹਠੀ ਅਨੇਕਾ ॥ ਬੇਦ ਕਤੇਬ ਕਰਹਿ ਕਹ ਬਪੁਰੇ ਨਹ ਬੂਝਹਿ ਇਕ ਏਕਾ ॥

Rogī kẖat ḏarsan bẖekẖ▫ḏẖārī nānā haṯẖī anekā. Bėḏ kaṯėb karahi kah bapurė nah būjẖeh ik ėkā.

The six Shaastras are diseased, as are the many who follow the different religious orders. What can the poor Vedas and other scriptures do, when people do not understand One Akal Purkh? -----Guru Nanak, Raag Bhairo, AGGS, Page, 1153-15

ਫੜੁ ਕਰਿ ਲੋਕਾਂ ਨੋ ਦਿਖਲਾਵਹਿ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਸੂਝੈ॥ਨਾਨਕ ਅੰਧੇ ਸਿਉ ਕਿਆ ਕਹੀਐ ਕਹੈ ਨ ਕਹਿਆ ਬੂਝੈ॥

Faṛ kar lokāʼn no ḏikẖlāvahi gi­ān ḏẖi­ān nahī sūjẖai. Nānak anḏẖe si▫o ki▫ā kahī▫ai kahai na kahi▫ā būjẖai.

They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom. O Nanak, what can be said to the blind people? They cannot answer, or even understand what is said.-----Guru Nanak, Raag Malar, AGGS, Page, 1289-17

ਦੇਂਦਾ ਨਰਕਿ ਸੁਰਗਿ ਲੈਦੇ ਦੇਖਹੁ ਏਹੁ ਧਿਙਾਣਾ ॥ ਆਪਿ ਨ ਬੂਝੈ ਲੋਕ ਬੁਝਾਏ ਪਾਂਡੇ ਖਰਾ ਸਿਆਣਾ ॥

Ḏeʼnḏā narak surag laiḏe ḏekẖhu ehu ḏẖińāṇā. Āp na būjẖai lok bujẖā­ė pāʼndė kẖarā si­āṇā.

The giver goes to hell, while the receiver goes to heaven - look at this injustice. You do not understand your own self, but you preach to other people. O Pundit, you are very wise indeed. -----Guru Nanak, Raag Malar, AGGS, Page, 1290-7

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ ਬੇਦ ਵਖਾਣੈ॥ ਭਰਮੇ ਭੂਲਾ ਤਤੁ ਨ ਜਾਣੈ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਸੁਖੁ ਨ ਪਾਏ ਦੁਖੋ ਦੁਖੁ ਕਮਾਵਣਿਆ ॥

Simriṯ sāsaṯ bėḏ vakẖāṇai. Bẖarmė bẖūlā ṯaṯ na jāṇai. Bin saṯgur sėvė sukẖ na pā­ė ḏukẖo ḏukẖ kamāvaṇi­ā.

They recite the Simritees, the Shaastras and the Vedas, but deluded by doubt, they do not understand the essence of reality. Without serving the True Guru, they find no peace; they earn only pain and misery. -----Guru Amardas, Raag Majh, AGGS, Page, 114-3

ਆਪਣਾ ਆਪੁ ਨ ਪਛਾਣੈ ਮੂੜਾ ਅਵਰਾ ਆਖਿ ਦੁਖਾਏ ॥ ਮੁੰਢੈ ਦੀ ਖਸਲਤਿ ਨ ਗਈਆ ਅੰਧੇ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਏ ॥ ਸਤਿਗੁਰ ਕੈ ਭੈ ਭੰਨਿ ਨ ਘੜਿਓ ਰਹੈ ਅੰਕਿ ਸਮਾਏ ॥

Āpṇā āp na pacẖẖāṇai mūṛā avrā ākẖ ḏukẖā¬ė. Mundẖai ḏī kẖaslaṯ na ga▫ī▫ā anḏẖe vicẖẖuṛ cẖotā kẖā▫e. Saṯgur kai bẖai bẖann na gẖaṛi▫o rahai ank samā▫e.

The fool does not understand his own self; he annoys others with his speech. His underlying nature does not leave him; separated from the Akal Purkh, he suffers cruel blows. Through the fear of the True Guru, he has not changed and reformed himself, so that he might merge in the lap of God. -----Guru Amar Das, Raag Bihagrha, AGGS, Page, 549-18
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/24411-understanding-shabad-guru.html

ਗੁਰਮੁਖਿ ਚਿਤੁ ਨ ਲਾਇਓ ਅੰਤਿ ਦੁਖੁ ਪਹੁਤਾ ਆਇ ॥ ਅੰਦਰਹੁ ਬਾਹਰਹੁ ਅੰਧਿਆਂ ਸੁਧਿ ਨ ਕਾਈ ਪਾਇ ॥

Gurmukẖ cẖiṯ na lā­i­o anṯ ḏukẖ pahuṯā ā­ė. Anḏrahu bāhrahu anḏẖi­āʼn suḏẖ na kā­ī pā­ė.

Those who do not focus their consciousness on the Akal Purkh, as Guru willed, suffer pain and grief in the end. They are blind, inwardly and outwardly, and they do not understand anything. -----Guru Amardas, Raag Sorath, AGGS, Page, 647-14

ਆਪਿ ਨ ਬੂਝੈ ਲੋਕ ਬੁਝਾਵੈ ॥ ਮਨ ਕਾ ਅੰਧਾ ਅੰਧੁ ਕਮਾਵੈ ॥ ਦਰੁ ਘਰੁ ਮਹਲੁ ਠਉਰੁ ਕੈਸੇ ਪਾਵੈ ॥

Āp na būjẖai lok bujẖāvai. Man kā anḏẖā anḏẖ kamāvai. Ḏar gẖar mahal ṯẖa­ur kaisė pāvai.

One who does not understand his own self, but still tries to instruct others, is mentally blind, and acts in blindness. How can he ever find a home and a place of rest, in the Mansion of the God's Presence? -----Guru Amar Das, Raag Bilawal, AGGS, Page, 832-17

ਪੰਡਿਤ ਪੜਹਿ ਪੜਿ ਵਾਦੁ ਵਖਾਣਹਿ ਤਿੰਨਾ ਬੂਝ ਨ ਪਾਈ ॥ ਬਿਖਿਆ ਮਾਤੇ ਭਰਮਿ ਭੁਲਾਏ ਉਪਦੇਸੁ ਕਹਹਿ ਕਿਸੁ ਭਾਈ ॥ ਭਗਤ ਜਨਾ ਕੀ ਊਤਮ ਬਾਣੀ ਜੁਗਿ ਜੁਗਿ ਰਹੀ ਸਮਾਈ ॥ ਬਾਣੀ ਲਾਗੈ ਸੋ ਗਤਿ ਪਾਏ ਸਬਦੇ ਸਚਿ ਸਮਾਈ ॥

Pandiṯ paṛeh paṛ vāḏ vakāṇeh ṯinnā būjẖ na pā­ī. Bikẖi▫ā māṯe bẖaram bẖulā▫e upḏes kahėh kis bẖā▫ī. Bẖagaṯ janā kī ūṯam baṇī jug jug rahī samā▫ī. Baṇī lāgai so gaṯ pā▫e sabḏe sacẖ samā▫ī.

The Pundits’, the religious scholars, read study and discuss the arguments; they do not understand. Engrossed in corruption, they wander in confusion; who can they possibly instruct, O Siblings of Destiny? The Bani, the Word of the humble devotee is the most sublime and exalted; it prevails throughout the ages. One who is committed to this Bani is emancipated, and through the Sabd, merges in Truth. -----Guru Amar Das, Raag Ramkali, AGGS, Page, 909-18, 19, 20 & 21

ਚਤੁਰ ਬੇਦ ਮੁਖ ਬਚਨੀ ਉਚਰੈ ਆਗੈ ਮਹਲੁ ਨ ਪਾਈਐ ॥ ਬੂਝੈ ਨਾਹੀ ਏਕੁ ਸੁਧਾਖਰੁ ਓਹੁ ਸਗਲੀ ਝਾਖ ਝਖਾਈਐ ॥

Cẖaṯur bėḏ mukẖ bacẖnī ucẖrai āgai mahal na pā­ī­ai. Būjẖai nāhī ėk suḏẖākẖar oh saglī jẖākẖ jẖakẖā­ī­ai.


Reciting the four Vedas from memory, they do not obtain the Mansion of the God's Presence hereafter. Those who do not understand the One Pure Word utter total nonsense. -----Guru Arjan, Raag Gauri Mala, AGGS, Page, 216-8

ਨਹ ਜਾਪੈ ਨਹ ਬੂਝੀਐ ਨਹ ਕਛੁ ਕਰਤ ਬੀਚਾਰੁ ॥ ਸੁਆਦ ਮੋਹ ਰਸ ਬੇਧਿਓ ਅਗਿਆਨਿ ਰਚਿਓ ਸੰਸਾਰੁ ॥

Nah jāpai nah būjẖī­ai nah kacẖẖ karaṯ bīcẖār. Su­āḏ moh ras bėḏẖi­o agi­ān racẖi­o sansār.

People do not see, and they do not understand; they do not reflect upon anything. The world is pierced through with attachment to tastes and pleasures, engrossed in ignorance. -----Guru Arjan, Raag Thiti Gauri, AGGS, Page, 297-15

ਬਾਹਰਿ ਭੇਖ ਕਰਹਿ ਘਨੇਰੇ ॥ ਅੰਤਰਿ ਬਿਖਿਆ ਉਤਰੀ ਘੇਰੇ ॥ ਅਵਰ ਉਪਦੇਸੈ ਆਪਿ ਨ ਬੂਝੈ ॥ ਐਸਾ ਬ੍ਰਾਹਮਣੁ ਕਹੀ ਨ ਸੀਝੈ ॥

Bāhar bẖėkẖ karahi gẖanėrė. Anṯar bikẖi­ā uṯrī gẖėrė. Avar upḏėsai āp na būjẖai. Aisā barāhmaṇ kahī na sījẖai.

Outwardly, they wear various religious robes, but within, they are enveloped by poison. They instruct others, but do not understand themselves. Such Brahmins will never be emancipated. -----Guru Arjan, Raag Asa, AGGS, Page, 372-17

ਜੋਗੀ ਜਤੀ ਤਪੀ ਸੰਨਿਆਸੀ ਬਹੁ ਤੀਰਥ ਭ੍ਰਮਨਾ ॥ਲੁੰਜਿਤ ਮੁੰਜਿਤ ਮੋਨਿ ਜਟਾਧਰ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥ਤਾ ਤੇ ਸੇਵੀਅਲੇ ਰਾਮਨਾ ॥ ਰਸਨਾ ਰਾਮ ਨਾਮ ਹਿਤੁ ਜਾ ਕੈ ਕਹਾ ਕਰੈ ਜਮਨਾ ॥

Jogī jaṯī ṯapī sani¬āsī baho ṯirath bẖarmanā. Luʼnjiṯ muʼnjiṯ mon jatāḏẖar anṯ ṯa¬ū marnā. Ŧā ṯė sėvī¬alė rāmnā. Rasnā rām nām hiṯ jā kai kahā karai jamnā.

All the activities of Yogis, celibates, penitents, Sannyaasees or persons with heads plucked of hairs, or with shaven heads, or ones observing silence, or ones with long hairs wandering to places of worship as pilgrims, will not lead them any where as finally all are going to face death. Therefore, one should meditate on the God, and those who love and recite the name of God, the messenger of death cannot harm them. -----Kabir, Raag Asa, AGGS, Page, 476-18

ਕਥਨੀ ਬਦਨੀ ਕਹਨੁ ਕਹਾਵਨੁ ॥ਸਮਝਿ ਪਰੀ ਤਉ ਬਿਸਰਿਓ ਗਾਵਨੁ ॥ਕਹਤ ਕਬੀਰ ਪੰਚ ਜੋ ਚੂਰੇ ॥॥ਤਿਨ ਤੇ ਨਾਹਿ ਪਰਮ ਪਦੁ ਦੂਰੇ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24411

Kathnī baḏnī kahan kahāvan. Samajẖ parī ṯa¬o bisri¬o gāvan. Kahaṯ Kabīr pancẖ jo cẖūrė. Ŧin ṯė nāhi param paḏ ḏūrė.

All preaching, ranting and raving, and arguing, is forgotten when one comes to understand. Says Kabir, who conquer the five demons of the body passions, for them the state of supreme dignity is never far. -----Kabir, Raag Rasa, AGGS, Page, 478-12

Conclusion:

The approach to spiritual growth is different between blind believers and the student of truth, who is trying to find the real essence (ਤਤ) and being more objective and intellectually respectable---seeming to the former as less religious and may be blasphemous. The former IMHO are enemies of the true Sikh Faith having a pious credibility of a closed mind. Some students of the truth with inherited oral traditional information etched in the cortex of their brains do not want some features of their faith to be coldly dissected as they think untruthfully that their faith is being reduced in some way. Traditions evolve and change over time is an important fact of life. Sikh traditions have emerged from medieval Hinduism and still are being dictated by Brahmincal rituals carried on in daily practice of Sikh faith. Brahmincal practice has all this time influenced these traditions, there by superstitiously coloring the Sikh way of life. Sikh hierarchy over time either deliberately or unconsciously made decisions as to what should be emphasized or ignored. The only way to learn is by understanding the message given by the Guru;

ਗੁਰੁ ਸਮਝਾਵੈ ਸੋਝੀ ਹੋਈ ॥ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥

Gur Samjhaavai Sojhee Ho-ee, Gurmukh Virlaa Boojhai Koee.

When the Guru instructs, understanding is obtained. How rare is that Guru willed who understands. -----Guru Nanak, Raag Gauri, AGGS, Page, 224-8

ਲੇਖੈ ਗਣਤ ਨ ਛੂਟੀਐ ਕਾਚੀ ਭੀਤਿ ਨ ਸੁਧਿ ॥ ਜਿਸਹਿ ਬੁਝਾਏ ਨਾਨਕਾ ਤਿਹ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਬੁਧਿ ॥

Lekẖai gaṇaṯ na cẖẖūtī▫ai kācẖī bẖīṯ na suḏẖ. Jisahi bujẖā¬ė nānkā ṯih gurmukẖ nirmal buḏẖ.

When their accounts are called for, they shall not be released; their wall of mud cannot be washed clean. One who is made to understand - O Nanak, that Guru willed obtains immaculate understanding. -----Guru Arjan, Raag Gauri, AGGS, Page, 252-4

Emphasis has to be placed on earning spiritual knowledge as a prerequisite to spiritual elevation through understanding the message contained in and following it honestly, truthfully by selfless service of the humanity. There will always be some tension between those committed to finding the truth in a reasonably understanding scholarly way and those with inherited understanding, who wants to preserve their blind religious way. This challenge has to be dealt with human maturity in a constructive and creative way.


Virinder S.Grewal
Williamston,MI

 
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Virinder ji,

Well said.

Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24411
Those who claim to have memorised Sri Guru Granth Sahib Ji and feel proud of completing the reading of Sri Guru Granth Sahib Ji innumerous times and yet have not given themselves the opportunity for Shabad Vichaar have made themselves parrots with the plumage of a peacock. Nothing more.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24411

One can not become a CPA just by memorising the tables.

Thanks for one more insightful essay.

Keep on sharing and hence enriching us.

Tejwant Singh

Sadhu Ji ,
As I had already mentioned somewhere in thread 'Sabh Sikhan Ko...." , Guru Granth Darpan by Prof.Sahib Singh Ji is the most accepted TEEKA of Sri Guru Granth Sahib Ji , almost 99.99% of Sikh Scholars accept it as completely accurate & true in its interpretation . It is entirely based on the principles of Gurbani Grammer as laid down by Guru Angad Dev Ji . It is very sad that Sikh Sangat has not tried to translate that directly in English & all other languages . Nor SGPC , DSGMC r paying any attention to this much needed task so urgently required to be accomplished.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24411
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24411

http://www.gurugranthdarpan.com/

Regards,
Dalbir Singh

Dalbir Singh Jio,

Prof sahib Singh Ji came from a VERY VERY POOR Background....he was the son of a Hindu and very sickly. Guru Ji did Kirpa on him..he was helped by some good souls..became a KHALSA....got excellent results..received a scholarship ( but didnt have enough money to pay for his train fare..!!..so he walked miles and miles..). What I am trying to say he went through a very difficult life..and excelled to become Professor..and lived the Life according to GURBANI...and wrote the Sri Guru Granth Sahib Ji DARPAN and gave it as a GIFT to SIKHS....not much earnings/royalties for him or his family.
2. SECOND BEST Teeka is by Manmohan Singh * vol..English/Punjabi/Hindi....that also a work of LOVE and DEDICATION by Manmohan singh a lawyer by profession....and GIFTED to SGPC as he had no finances to print/publish it. SGPC has been selling it since.
Only fault with this Teeka is the ARCHAIC BIBLICAL ENGLISH used by the author under the perhaps mistaken impression that a "religious book must be having religious type of English Vocabulary..so he used THEE, THOU instead of modern English YOU..."
3. The Third teeka by Sant Singh in Modern English is in my opinion probabaly the worst as it si literally translated/surface meanings of words...not much attention paid to Gurbani garmmar/bhaav of Guru Ji...BUT since its in Modern English.its one of the msot widely used on the Internet...
4. Fourth and EARLIEST Teeka is Faridkotee Teeka..sponsored by teh maharaja of Faridkot and written by VAISHNAVITE/NIRMALA/UDASIS influenced Sikhs. Heavily biased in favour of vaishnavite traditions/vedic leanings...every effort is made to link to Vedas/Upanishads...
5. Teeka by Bhai Vir Singh..incomplete. Only until page 600..as Bhai Sahib ji passed away. Also doen acording to Gurbani grammar but not as good as the one by Sahib Singh.
6 Teeka by Harbans Singh...also according to Gurbani Grammar..and a good companion/comparison teeka.
7. Teeka by Gopal Singh dardee....translated into ENGLISH..and author tried to translate Gurbani into POETRY...so while trying hard to FIT the Gurbani poetry into DIRECT ENGLISH POETRY..rhyme etc..mostly goes FAR AWAY from meanings....just superficial patch ups...but a Good read for entertainment....

I agree wholeheartedly that the Sri Guru Granth Sahib Ji DAPAN by sahib Singh ji should be translated into ENGLISH ..and then other languages..it will provide the best and closest to the original.
Perhaps the vested interests that control the SGPC etc dont want SIKHS to "know" too much of the real Gurbani....as GYAAN is a dangerous weapon in the hands of the PUBLIC..it leads to REVOLUTIONS..and deposes the Vested authorites !!!

Dear Giani Ji & Dalbir Ji,

Let me thank you all for spending time to read my post. Sabd Guru (Present Guru AGGS, which is all Sabd) is the Path to God. The whole creation was created by Creator’s one Word says Nanak in Japji;

ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥

Keeta Pasaaou Ayko Kvaaou.

Akal Purkh created the vast expanse of the Universe with One Command!-----Guru Nanak, Japji, AGGS, Page, 3-16

AGGS (Sabd Guru) contains the teachings or order or path to be free of doubt and duality leading to the evolvement of a better human or Guru willed (ਗੁਰਮੁਖਿ).

ਸਤਿਗੁਰ ਸਬਦੀ ਪਾਧਰੁ ਜਾਣਿ ॥ਗੁਰ ਕੈ ਤਕੀਐ ਸਾਚੈ ਤਾਣਿ ॥

Saṯgur sabḏī pāḏẖar jāṇ. Gur kai ṯakī¬ai sācẖai ṯāṇ.

Through the Sabd, the Word of the True Guru, the Path is known. With the Guru's Support, one is blessed with the strength of the True Akal Purkh. -----Guru Nanak, Raag Malar, AGGS, Page, 1275-1

ਭੂਲੇ ਮਾਰਗੁ ਜਿਨਹਿ ਬਤਾਇਆ ॥ਐਸਾ ਗੁਰੁ ਵਡਭਾਗੀ ਪਾਇਆ ॥

Bẖūlė mārag jineh baṯā¬i¬ā. Aisā gur vadbẖāgī pā¬i¬ā.

One who places the stray back on the right path such a Guru is found by great good fortune. -----Guru Arjan, Raag Bilawal, AGGS, Page, 803-18 & 19

Guru Nanak’s philosophy revolves around Divine Knowledge/Sabad/Word, moral values and evolving of character. He talks about subduing the lower instincts one is born with and further development of virtues. Ego (ਹਉਮੈ) has to be replaced by humility, which is acting as a veil over the Higher Self/Divine Knowledge/Absolute Principle/ Higher Power or God. His discussions in Sidh-Gost should be read by every one and I will post for those who have not read it; to make it easy. Here is one where he says;
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24411

ਪਵਨ ਅਰੰਭੁ ਸਤਿਗੁਰ ਮਤਿ ਵੇਲਾ ॥ ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥ ਅਕਥ ਕਥਾ ਲੇ ਰਹਉ ਨਿਰਾਲਾ ॥ ਨਾਨਕ ਜੁਗਿ ਜੁਗਿ ਗੁਰ ਗੋਪਾਲਾ ॥ ਏਕੁ ਸਬਦੁ ਜਿਤੁ ਕਥਾ ਵੀਚਾਰੀ ॥ ਗੁਰਮੁਖਿ ਹਉਮੈ ਅਗਨਿ ਨਿਵਾਰੀ ॥
From the air came the beginning. This is the age of the True Guru's Teachings. The Sabd is the Guru, upon whom I lovingly focus my consciousness; I am the disciple. Speaking the Unspoken Speech, I remain unattached. O Nanak, throughout the ages, the Creator of the World is my Guru. I contemplate the sermon of the Sabd, the Word of the One God. The Gurmukh puts out the fire of egotism. -----Guru Nanak, Raag Ramkali, AGGS, Page, 943-1& 2

Here are some references in the form of question and answer from AGGS as how to meet/understand/see/vision/sight of that unseen mystical power called by various names. Sabd Guru (AGGS) is the way to that incomprehensible authority or what ever it is called according to individual understanding. AGGS is not God Itself but a path to;

Q. ਜਾਇ ਪੁਛਾ ਤਿਨ ਸਜਣਾ ਪ੍ਰਭੁ ਕਿਤੁ ਬਿਧਿ ਮਿਲੈ ਮਿਲਾਇ ॥

Jā¬ė pucẖẖā ṯin sajṇā parabẖ kiṯ biḏẖ milai milā¬ė.

I go and ask my friends, "How can I meet and merge with God?

A. ਹਉ ਗੁਰ ਸਰਣਾਈ ਢਹਿ ਪਵਾ ਕਰਿ ਦਇਆ ਮੇਲੇ ਪ੍ਰਭੁ ਸੋਇ ॥

Ha¬o gur sarṇā¬ī dẖeh pavā kar ḏa¬i¬ā mėlė parabẖ so¬ė.

I have come and collapsed in the Guru's Sanctuary. In Its Kindness, It has united me with God. -----Guru Amardas, Sri Raag, AGGS, Page, 39-16 & 19

Q. ਹਰਿ ਕਿਤੁ ਬਿਧਿ ਪਾਈਐ ਸੰਤ ਜਨਹੁ ਜਿਸੁ ਦੇਖਿ ਹਉ ਜੀਵਾ ॥

Har kiṯ biḏẖ pā¬ī¬ai sanṯ janhu jis ḏėkẖ ha¬o jīvā.

How can the Akal Purkh be obtained, O Saints? Seeing the God, my life is sustained.-----Guru Amardas, Raag Gauri Bairagan, AGGS, Page, 163

A. ਗੁਰ ਕੈ ਸਬਦਿ ਭੇਦਿਆ ਇਨ ਬਿਧਿ ਵਸਿਆ ਮਨਿ ਆਇ ॥

Gur kai sabaḏ bẖėḏi¬ā in biḏẖ vasi¬ā man ā¬ė.

Through the Word of the Guru's Sabd, God’s mystery is known; in this way, It comes to dwell in the mind. -----Guru Amardas, Raag Bihagrha, AGGS, Page, 555-12

Q. ਮੇਰਾ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਕਿਤੁ ਬਿਧਿ ਮਿਲੈ ॥

Mėrā saṯgur pi¬ārā kiṯ biḏẖ milai.

How can I meet my Beloved True Guru?

A. ਗੁਰਿ ਸਤਿਗੁਰਿ ਦਾਤੈ ਪੰਥੁ ਬਤਾਇਆ ਹਰਿ ਮਿਲਿਆ ਆਇ ਪ੍ਰਭੁ ਮੇਰੀ ॥

Gur saṯgur ḏāṯai panth baṯā¬i¬ā har mili¬ā ā¬ė parabẖ mėrī.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24411

The Guru, the True Guru, the Giver, has shown me the Path; my God came and met me. -----Guru Ram Das, Raag Gauri, AGGS, Page, 168-12 & 170-17

Q. ਹਰਿ ਦਸਹੁ ਸੰਤਹੁ ਜੀ ਹਰਿ ਖੋਜੁ ਪਵਾਈ ਜੀਉ ॥

Har ḏashu sanṯahu jī har kẖoj pavā¬ī jī¬o.

Show me the way to the God, Dear Saints; I am searching all over for God.

A. ਸਤਿਗੁਰੁ ਤੁਠੜਾ ਦਸੇ ਹਰਿ ਪਾਈ ਜੀਉ ॥

Saṯgur ṯuṯẖ¬ṛā ḏasė har pā¬ī jī¬o.

The Kind and Compassionate True Guru has shown me the Path, and I have found the God. -----Guru Ram Das, Raag Gauri, AGGS, Page, 175-13

Finally IMHO each Gurmukhi word has so many meanings and Sabd is written in poetry so each translation will be different. It is my humble request that one should make an honest individual attempt to understand his own meanings with the help of other translations, dictionaries (Mahan Kosh) etc. It is not easy to translate poetry. I am in no way telling/asking to accept my way to God of my understanding but try to understand your own God by your own way as you understand It.

Thanks all.

Cordially,

Virinder S.Grewal
Williamston, Mi

Dear TeJi,

Thanks for your kind words and guidence now and in the past.

Cordially,

Virinder

--------------------------------------------------------------------------------------------

Dear Sadhu Ji,

May be you missed the following words of Guru Nanak in Sidh Gost mebtioned in the above post;

ਪਵਨ ਅਰੰਭੁ ਸਤਿਗੁਰ ਮਤਿ ਵੇਲਾ ॥ ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥
Yes we all differ in our understanding. I have very clearly stated in my posts that I am not forcinf any one to accept my understanding or what I am saying. I am saying an individual should make an honest attemt to understand the Sabd or his God according to his own understanding.

Secondly AGGS is a scripture of Sabds and is the present Guru of Sikhs. IMHO it is in order to call it Sabd Guru.

We can always differ as I have written that each word of Gurmukhi has several meanings and you can fit what ever fits your understanding or agenda if there is one. I had mentioned it in my abstract about understanding and repeat the words of Kabir And 10th Master for ready reference;
ਜਾ ਕੈ ਜੀਅ ਜੈਸੀ ਬੁਧਿ ਹੋਈ ॥ਕਹਿ ਕਬੀਰ ਜਾਨੈਗਾ ਸੋਈ ॥
Jā kai jī¬a jaisī buḏẖ ho¬ī, Kahi Kabīr jānaigā so¬ī.

According to the wisdom within the mind, says Kabir, so does one come to understand?
-----Kabir, Gauri Poorbi, AGGS, Page, 343-3
ਆਪੁ ਆਪੁਨੀ ਬੁਧਿ ਹੈ ਜੇਤੀ ॥ ਬਰਨਤ ਭਿੰਨ ਭਿੰਨ ਤੁਹਿ ਤੇਤੀ ॥
Aap Aapni Budh Hai Jayti. Barnat Bhin Bhin Toh Tayti.

According to one’s own intellect, one describes Thee differently.
-----Guru Gobind Singh, Chaupi, DG, Page, 1387-393

All said and done, please make me understand what you have to say?

Cordially,

Virinder

Virinder, Satnam recitation is a way to recite the Lords name and contemplate over Satnam. A person that recites Satnam is living in Satnam. The concsiouness is attached to and focused on the vibration of Satnam. Some prefer to recite Satnam and other waheguru, Ram, etc all of them attach the concsiousness with concentration to the spiritual aspect of life. Also to say this never made God respond any better is your personal experience and judgement. Satnam or Waheguru is recited to clear the conscious and then absorb yourself into the recitation with a conscious mind to Waheguru. It's a wonderful experience and does wonders for a persons life and bringing yourself closer to realizing Waheguru.

Dear Sadhu Ji,

Thanks. Guru Nanak says in Raag Gauri;

ਵਾਦਿ ਅਹੰਕਾਰਿ ਨਾਹੀ ਪ੍ਰਭ ਮੇਲਾ ॥ਮਨੁ ਦੇ ਪਾਵਹਿ ਨਾਮੁ ਸੁਹੇਲਾ ॥ਦੂਜੈ ਭਾਇ ਅਗਿਆਨੁ ਦੁਹੇਲਾ ॥
vāḏ ahaʼnkār nāhī parabẖ mėlā. Man ḏė pāvahi nām suhėlā. Ḏūjai bẖā¬ė agi¬ān ḏuhėlā.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24411
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=24411

Union with God is not obtained by arguments and egotism. But by dedicating the mind to Guru one obtains Naam and peace. In the love of duality and ignorance, you shall suffer.
-----Guru Nanak, Raag Gauri, AGGS, Page, 226-8
Regards.
Cordially,
Virinder