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Guru Granth Sahib
Composition, Arrangement & Layout
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
Comparing Saints With Scholars
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<blockquote data-quote="Sikh80" data-source="post: 75494" data-attributes="member: 5290"><p>It is an interesting post. All saints and God men have paved and widened the fruitful ways for us to meet the ultimate truth that is immutable and unchangeable. They have shown the path in their own languages and methods. Saint is an insignia of a person of a higher spiritual level and, probably, the one who has realized the God, the truth, the ultimate reality that is there immutable and almost imperishable.</p><p> </p><p> Saints who could communicate effectively could show us the way and those who could </p><p> Not do so always required the interpreters for explaining the concept of the limitless and the fathomless.</p><p> </p><p> How to put the limitless into a few limited words have must have been, probably, the biggest achievements of all the saints who prescribed the essential edicts of the philosophy of religions. The limitless was reduced in the bounds of the limits of the words. </p><p> </p><p> It is for this reason that there was a language that was employed by the sages for communicating as to what was done. The concepts, the moods and the shades of the thoughts are generally not reflected in the language that is the biggest deficiency of any human language. An apple will only be a concept. I cannot describe you an apple and its color. May be it is red, true, but is it evenly red?</p><p> No it is not and nor is it possible as it is not a painted object. It shall be entering into abstracts if we begin describing the color of an apple. It shall be meaningless as it is not possible. </p><p> </p><p> We cannot, on account of the deficiency of the languages and their innate characteristics, describe as to what we see. If this is a problem to describe as to what we see it would still be a challenging task to interpret as to what we do not see but where we have to conceptualize the meaning of the words in full context where it has been used and employed by the author. Herculean task. !</p><p> </p><p> It is this Task that a scholar is doing; trying to debug that is authored in words the context of the particular color of the thought in which it is authored shall never be known. A scholar need not have attained the level that the sages might have had. May be it is not the case as if the scholar is also a realized soul he would prefer to communicate with the help of the selected words as he himself is an author. </p><p> </p><p> Scholar and saints cannot be compared because of this characteristic. No scholar shall be of the level of the saint. With this background the question can be tackled.</p><p> </p><p><u><em> “I wonder why Guru Ji didn't supply the translations Why Guru Sahib stresses on reading and singing Gurbani, Why Guru Granth sahib Ji is our Guru Why He stresses on following the truth but not the translators or evaluators of Gurbani? Why Gurbani is all in raags? - to sing and sing Gurbani- repeating it over and over again so that it delves deep within us in its purest form</em></u>.”</p><p> </p><p> Reading of Gurbani is advised/edicted as repetition makes an impression on the soul. [Gurbani]. Second or the next question is almost like asking as to why Nanaks are our Guru. Guru can be a teacher, a spiritual Master or as has been explained already by Randip ji. Translator is not evaluating Gurbani he is an interpretor as you have stated in the post. Rest of the questions, are to be answered by oneself like why bani is in Raagas. This is not a question at all. [It like saying as to why Bani has been authored. However, every songs and poetry or ‘Ghazals’ should have some form of poetic background hence notes or ragas].I am also not sure whether you are telling us or asking.</p><p> </p><p> The search of truth continues; as very aptly summed up by Aad ji. Gurus were much above scholars. They are much above that. They should be all God like or God. I pay my regards!</p><p> </p><p> Thanks for the post Pyramid ji. </p><p></p><p></p><p> </p><p>E& O.E</p></blockquote><p></p>
[QUOTE="Sikh80, post: 75494, member: 5290"] It is an interesting post. All saints and God men have paved and widened the fruitful ways for us to meet the ultimate truth that is immutable and unchangeable. They have shown the path in their own languages and methods. Saint is an insignia of a person of a higher spiritual level and, probably, the one who has realized the God, the truth, the ultimate reality that is there immutable and almost imperishable. Saints who could communicate effectively could show us the way and those who could Not do so always required the interpreters for explaining the concept of the limitless and the fathomless. How to put the limitless into a few limited words have must have been, probably, the biggest achievements of all the saints who prescribed the essential edicts of the philosophy of religions. The limitless was reduced in the bounds of the limits of the words. It is for this reason that there was a language that was employed by the sages for communicating as to what was done. The concepts, the moods and the shades of the thoughts are generally not reflected in the language that is the biggest deficiency of any human language. An apple will only be a concept. I cannot describe you an apple and its color. May be it is red, true, but is it evenly red? No it is not and nor is it possible as it is not a painted object. It shall be entering into abstracts if we begin describing the color of an apple. It shall be meaningless as it is not possible. We cannot, on account of the deficiency of the languages and their innate characteristics, describe as to what we see. If this is a problem to describe as to what we see it would still be a challenging task to interpret as to what we do not see but where we have to conceptualize the meaning of the words in full context where it has been used and employed by the author. Herculean task. ! It is this Task that a scholar is doing; trying to debug that is authored in words the context of the particular color of the thought in which it is authored shall never be known. A scholar need not have attained the level that the sages might have had. May be it is not the case as if the scholar is also a realized soul he would prefer to communicate with the help of the selected words as he himself is an author. Scholar and saints cannot be compared because of this characteristic. No scholar shall be of the level of the saint. With this background the question can be tackled. [U][I] “I wonder why Guru Ji didn't supply the translations Why Guru Sahib stresses on reading and singing Gurbani, Why Guru Granth sahib Ji is our Guru Why He stresses on following the truth but not the translators or evaluators of Gurbani? Why Gurbani is all in raags? - to sing and sing Gurbani- repeating it over and over again so that it delves deep within us in its purest form[/I][/U].” Reading of Gurbani is advised/edicted as repetition makes an impression on the soul. [Gurbani]. Second or the next question is almost like asking as to why Nanaks are our Guru. Guru can be a teacher, a spiritual Master or as has been explained already by Randip ji. Translator is not evaluating Gurbani he is an interpretor as you have stated in the post. Rest of the questions, are to be answered by oneself like why bani is in Raagas. This is not a question at all. [It like saying as to why Bani has been authored. However, every songs and poetry or ‘Ghazals’ should have some form of poetic background hence notes or ragas].I am also not sure whether you are telling us or asking. The search of truth continues; as very aptly summed up by Aad ji. Gurus were much above scholars. They are much above that. They should be all God like or God. I pay my regards! Thanks for the post Pyramid ji. E& O.E [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Comparing Saints With Scholars
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