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Guru Granth Sahib
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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Gurmat Vichaar
Gurmat Vichar - Discussions
Changes In Sikhi: Does It Depend On The Way We Interpret Gurbani?
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<blockquote data-quote="Tejwant Singh" data-source="post: 57175" data-attributes="member: 138"><p>The Following was discussed in another forum. It shows how literal translation of Gurbani in english can be misleading. I thought it is worth sharing that here too.</p><p> </p><p> </p><p>Changes in Sikhi: Does it depend on the way we interpret Gurbani? </p><p> </p><p> </p><p>--- In <a href="http://groups.yahoo.com/group/learning-zone/post?postID=7fTgxGb3ZdaRkWhdv7lKUFA2g27ptC2A9cxGwyCLwRM9M8_qawPBLOXce0xBJ0r2FRHG47AgUOV6sbCULIwDHI3W-xo" target="_blank"><span style="color: #247cd4">learning-zone@yahoogroups.com</span></a>, Jagpal S Tiwana <tiwana@...></p><p>wrote:</p><p> </p><p>> Karma theory and the Cycle of births and rebirths are the basic</p><p>> tenets of Sikhism. You can get mukti (liberation) from the cycle of</p><p>> births and rebirths and free urself from the evils of past deeds</p><p>if you meditate on divine name. Guru Granth Sahib is full f hymns</p><p>> expounding this philosophy, I m here producing only a few in</p><p>support.</p><p> </p><p>> Cycle of births and rebirths</p><p>></p><p>> Page 67, Line 18</p><p>> ?? ??????? ???? ??? ???? ???? ????? ? ??? ?</p><p>> ?? ??????? ???? ??? ???? ???? ????? ? ??? ?</p><p>> lakh cha-oraaseeh fayr pa-i-aa bin sabdai mukat na paa-ay.</p><p>> They wander around the cycle of 8.4 million reincarnations; without</p><p>> the Shabad, they do not attain liberation.</p><p>> Guru Amar Das</p><p> </p><p>Dear Tiwana ji,</p><p> </p><p>Thanks for the prompt reply with the partial verses of the Shabads in</p><p>order to show your thought process. I do appreciate that. This is a</p><p>great forum for us to interact and learn in. Let's discuss each verse</p><p>in its entirety and ask all to pitch in with their input so all of us</p><p>can savor the Amrit together.</p><p> </p><p>Following is the whole first Shabad.</p><p> </p><p>sireeraag mehalaa 3 ||</p><p>maaeiaa mohu maerai prabh keenaa aapae bharam bhulaaeae ||</p><p>manamukh karam karehi nehee boojhehi birathhaa janam gavaaeae ||</p><p>gurabaanee eis jag mehi chaanan karam vasai man aaeae ||1||</p><p>man rae naam japahu sukh hoe ||</p><p>gur pooraa saalaaheeai sehaj milai prabh soe ||1|| rehaao ||</p><p>bharam gaeiaa bho bhaagiaa har charanee chith laae ||</p><p>guramukh sabadh kamaaeeai har vasai man aae ||</p><p>ghar mehal sach samaaeeai jamakaal n sakai khaae ||2||</p><p>naamaa shheebaa kabeer juolaahaa poorae gur thae gath paaee ||</p><p>breham kae baethae sabadh pashhaanehi houmai jaath gavaaee ||</p><p>sur nar thin kee baanee gaavehi koe n maettai bhaaee ||3||</p><p>dhaith puth karam dhharam kishh sa(n)jam n parrai dhoojaa bhaao n</p><p>jaanai ||</p><p>sathigur bhaettiai niramal hoaa anadhin naam vakhaanai ||</p><p>eaeko parrai eaeko naao boojhai dhoojaa avar n jaanai ||4||</p><p>khatt dharasan jogee sa(n)niaasee bin gur bharam bhulaaeae ||</p><p>sathigur saevehi thaa gath mith paavehi har jeeo ma(n)n vasaaeae ||</p><p>sachee baanee sio chith laagai aavan jaan rehaaeae ||5||</p><p>pa(n)ddith parr parr vaadh vakhaanehi bin gur bharam bhulaaeae ||</p><p>lakh chouraaseeh faer paeiaa bin sabadhai mukath n paaeae ||</p><p>jaa naao chaethai thaa gath paaeae jaa sathigur mael milaaeae ||6||</p><p>sathasa(n)gath mehi naam har oupajai jaa sathigur milai subhaaeae ||</p><p>man than arapee aap gavaaee chalaa sathigur bhaaeae ||</p><p>sadh balihaaree gur apunae vittahu j har saethee chith laaeae ||7||</p><p>so braahaman breham jo bi(n)dhae har saethee ra(n)g raathaa ||</p><p>prabh nikatt vasai sabhanaa ghatt a(n)thar guramukh viralai jaathaa ||</p><p>naanak naam milai vaddiaaee gur kai sabadh pashhaathaa ||8||5||22||</p><p> </p><p> </p><p> </p><p>Allow me to indulge you in the Rahao verse of the whole shabad</p><p>first. I am sure you would agree with me that Our Gurus were</p><p>visionaries. Punctuation marks in English or Gurmukhi or in other</p><p>languages are for the reader, which he/she, depending on the</p><p>punctuation, expresses it to the listener with the change in</p><p>intonation. As Gurbani is recited to the sangat in a poetic manner,</p><p>the intonation becomes mute, hence the insertion of the word 'Rahao'</p><p>which asks us to pause and understand the center idea of the whole</p><p>message. One can call it a punctuation word.</p><p> </p><p>The Rahao verse is like the nectar of a flower and the rest of the</p><p>verses are like petals protecting/complimenting the nectar, making</p><p>the whole Shabad a flower that emits its scent in all directions sans</p><p>bias.</p><p> </p><p>man rae naam japahu sukh hoe ||</p><p>gur pooraa saalaaheeai sehaj milai prabh soe ||1|| rehaao ||</p><p> </p><p>Literal Translation:</p><p>O mind, chant the Naam, the Name of the Lord, and find peace.</p><p>Praising the Perfect Guru, you shall easily meet with that God.</p><p>||1||Pause||</p><p> </p><p>Interpretation:</p><p> </p><p>Hey mann(Conscience) only by contemplating(gaviei,suniei,mann rakhiei</p><p>bhao- by singing,listening and making the Gurmat ideal part of one's</p><p>everyday life) one finds peace.</p><p> </p><p>Only by listening/following the True Guru one becomes a true seeker</p><p>hence is in touch with Ik Ong Kaar forever.</p><p> </p><p>So the main idea we can derive about the whole Shabad from the Rahao</p><p>verse is that, for a Sikh the only way to lead a peaceful life is by</p><p>finding the true connection with Ik Ong Kaar through Gurbani Vichar.</p><p> </p><p>Now let's check the petals of this beautiful flower.</p><p> </p><p> </p><p>sireeraag mehalaa 3 ||</p><p>maaeiaa mohu maerai prabh keenaa aapae bharam bhulaaeae ||</p><p>manamukh karam karehi nehee boojhehi birathhaa janam gavaaeae ||</p><p>gurabaanee eis jag mehi chaanan karam vasai man aaeae ||1||</p><p> </p><p>Literal Translation:</p><p> </p><p>Siree Raag, Third Mehla:</p><p>Emotional attachment to Maya is created by my God; He Himself</p><p>misleads us through illusion and doubt.</p><p>The self-willed manmukhs perform their actions, but they do not</p><p>understand; they waste away their lives in vain.</p><p>Gurbani is the Light to illuminate this world; by His Grace, it comes</p><p>to abide within the mind. ||1||</p><p> </p><p>Interpretation:</p><p>Enticement in Maya (material world-life of Miri) is created by Ik ong</p><p>Kaar (as is everything else) to create doubts in the seeker's mind as</p><p>a training for a Sikh to remain on the Sikhi Marg against all odds. A</p><p>Manmukh-an ignorant,does not follow Satguru's instructions, goes</p><p>his/her own way, and hence lives his /her life in vain.</p><p>Gurbani – Satguru's guidelines- is the only way the veil of darkness-</p><p>ignorance- can be taken off so that the Gurmat light can illuminate</p><p>one's mind.</p><p> </p><p>This verse shows us the difference between ignorance- manmat and</p><p>Guru's wisdom- Gurmat. One lives the life of a manmukh by dwelling in</p><p>the realm of Me-ism - which is not the Sikhi marg- whose road map can</p><p>only be obtained via Gurbani.</p><p> </p><p>bharam gaeiaa bho bhaagiaa har charanee chith laae ||</p><p>guramukh sabadh kamaaeeai har vasai man aae ||</p><p>ghar mehal sach samaaeeai jamakaal n sakai khaae ||2||</p><p> </p><p>Literal Translation:</p><p> </p><p>Doubt departs, and fear runs away, when you focus your consciousness</p><p>on the Lord's Feet.</p><p>The Gurmukh practices the Shabad, and the Lord comes to dwell within</p><p>the mind.</p><p>In the mansion of the home within the self, we merge in Truth, and</p><p>the Messenger of Death cannot devour us. ||2||</p><p> </p><p>Interpretation:</p><p> </p><p>When one gets rid of Me-ism, by focusing on Guru's teachings, all</p><p>doubts (insecurities) and fear dissipate. Gurmukh, the true seeker</p><p>puts into practice all that he has learned through Gurbani. With this</p><p>Gurmat practice, he finds peace ( Ik Ong Kaar) within. Because of</p><p>this, the fear of death exists no more.</p><p> </p><p>Here in the second petal Guru Sahib continues with the same thought</p><p>process. Guru ji shows us that in order to find peace within one has</p><p>to follow Gurmat path. By doing so one becomes fearless and death</p><p>becomes welcoming by making us realize that it is the second surest</p><p>thing after birth.</p><p> </p><p> </p><p>naamaa shheebaa kabeer juolaahaa poorae gur thae gath paaee ||</p><p>breham kae baethae sabadh pashhaanehi houmai jaath gavaaee ||</p><p>sur nar thin kee baanee gaavehi koe n maettai bhaaee ||3||</p><p> </p><p>Literal Translation:</p><p> </p><p>Naam Dayv the printer, and Kabeer the weaver, obtained salvation</p><p>through the Perfect Guru.</p><p>Those who know God and recognize His Shabad lose their ego and class</p><p>consciousness.</p><p>Their Banis are sung by the angelic beings, and no one can erase</p><p>them, O Siblings of Destiny! ||3||</p><p> </p><p>Interpretation:</p><p> </p><p>Naam Dev, a printer and Kabeer, a weaver were outcast in Hinduism</p><p>because of their low castes and we know that the Brahmins, the</p><p>temple `owners' believe that lower caste people do not get to heaven</p><p>hence have no salvation. Guru ji is saying that even the ones that</p><p>were considered having no salvation found home in Guru Shabad. Those</p><p>who follow Gurbani obtain salvation no matter what their social</p><p>status is.</p><p>This third petal shows us the main religion of the time, Hinduism</p><p>discriminated people of lower castes who were not allowed to enter</p><p>the Hindu temples to pray. Sikhi changed all that. All who follow the</p><p>Gurmat path are welcome in Guru's home, irrespective of their social</p><p>or caste status. Guru Ka Langar is the best example in Sikhi to show</p><p>this welcome.</p><p> </p><p>dhaith puth karam dhharam kishh sa(n)jam n parrai dhoojaa bhaao n</p><p>jaanai ||</p><p>sathigur bhaettiai niramal hoaa anadhin naam vakhaanai ||</p><p>eaeko parrai eaeko naao boojhai dhoojaa avar n jaanai ||4||</p><p> </p><p>Literal Translation:</p><p> </p><p>The demon's son Prahlaad had not read about religious rituals or</p><p>ceremonies, austerity or self-discipline; he did not know the love of</p><p>duality.</p><p>Upon meeting with the True Guru, he became pure; night and day, he</p><p>chanted the Naam, the Name of the Lord.</p><p>He read only of the One and he understood only the One Name; he knew</p><p>no other at all. ||4||</p><p> </p><p>Interpretation:</p><p> </p><p>In this petal Guru ji is clarifying the Sikhi thought process by</p><p>using a parable from Hindu mythology of Harnakash who was a cruel</p><p>father living in Me-ism wanted his son Prahalaad to chant only his</p><p>name, perform rituals about him rather than meditating on Ik Ong</p><p>Kaar. But Prahalad after encountering the True Guru refused to chant</p><p>his father's name or anyone else's but of Satguru.</p><p>The forth petal shows us that Ik Ong Kaar is formless, genderless,</p><p>timeless and dwells within and is not a personified deity that needs</p><p>to be worshiped.</p><p> </p><p>khatt dharasan jogee sa(n)niaasee bin gur bharam bhulaaeae ||</p><p>sathigur saevehi thaa gath mith paavehi har jeeo ma(n)n vasaaeae ||</p><p>sachee baanee sio chith laagai aavan jaan rehaaeae ||5||</p><p> </p><p>Literal Translation:</p><p> </p><p>The followers of the six different life-styles and world-views, the</p><p>Yogis and the Sanyaasees have gone astray in doubt without the Guru.</p><p>If they serve the True Guru, they find the state of salvation; they</p><p>enshrine the Dear Lord within their minds.</p><p>They focus their consciousness on the True Bani, and their comings</p><p>and goings in reincarnation are over. ||5||</p><p> </p><p>Interpretation:</p><p> </p><p>People who do not understand nor practice the Sikhi way of life of</p><p>Miri-Piri will always be astray and dwell in the realm of Me-ism.</p><p>Because they, the so called learned yogis and sanyaaasees consider</p><p>themselves as Gurus with the direct divine connection. Once they shed</p><p>the egoistic aura of Me-ism and serve the true Guru through Gurbani,</p><p>they cease to be in the realm of reincarnation.</p><p> </p><p>This petal shows us that for a Sikh there's no cycle of birth and</p><p>death. Man used to dwell in this before the birth of Guru Nanak</p><p>because his religion at that time- Hinduism had instilled this fear</p><p>of life and death in him.</p><p> </p><p>pa(n)ddith parr parr vaadh vakhaanehi bin gur bharam bhulaaeae ||</p><p>lakh chouraaseeh faer paeiaa bin sabadhai mukath n paaeae ||</p><p>jaa naao chaethai thaa gath paaeae jaa sathigur mael milaaeae ||6||</p><p> </p><p>Literal Translation:</p><p> </p><p>The Pandits, the religious scholars, read and argue and stir up</p><p>controversies, but without the Guru, they are deluded by doubt.</p><p>They wander around the cycle of 8.4 million reincarnations; without</p><p>the Shabad, they do not attain liberation.</p><p>But when they remember the Name, then they attain the state of</p><p>salvation, when the True Guru unites them in Union. ||6||</p><p> </p><p>Interpretation:</p><p> </p><p>This verse again shows how the dogmatic religions, in this case</p><p>Hinduism, manipulate their respective followers with scare tactics.</p><p>The Vedantic philosophy says there are 8.4 million species on this</p><p>earth, it is just like the biblical assumption of the world created</p><p>in 6 days which the Muslims also believe in. The honchos use fear</p><p>tactics declaring that they are the only ones who have the say as of</p><p>what kind of joon – specie one would turn into after death. Little do</p><p>they know that they themselves will go through the same joon cycles</p><p>they condemn their followers to without Guru Shabad.</p><p> </p><p>This verse does not show anywhere that Sikhi believes in the 84 lakh</p><p>joons. To the contrary. It shows us that it is fruitless to indulge</p><p>in this rhetoric if one follows the Sikhi Marg.</p><p> </p><p>sathasa(n)gath mehi naam har oupajai jaa sathigur milai subhaaeae ||</p><p>man than arapee aap gavaaee chalaa sathigur bhaaeae ||</p><p>sadh balihaaree gur apunae vittahu j har saethee chith laaeae ||7||</p><p> </p><p>Literal Translation:</p><p> </p><p>In the Sat Sangat, the True Congregation, the Name of the Lord wells</p><p>up, when the True Guru unites us in His Sublime Love.</p><p>I offer my mind and body, and I renounce my selfishness and conceit;</p><p>I walk in Harmony with the Will of the True Guru.</p><p>I am forever a sacrifice to my Guru, who has attached my</p><p>consciousness to the Lord. ||7||</p><p> </p><p>Interpretation:</p><p> </p><p>This verse gives us the Sikhi school of thought complimenting what is</p><p>said in the above verse that when one renounces Me-ism and</p><p>contemplates on SatGuru one is at peace with oneself.</p><p> </p><p>so braahaman breham jo bi(n)dhae har saethee ra(n)g raathaa ||</p><p>prabh nikatt vasai sabhanaa ghatt a(n)thar guramukh viralai jaathaa ||</p><p>naanak naam milai vaddiaaee gur kai sabadh pashhaathaa ||8||5||22||</p><p> </p><p>Literal Translation:</p><p> </p><p>He alone is a Brahmin, who knows the Lord Brahma, and is attuned to</p><p>the Love of the Lord.</p><p>God is close at hand; He dwells deep within the hearts of all. How</p><p>rare are those who, as Gurmukh, know Him.</p><p>O Nanak, through the Naam, greatness is obtained; through the Word of</p><p>the Guru's Shabad, He is realized. ||8||5||22||</p><p> </p><p>Interpretation:</p><p> </p><p>This last petal completes the whole flower. It says that the only</p><p>true Brahmin is the one who is not dogmatic but pragmatic, who does</p><p>not use scare tactics on others and allots them the joons he deems</p><p>fit for them. In other words a true Sikh is sans ego and doesnot play</p><p>God nor does he claim to have the direct link to the almighty about</p><p>what others should become or not. He is busy carving his own way of</p><p>life according to the Gurmat ideals..</p><p> </p><p>Tiwana Ji,</p><p> </p><p>I did not find in this Shabad your above claim. Am I missing</p><p>something?</p><p> </p><p>Tejwant</p><p> </p><p> </p><p>Literal Translation from:</p><p><a href="http://www.sikhnet.com/sggs/translation/0067.html" target="_blank"><span style="color: #247cd4">http://www.sikhnet.com/sggs/translation/0067.html</span></a></p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 57175, member: 138"] The Following was discussed in another forum. It shows how literal translation of Gurbani in english can be misleading. I thought it is worth sharing that here too. Changes in Sikhi: Does it depend on the way we interpret Gurbani? --- In [URL="http://groups.yahoo.com/group/learning-zone/post?postID=7fTgxGb3ZdaRkWhdv7lKUFA2g27ptC2A9cxGwyCLwRM9M8_qawPBLOXce0xBJ0r2FRHG47AgUOV6sbCULIwDHI3W-xo"][COLOR=#247cd4]learning-zone@yahoogroups.com[/COLOR][/URL], Jagpal S Tiwana <tiwana@...> wrote: > Karma theory and the Cycle of births and rebirths are the basic > tenets of Sikhism. You can get mukti (liberation) from the cycle of > births and rebirths and free urself from the evils of past deeds if you meditate on divine name. Guru Granth Sahib is full f hymns > expounding this philosophy, I m here producing only a few in support. > Cycle of births and rebirths > > Page 67, Line 18 > ?? ??????? ???? ??? ???? ???? ????? ? ??? ? > ?? ??????? ???? ??? ???? ???? ????? ? ??? ? > lakh cha-oraaseeh fayr pa-i-aa bin sabdai mukat na paa-ay. > They wander around the cycle of 8.4 million reincarnations; without > the Shabad, they do not attain liberation. > Guru Amar Das Dear Tiwana ji, Thanks for the prompt reply with the partial verses of the Shabads in order to show your thought process. I do appreciate that. This is a great forum for us to interact and learn in. Let's discuss each verse in its entirety and ask all to pitch in with their input so all of us can savor the Amrit together. Following is the whole first Shabad. sireeraag mehalaa 3 || maaeiaa mohu maerai prabh keenaa aapae bharam bhulaaeae || manamukh karam karehi nehee boojhehi birathhaa janam gavaaeae || gurabaanee eis jag mehi chaanan karam vasai man aaeae ||1|| man rae naam japahu sukh hoe || gur pooraa saalaaheeai sehaj milai prabh soe ||1|| rehaao || bharam gaeiaa bho bhaagiaa har charanee chith laae || guramukh sabadh kamaaeeai har vasai man aae || ghar mehal sach samaaeeai jamakaal n sakai khaae ||2|| naamaa shheebaa kabeer juolaahaa poorae gur thae gath paaee || breham kae baethae sabadh pashhaanehi houmai jaath gavaaee || sur nar thin kee baanee gaavehi koe n maettai bhaaee ||3|| dhaith puth karam dhharam kishh sa(n)jam n parrai dhoojaa bhaao n jaanai || sathigur bhaettiai niramal hoaa anadhin naam vakhaanai || eaeko parrai eaeko naao boojhai dhoojaa avar n jaanai ||4|| khatt dharasan jogee sa(n)niaasee bin gur bharam bhulaaeae || sathigur saevehi thaa gath mith paavehi har jeeo ma(n)n vasaaeae || sachee baanee sio chith laagai aavan jaan rehaaeae ||5|| pa(n)ddith parr parr vaadh vakhaanehi bin gur bharam bhulaaeae || lakh chouraaseeh faer paeiaa bin sabadhai mukath n paaeae || jaa naao chaethai thaa gath paaeae jaa sathigur mael milaaeae ||6|| sathasa(n)gath mehi naam har oupajai jaa sathigur milai subhaaeae || man than arapee aap gavaaee chalaa sathigur bhaaeae || sadh balihaaree gur apunae vittahu j har saethee chith laaeae ||7|| so braahaman breham jo bi(n)dhae har saethee ra(n)g raathaa || prabh nikatt vasai sabhanaa ghatt a(n)thar guramukh viralai jaathaa || naanak naam milai vaddiaaee gur kai sabadh pashhaathaa ||8||5||22|| Allow me to indulge you in the Rahao verse of the whole shabad first. I am sure you would agree with me that Our Gurus were visionaries. Punctuation marks in English or Gurmukhi or in other languages are for the reader, which he/she, depending on the punctuation, expresses it to the listener with the change in intonation. As Gurbani is recited to the sangat in a poetic manner, the intonation becomes mute, hence the insertion of the word 'Rahao' which asks us to pause and understand the center idea of the whole message. One can call it a punctuation word. The Rahao verse is like the nectar of a flower and the rest of the verses are like petals protecting/complimenting the nectar, making the whole Shabad a flower that emits its scent in all directions sans bias. man rae naam japahu sukh hoe || gur pooraa saalaaheeai sehaj milai prabh soe ||1|| rehaao || Literal Translation: O mind, chant the Naam, the Name of the Lord, and find peace. Praising the Perfect Guru, you shall easily meet with that God. ||1||Pause|| Interpretation: Hey mann(Conscience) only by contemplating(gaviei,suniei,mann rakhiei bhao- by singing,listening and making the Gurmat ideal part of one's everyday life) one finds peace. Only by listening/following the True Guru one becomes a true seeker hence is in touch with Ik Ong Kaar forever. So the main idea we can derive about the whole Shabad from the Rahao verse is that, for a Sikh the only way to lead a peaceful life is by finding the true connection with Ik Ong Kaar through Gurbani Vichar. Now let's check the petals of this beautiful flower. sireeraag mehalaa 3 || maaeiaa mohu maerai prabh keenaa aapae bharam bhulaaeae || manamukh karam karehi nehee boojhehi birathhaa janam gavaaeae || gurabaanee eis jag mehi chaanan karam vasai man aaeae ||1|| Literal Translation: Siree Raag, Third Mehla: Emotional attachment to Maya is created by my God; He Himself misleads us through illusion and doubt. The self-willed manmukhs perform their actions, but they do not understand; they waste away their lives in vain. Gurbani is the Light to illuminate this world; by His Grace, it comes to abide within the mind. ||1|| Interpretation: Enticement in Maya (material world-life of Miri) is created by Ik ong Kaar (as is everything else) to create doubts in the seeker's mind as a training for a Sikh to remain on the Sikhi Marg against all odds. A Manmukh-an ignorant,does not follow Satguru's instructions, goes his/her own way, and hence lives his /her life in vain. Gurbani – Satguru's guidelines- is the only way the veil of darkness- ignorance- can be taken off so that the Gurmat light can illuminate one's mind. This verse shows us the difference between ignorance- manmat and Guru's wisdom- Gurmat. One lives the life of a manmukh by dwelling in the realm of Me-ism - which is not the Sikhi marg- whose road map can only be obtained via Gurbani. bharam gaeiaa bho bhaagiaa har charanee chith laae || guramukh sabadh kamaaeeai har vasai man aae || ghar mehal sach samaaeeai jamakaal n sakai khaae ||2|| Literal Translation: Doubt departs, and fear runs away, when you focus your consciousness on the Lord's Feet. The Gurmukh practices the Shabad, and the Lord comes to dwell within the mind. In the mansion of the home within the self, we merge in Truth, and the Messenger of Death cannot devour us. ||2|| Interpretation: When one gets rid of Me-ism, by focusing on Guru's teachings, all doubts (insecurities) and fear dissipate. Gurmukh, the true seeker puts into practice all that he has learned through Gurbani. With this Gurmat practice, he finds peace ( Ik Ong Kaar) within. Because of this, the fear of death exists no more. Here in the second petal Guru Sahib continues with the same thought process. Guru ji shows us that in order to find peace within one has to follow Gurmat path. By doing so one becomes fearless and death becomes welcoming by making us realize that it is the second surest thing after birth. naamaa shheebaa kabeer juolaahaa poorae gur thae gath paaee || breham kae baethae sabadh pashhaanehi houmai jaath gavaaee || sur nar thin kee baanee gaavehi koe n maettai bhaaee ||3|| Literal Translation: Naam Dayv the printer, and Kabeer the weaver, obtained salvation through the Perfect Guru. Those who know God and recognize His Shabad lose their ego and class consciousness. Their Banis are sung by the angelic beings, and no one can erase them, O Siblings of Destiny! ||3|| Interpretation: Naam Dev, a printer and Kabeer, a weaver were outcast in Hinduism because of their low castes and we know that the Brahmins, the temple `owners' believe that lower caste people do not get to heaven hence have no salvation. Guru ji is saying that even the ones that were considered having no salvation found home in Guru Shabad. Those who follow Gurbani obtain salvation no matter what their social status is. This third petal shows us the main religion of the time, Hinduism discriminated people of lower castes who were not allowed to enter the Hindu temples to pray. Sikhi changed all that. All who follow the Gurmat path are welcome in Guru's home, irrespective of their social or caste status. Guru Ka Langar is the best example in Sikhi to show this welcome. dhaith puth karam dhharam kishh sa(n)jam n parrai dhoojaa bhaao n jaanai || sathigur bhaettiai niramal hoaa anadhin naam vakhaanai || eaeko parrai eaeko naao boojhai dhoojaa avar n jaanai ||4|| Literal Translation: The demon's son Prahlaad had not read about religious rituals or ceremonies, austerity or self-discipline; he did not know the love of duality. Upon meeting with the True Guru, he became pure; night and day, he chanted the Naam, the Name of the Lord. He read only of the One and he understood only the One Name; he knew no other at all. ||4|| Interpretation: In this petal Guru ji is clarifying the Sikhi thought process by using a parable from Hindu mythology of Harnakash who was a cruel father living in Me-ism wanted his son Prahalaad to chant only his name, perform rituals about him rather than meditating on Ik Ong Kaar. But Prahalad after encountering the True Guru refused to chant his father's name or anyone else's but of Satguru. The forth petal shows us that Ik Ong Kaar is formless, genderless, timeless and dwells within and is not a personified deity that needs to be worshiped. khatt dharasan jogee sa(n)niaasee bin gur bharam bhulaaeae || sathigur saevehi thaa gath mith paavehi har jeeo ma(n)n vasaaeae || sachee baanee sio chith laagai aavan jaan rehaaeae ||5|| Literal Translation: The followers of the six different life-styles and world-views, the Yogis and the Sanyaasees have gone astray in doubt without the Guru. If they serve the True Guru, they find the state of salvation; they enshrine the Dear Lord within their minds. They focus their consciousness on the True Bani, and their comings and goings in reincarnation are over. ||5|| Interpretation: People who do not understand nor practice the Sikhi way of life of Miri-Piri will always be astray and dwell in the realm of Me-ism. Because they, the so called learned yogis and sanyaaasees consider themselves as Gurus with the direct divine connection. Once they shed the egoistic aura of Me-ism and serve the true Guru through Gurbani, they cease to be in the realm of reincarnation. This petal shows us that for a Sikh there's no cycle of birth and death. Man used to dwell in this before the birth of Guru Nanak because his religion at that time- Hinduism had instilled this fear of life and death in him. pa(n)ddith parr parr vaadh vakhaanehi bin gur bharam bhulaaeae || lakh chouraaseeh faer paeiaa bin sabadhai mukath n paaeae || jaa naao chaethai thaa gath paaeae jaa sathigur mael milaaeae ||6|| Literal Translation: The Pandits, the religious scholars, read and argue and stir up controversies, but without the Guru, they are deluded by doubt. They wander around the cycle of 8.4 million reincarnations; without the Shabad, they do not attain liberation. But when they remember the Name, then they attain the state of salvation, when the True Guru unites them in Union. ||6|| Interpretation: This verse again shows how the dogmatic religions, in this case Hinduism, manipulate their respective followers with scare tactics. The Vedantic philosophy says there are 8.4 million species on this earth, it is just like the biblical assumption of the world created in 6 days which the Muslims also believe in. The honchos use fear tactics declaring that they are the only ones who have the say as of what kind of joon – specie one would turn into after death. Little do they know that they themselves will go through the same joon cycles they condemn their followers to without Guru Shabad. This verse does not show anywhere that Sikhi believes in the 84 lakh joons. To the contrary. It shows us that it is fruitless to indulge in this rhetoric if one follows the Sikhi Marg. sathasa(n)gath mehi naam har oupajai jaa sathigur milai subhaaeae || man than arapee aap gavaaee chalaa sathigur bhaaeae || sadh balihaaree gur apunae vittahu j har saethee chith laaeae ||7|| Literal Translation: In the Sat Sangat, the True Congregation, the Name of the Lord wells up, when the True Guru unites us in His Sublime Love. I offer my mind and body, and I renounce my selfishness and conceit; I walk in Harmony with the Will of the True Guru. I am forever a sacrifice to my Guru, who has attached my consciousness to the Lord. ||7|| Interpretation: This verse gives us the Sikhi school of thought complimenting what is said in the above verse that when one renounces Me-ism and contemplates on SatGuru one is at peace with oneself. so braahaman breham jo bi(n)dhae har saethee ra(n)g raathaa || prabh nikatt vasai sabhanaa ghatt a(n)thar guramukh viralai jaathaa || naanak naam milai vaddiaaee gur kai sabadh pashhaathaa ||8||5||22|| Literal Translation: He alone is a Brahmin, who knows the Lord Brahma, and is attuned to the Love of the Lord. God is close at hand; He dwells deep within the hearts of all. How rare are those who, as Gurmukh, know Him. O Nanak, through the Naam, greatness is obtained; through the Word of the Guru's Shabad, He is realized. ||8||5||22|| Interpretation: This last petal completes the whole flower. It says that the only true Brahmin is the one who is not dogmatic but pragmatic, who does not use scare tactics on others and allots them the joons he deems fit for them. In other words a true Sikh is sans ego and doesnot play God nor does he claim to have the direct link to the almighty about what others should become or not. He is busy carving his own way of life according to the Gurmat ideals.. Tiwana Ji, I did not find in this Shabad your above claim. Am I missing something? Tejwant Literal Translation from: [URL="http://www.sikhnet.com/sggs/translation/0067.html"][COLOR=#247cd4]http://www.sikhnet.com/sggs/translation/0067.html[/COLOR][/URL] [/QUOTE]
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Changes In Sikhi: Does It Depend On The Way We Interpret Gurbani?
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