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Sikhism English Translation Sree Guru Granth Sahib

Discussion in 'Blogs' started by swarn bains, Nov 4, 2015.

  1. swarn bains

    swarn bains United States
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  3. Original

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    Thank you Sir !

    It is always a pleasure to listen or read Gurbani in whatever shape or form it's presented. Reading your presentation this morning I've noticed the following incogruency with that of Professor Sahib Singh Ji's version. It is with, ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥, where, Professor Ji interprets as -
    'ਸੋਚ' ਦਾਅਰਥ ਹੈ 'ਇਸ਼ਨਾਨ', ਅਤੇ 'ਸੁਚਿ' ਦਾ ਅਰਥ ਹੈ 'ਪਵਿੱਤਰਤਾ' । ਇਹਨਾਂ ਹੀ ਦੋ ਸ਼ਬਦਾਂ ਦੀ ਮਿਲਾਵਟ ਦਾ ਸ਼ਬਦ ਹੈ 'ਸੋਚਿ', ਜਿਸ ਦਾ ਅਰਥ ਹੈ ਸੁੱਚ, ਪਵਿੱਤਰਤਾ, ਇਸ਼ਨਾਨ । ਸ਼ਬਦ 'ਸੁਚਿ' ਇਸਤ੍ਰੀ ਲਿੰਗ ਹੈ । ਸੰਸਕ੍ਰਿਤ ਵਿਚ ਭੀ ਇਹ ਇਸੇ ਹੀ ਸ਼ਕਲ ਵਿਚ ਹੈ । ਜਿਵੇਂ ਸ਼ਬਦ 'ਮਨ' ਤੋਂ 'ਮਨਿ' ਬਣਿਆ ਹੈ, ਜਿਸ ਦਾ ਅਰਥ ਹੈ 'ਮਨ ਵਿਚ', ਇਸ ਤਰ੍ਹਾਂ 'ਸੋਚ' ਤੋਂ 'ਸੋਚਿ' ਨਹੀਂ ਬਣ ਸਕਦਾ, ਕਿਉਂਕਿ ਲਫ਼ਜ਼ 'ਮਨੁ' ਪੁਲਿੰਗ ਹੈ ਤੇ 'ਸੋਚ' (ਜਿਸ ਦਾ ਅਰਥ 'ਵਿਚਾਰ' ਹੈ) ਇਸਤ੍ਰੀ ਲਿੰਗ ਹੈ। ਸੋ, ਸ਼ਬਦ 'ਸੋਚਿ' ਅਧਿਕਰਨ ਕਾਰਕ ਦੀ ( ਿ) ਤੋਂ ਬਿਨਾ ਹੀ ਅਸਲ ਸਰੂਪ ਵਾਲਾ ਸੰਸਕ੍ਰਿਤ ਦਾ ਹੀ ਲਫ਼ਜ਼ 'ਸੁਚਿ' ਹੈ, ਜਿਸ ਦਾ ਅਰਥ ਹੈ ਪਵਿੱਤਰਤਾ ।
    And, you sir construe 'ਸੋਚ' as a mental activity, meaning, thinking ? Please provide rationale behind your construction.

    Much obliged.
     
  4. swarn bains

    swarn bains United States
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    dear sir; thank you for your comments. please do not get mad, i am blunt and straight forward.
    baba Nanak wrote japujee sahib. sikhs asked guru Hargobind jee to explain japujee sahib. he did and at the end he said this is to the best of my ability. actual meaning only baba jee knows.
    now we are the translators. sahib singh did it first. great thing and i admire him. he was a sanskrit scholar, so his explanation went towards sanskrit, remember he was a social scholar. you also have become a scholar by reading his explanation. that means you also follow the sanskrit meanings. Baba nanak did not go to sanskrit school. his philosophy was spirituality. spirituality and sanskrit or any other language are different schools of thought and learning. so he wrote with spirituality in mind. I tried the same route, though i am not a scholar either social or spiritual. i just jumped in ignorantly and it taught me a lot. though i do not know saanskrit like sahib singh or all other patiala university professors who translated sggs. in my opinion, the entire sggs is spiritual not social. i will tell u to read sahib singh's explanation of waaraan te wadheek page 1410 by baba jee and then think in your own mind. i think a person who wants to understand and explain sggs should follow his own instinct not what someone else said. so my explanation goes towards spirituality. one cannot become divine by thinking, he may think for ever. this is spiritual side not social or sanskrit side. there will always be conflict between understanding my explanation with that of Bhai sahib singh. those who think sahib singh was Babak Nanak reincarnate will always differ with my explanation. I will recommend not to read my explanation if you are the follower of Bhai sahib singh. It is internet age. everything one needs is available on the internet and mahan kosh. But i will also recommend that you should run your own horses wild and try to explain to yourself first and then, get into the field of discussions.
    i have a question for u and which i put before to someone also. first find out how many writers wrote in sggs from sahib singhs explanation and then we will discuss further. search the net and find out what sahib singh says about the number of writers. that is the test of one's own understanding.
     
  5. swarn bains

    swarn bains United States
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    i have a request to admin singh ( please do not send me the e mail for any objection or explanation). i have nothing to do. i read all wherever i have made a mistake of jumping in. my purpose of getting involved was : may be someone will read and may be start thinking that way
     
  6. Original

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    Sir,

    I think you're doing a wonderful job by spreading the word of God, definitely an undertaking of significant proportions. However, it is important how Gurbani is translated within the conventional modes to ensure conformance and authenticity of original text is preserved. In view of that, I've some reservations and as a result paste the following for your reference - much obliged:
    academic writing: Arguing and discussing
    Introduction
    An essential part of critical writing is arguing and discussing.

    In academic writing, arguing and discussing is often part of a larger piece of writing. In arguing and discussing, you are expected to present two or more points of view and discuss the positive and negative aspects of each case. On the basis of your discussion, you can then choose one point of view and persuade your readers that you are correct. This means giving your opinions (positive and negative) on the work of others and your own opinions based on what you have read and learned. You need to evaluate arguments, weigh evidence and develop a set of standards on which to base your conclusion.

    As always in academic writing, all your opinions must be supported - you should produce your evidence and explain why this evidence supports your point of view. It is important to distinguish between (see Toulmin, 1958):

    • your claim (proposition, thesis, point, position) - your point of view, what you believe;
    • your reason(s) (explanations)- why you believe what you do;
    • your evidence (support or grounds) - the facts, data and examples that support your point of view; and
    • your argument (warrant) - how the evidence you have provided leads to the claim your are making.
    A simple example would be:

    • your claim e.g. John is a good teacher;
    • your reasons e.g. He gets on well with his students;
    • your evidence e.g. I have seen him in class.
    • your argument Good rapport with students is essential for a good teacher.
    There are two main methods of presenting an argument, and in general the one you choose will depend on exactly your task (SeeUnderstanding the question and Organising the answer for more information).
     
  7. swarn bains

    swarn bains United States
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    I will give u the answer to the question i posed to you. I am an old man . since childhood i have been hearing that sggs is written by 36 people. when i started the translation i started to write the names of Bhatts because those names were controversial. so i wrote the name the line and the stanza. the counting system in sggs is unique. if u look sincerely the numbering system even tells the person. for in stance i found that there are two permanand. the numbering system makes it clear. then there are different group of bhatts. each group has it own numbering system. i counted the number 42. there is a group of parmanand and gayand plus some more. parmanand has 5 sawayaas, gayand ha 5 swayaas. then in the same group there are three swayaas with no name. they are as follows page 1403 swayaas 1/11, 2/12 and page 1404 3/13. this counting is contrary to rest of sggs counting. i will give u my opinion. either they are written by one man but the numbering is conflicting. or it is written by 3 men and the numbering is conflicting. i am unable to give u definite answer. someone else should come in and explain. in general the sikh schollars link these swayaas to gayand and that is it. but it is wrong. so why there is much discrepancy in counting the number of people who wrote sggs.
    i will give u that answer also. 99.999 percent sikhs do not read sggs with an intent of knowing this. you said bhai sahib singh said and so and so said and we all take it for granted that there are 36 people whose baani is in sggs.but when i counted my number differs.It is 42. that is the reason i asked you to find out from sahib singhs explanation to find out whether he counted or he also heard from someone like all of us. this explanation alone will give the sincerity and intent and motive of the scholars how seriously they take sggs. thanks
     
  8. Original

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    Swarn Ji

    Please continue to share your wisdom of SGGSJ with the wider community. I do not have absolute but limited knowledge of the composition of SGGSJ. I attend more to the accuracy of the interpretations and the translations to ensure it reflects Sikh conceptual ideology and theoretical reasoning. For example, your translation of ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥ is in my view, inconsistent within the wider meaning of the poets intent n purpose. That is to say, ਸੋਚੈ ਸੋਚਿ is worded to reflect cleanliness of a person [mind], which is congruent with both concept and completion of the entire shabd. Professor Sahib Singh's Sanskrit proficiency doesn't come in to the equation at all, Guru Nanak constructed the first 4 verses with a specific end product as an answer in verse 5. The emphasis is on how one can become " sachiar" [truthful, virtuous, pure] and break the wall of maya. Nanak answers in verse 5 -
    ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ remain within hukam and do thy deeds !

    I trust you know what you're doing and wish you the very best !

    Gnite n Godbless
     
  9. swarn bains

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    i am trying to present different point of view.some will agree to it and some will disagree to it. but i think i or u or someone else has the right to put his or her view forward. it should not be objectionable. the real meaning is known only to the writer. we all twist the mind one way or the other. more people bring in their view more the horizon opens up. if i was arguing with Baba nanak then i was definitely wrong. but in this case the others who u believe are just like me. the only difference is that bhai sahib singh translated first among the sikhs and others just follow him. that is not the law. i actually like the translation by Mccauliff over all sikhs. all sikh translators follow the same line as bhai sahib singh. it appears to me that the sikh community has accepted that bhai sahib singh was Nanak's incarnate. that is their view. remember this is the first time someone has contradicted that version and being objected to by those who think sahib singhs translation is the ultimate. let the time go. some people will start thinking the way i think then there will be less questions on this kind of thought. i did not put it here to show off. there are lot of mistakes in my expression and so are the others. but pushing your own opinion on someone is had to take. i think u will be coming to me almost every day not agreeing with my concept. the best option would be read the whole thing and copy what does not appeal to you and why not. do not bring in so and so explanation but with your own thinking. i have been on this subject for the last 45 years. spend some time and then we will discus it
     
  10. swarn bains

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    page 723
    ਆਵਨਿ ਅਠਤਰੈ ਜਾਨਿ ਸਤਾਨਵੈ ਹੋਰੁ ਭੀ ਉਠਸੀ ਮਰਦ ਕਾ ਚੇਲਾ॥

    ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚਕੀ ਬੇਲਾ॥੨॥੩॥੫॥
    please search or contemplate the above stanza and give me your explanation. check all the translations or your own view.
     
  11. Original

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    ...I think the important thing to remember is that three points of view are usually presented for configuration of SGGSJ - Man, Cosmos and Brahm. Whether one discusses relationship between Man n Brahm or Brahm n Man, the Cosmos comes between the two. Social society has always maintained an existence of a higher reality to determine a righteous path in the world of humans. This is what the social scientists have called the religious institutions founded by a higher being. Banikars accordingly make use of stretegic tools to hammer home certain fundamental truths. For example, nam simran. This is an important device to help exit the trapped soul within the cycle of birth n death [reincarnation]. All emphasis is placed upon it by all the Banikars in conjunction with one's gristhiya jeevan, that is, a householder's life is seen as the bedrock of society. Similarly, Nanak has a direct message for man which he discusses in the first four verses of Jap Ji Sahib and provides an answer in the fifth verse, meaning, 'hey human, to break the wall of maya and realise the ultimate truth then remain within the law of creation [hukam] and let go of the so called practices of cleanliness, keeping silence, food mindfulness n intelligencia". It would be improper in my view to interpret it differently because the poet's intent and meaning of message will be both incongruent and inconsistent with the rest of the poem. Attention to the precise vocabulary and syntax used by the poet enables the reader to locate a poems intention and preoccupation with absolute clarity. Such attention to detail helps navigate and understand the otherwise complicated framework within which it is constructed. To focus on diction, provides a platform to climb on board the poet's train of thought in conceptualising both the philosophical and emotional content of the subject matter with ease. In conclusion, it must be said that the true meaning and intent of Gurbani ought to be interpretated in fullness of period, point of view and the direct conveyance of the message, nothwithstanding, the interpreter's subjectivity but overall objectivity.

    Much obliged
     
  12. swarn bains

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    after spending all my adult life, i am still on the ground and limping. you are already in the cosmos. you are already in the sky and much ahead of me. good for you. i have no objection to what u are doing, nor i am capable of it.
    it is very easy to ask questions, but to answer one is a different thing. you did not answer my question. you will have question after question for me. do u think i should answer your questions?
    Page 230

    ਗੁਰਮੁਖਿ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ ॥

    The ego of the guru-willed (guru’s follower) disappears.

    ਗੁਰਮੁਖਿ ਮੈਲੁ ਨ ਲਾਗੈ ਆਇ ॥

    No filth sticks to the guru-willed.

    ਗੁਰਮੁਖਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੨॥

    The name of God dwells in the mind of the guru-willed. ||2||

    ਗੁਰਮੁਖਿ ਕਰਮ ਧਰਮ ਸਚਿ ਹੋਈ ॥

    Truth is the deed and code of conduct of the guru-willed;

    ਗੁਰਮੁਖਿ ਅਹੰਕਾਰੁ ਜਲਾਏ ਦੋਈ ॥

    The guru-willed burns away ego and duality.

    ਗੁਰਮੁਖਿ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਹੋਈ ॥੩॥

    The guru-willed is attuned to the name and attains peace. ||3||

    ਆਪਣਾ ਮਨੁ ਪਰਬੋਧਹੁ ਬੂਝਹੁ ਸੋਈ ॥

    Attaining divine knowledge in your mind realizes God.

    ਲੋਕ ਸਮਝਾਵਹੁ ਸੁਣੈ ਨ ਕੋਈ ॥

    You may preach other people, but no one listens.

    ਗੁਰਮੁਖਿ ਸਮਝਹੁ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥੪॥

    The guru-willed understands and attains eternal peace.

    ਮਨਮੁਖਿ ਡੰਫੁ ਬਹੁਤੁ ਚਤੁਰਾਈ ॥

    The self-willed (follower of own mind) the liars think themselves very clever.

    ਜੋ ਕਿਛੁ ਕਮਾਵੈ ਸੁ ਥਾਇ ਨ ਪਾਈ ॥

    Whatever they do attains nothing.

    ਆਵੈ ਜਾਵੈ ਠਉਰ ਨ ਕਾਈ ॥੫॥

    They come and go and find no place to rest. ||5||

    ਮਨਮੁਖ ਕਰਮ ਕਰੇ ਬਹੁਤੁ ਅਭਿਮਾਨਾ ॥

    The self-willed perform egotistic deeds!

    ਬਗ ਜਿਉ ਲਾਇ ਬਹੈ ਨਿਤ ਧਿਆਨਾ ॥

    They sit like storks pretending to meditate.

    ਜਮਿ ਪਕੜਿਆ ਤਬ ਹੀ ਪਛੁਤਾਨਾ ॥੬॥

    When arrested be the devil of death they regret! ||6||

    ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥

    Without serving the true guru, liberation cannot be obtained.

    ਗੁਰ ਪਰਸਾਦੀ ਮਿਲੈ ਹਰਿ ਸੋਈ ॥

    By guru’s grace, one meets the Lord.

    ਗੁਰੁ ਦਾਤਾ ਜੁਗ ਚਾਰੇ ਹੋਈ ॥੭॥

    Guru is the bestowal throughout the four ages. ||7||

    ਗੁਰਮੁਖਿ ਜਾਤਿ ਪਤਿ ਨਾਮੇ ਵਡਿਆਈ ॥

    For the guru-willed; God’s name is the status symbol and higher caste.

    ਸਾਇਰ ਕੀ ਪੁਤ੍ਰੀ ਬਿਦਾਰਿ ਗਵਾਈ ॥

    The worldly wealth has been destroyed.

    ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਝੂਠੀ ਚਤੁਰਾਈ ॥੮॥੨॥

    O Nanak, without the name. Clever tricks are false. ||8||2||
     
  13. swarn bains

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    By the way i did not put sggs translation here to answer questions. i thought someone may read it. may be there is a benefit, but i was ignorant. because everyone is well educated and much smarter than me. everyone is better than me.
    ਹਮ ਮਸਕੀਨ ਸਰਣਾਗਤੀ, ਦਯਾ ਕਰੋ ਪ੍ਰਭ ਮੋਹਿ, ਹਰਿ ਨਾਮਾ ਮੋਰੇ ਮਨ ਵਸੈ, ਬਿਨੈ ਸੁਣੋ ਪ੍ਰਭ ਮੋਹਿ,
    ਹਰਿ ਪ੍ਹਰਭ ਹਮ ਨੀਚ ਕਰੰਮਾ, ਹਮ ਸੇ ਕਛੂ ਨ ਹੋਇ, ਮਯਾ ਕਰੋ ਮੇਰੇ ਪ੍ਰਰਾਣਪਤਿ, ਪ੍ਰਭ ਭਾਵੈ ਸੋ ਹੋਇ
     
  14. Original

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    Swarn Ji
    I fell in love with your gurmukhi poetry....ਗੁਰੂਦੁਆਰ, your work is beautiful and I'm sure lot of people benefit. Plato said, "wise men speak because they have something to say, fools because they have to say something", you're not a fool but a learned man, education or no education, Waheguru has chosen you to render seva of Gurbani full stop. Keep up the good work !

    Warm regards !
     
  15. swarn bains

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    you are very kind to me thank u
    here is one for u
    ਜਾਗ

    ਦੁੱਧ ਜੰਮੇਂ ਜਾਗ ਲਗਾ ਕੇ, ਰੱਬ ਮੰਨੇਂ ਯਾਰ ਮਨਾ ਕੇ

    ਪਿਆਰ ਯਾਰ ਦਾ ਭੇਦ ਰੱਬ ਦਾ, ਖ੍ਹੋਲੇ ਚੇਟਕ ਲਾ ਕੇ

    ਗੁੜ੍ਹਤੀ ਏ ਇਕ ਜਾਗ ਅਜਿਹਾ, ਜੰਮਣ ਸਮੇਂ ਬੱਚੇ ਕੂ ਦੇਵੋ

    ਗੁਰ ਮੰਤ੍ਰ ਸਾਈ ਦੀਖਿਆ, ਜਨ ਮਨ ਖੋਜਣ ਅਲਖ ਅਭੇਵੋ

    ਕਿਰਤ ਕਮਾਈ ਪਿਛਲੇ ਜਨਮ ਦੀ, ਲਿਖੈ ਮੱਥੇ ਲੀਕਾਂ ਲਾ ਕੇ

    ਮਲਯਾਗਰ ਮਹਿਕ ਏ ਗੁੜ੍ਹਤੀ, ਵਣ iਤਣ ਜਾਗ ਲਗਾ ਦੇਵੇ

    ਸਾਈ ਜਾਗ ਜਗਤ ਵਿਚ ਜਾਦੂ, ਹਰ ਪੱਤੇ ਮਹਿਕ ਸਮਾ ਦੇਵੇ

    ਹਰ ਜਾ ਹਰਿ ਸਾ ਬਣਤ ਬਣਾਈ, ਮਨ ਸਮਝੇ ਜਾਗ ਲਗਾ ਕੇ

    ਪਾਰਸ ਪਰਸ ਜਾਇ ਪਰਸੀਐ, ਤਾਂਬਾ ਸਵਰਨ ਬਣ ਆਵੈ

    ਪਾਕੁਠਾਲੀ ਜਾਗ ਲਾਏ ਪਾਰਖ, ਸਵਰਨ ਕੁੰਦਨ ਬਣ ਜਾਵੈ

    ਸਾਈ ਜਾਗ ਜਨ ਮਨ ਭਾਇ, ਛੱਡੇ ਮੁਗਧ ਕੂ ਸਾਧ ਬਣਾ ਕੇ

    ਇਸ਼ਕ ਮਜਾਜ਼ੀ ਇਸ਼ਕ ਹਕੀਕੀ, ਸੋ ਜਾਣੈ ਜਿਸ ਤਨ ਬੀਤੀ

    ਮਨ ਭੰਗ ਕਿਸੈ ਤਨ ਭੰਗ, ਹਰ ਇਕ ਮਨ ਦੀ ਅਪਣੀ ਨੀਤੀ

    ਪਰ ਇਸ਼ਕ ਅਵੱਲੜਾ ਡਾਕੂ ਏ, ਲੁੱਟ ਲੈਂਦਾ ਚਿੱਤ ਭਰਮਾ ਕੇ

    jਜੋ ਦਿਲ ਦੇ ਕੇ ਯਾਰ ਮਨਾਵੇ, ਸੇਈ ਭੇਦ ਚਿੱਤ ਦਾ ਪਾਵੇ

    ਯਾਰ ਪਿਆਰ ਸਿਰ ਹੱਥ ਰੱਖ, ਮੁਰੀਦਾਂ ਦੇ ਚਿੱਤ ਸਮਾਵੇ

    ਛੁਪ ਚਿੱਤ ਚ ਬੋਹਿਥ ਛੇੜਦਾ, ਮੁੜ ਛੱਡੇ ਪਾਰ ਲੰਘਾ ਕੇ

    ਰੱਬ ਪਾਉਣਾ ਕੋਈ ਜਾਦੂ ਨਹੀਂ, ਕੇਵਲ ਮਨ ਸਿੱਧਾ ਕਰਨਾ

    ਜਾਗ ਲਗਾ ਕੇ ਪਿਆਰ ਪਾ ਕੇ, ਗੁਰ ਕੀਰਤਿ ਜਿਉਂਦੇ ਮਰਨਾ

    ਮਨ ਨੀਵਾਂ ਮਤ ਊਚ ਬਣਾਵੈ, ਮਾਹੀ ਮੂਰਤ ਚਿੱਤ ਵਸਾ ਕੇ

    ਚਿੱਤ ਚ ਸੂਰਤ ਮਨ ਚ ਮੂਰਤ, ਵਸ ਜਾਵੇ ਜਦੋਂ ਜਾਗ ਲੱਗੇ

    ਸਭ ਰਿਸਤੇ ਨਾਤੇ ਛੱਡ ਬੈਂਸ, ਚਰਾਗ ਚਿੱਤ ਦਾ ਜਗਣ ਲੱਗੇ

    ਦੋ ਰੂਹਾਂ ਇਕ ਮਿਕ ਹੋ ਜਾਵਣ, ਛੱਡੈ ਯਾਰ ਕੂ ਯਾਰ ਬਣਾ ਕੇ

    ਇਸ਼ਕ ਅਜਿਹਾ ਡਾਕੂ ਏ, ਲੁੱਟ ਲੈਂਦਾ ਅਖੀਆਂ ਖੁਲ੍ਹੀਆਂ ਨੂੰ

    ਚਿੱਤ ਮਾਹੀ ਮਾਹੀ ਗਾਉਣ ਲੱਗੇ, ਪਰ ਸੀ ਦੇਂਦਾ ਏ ਬੁਲ੍ਹੀਆਂ ਨੂੰ

    ਕਰੈ ਤੰਗ ਇਸ਼ਕ ਚੜ੍ਹੇ ਰੰਗ ਇਸ਼ਕ, ਛੱਡੈ ਬੰਦੇ ਨੂੰ ਰੱਬ ਬਣਾ ਕੇ

    ਬਾਵਨ ਜੁਗ ਨ੍ਹੇਰੇ ਵਿਚ ਬੈਠਾ, ਮੁੜ ਰੱਬ ਮੁਰਸ਼ਦ ਧਿਆਇਆ

    ਪਿਆਰ ਪਾ ਕੇ ਯਾਰ ਮਨਾ ਕੇ,ਖੁਦ ਰੱਬ ਹੋਂਦ ਵਿਚ ਆਇਆ

    ਰੱਬ ਮਨਾਉਣਾ ਯਾਰ ਤੋਂ ਸੌਖਾ, ਪਰ ਯਾਰ ਮੰਨੇਂ ਆਪ ਮਿਟਾ ਕੇ

    ਜੱਗ ਚਲਾਉਣ ਕੂ ਮਜ਼੍ਹਬ ਬਣਾਏ, ਇਸ ਵਿਚ ਭੇਦ ਨ ਕਾਈ

    ਮਜ਼੍ਹਬ ਚੋਂ ਕਿਸੈ ਰੱਬ ਨ ਪਾਇਆ, ਬੈਂਸ ਨੇ ਸੱਚੀ ਆਖ ਸੁਣਾਈ

    ਨਵੇਂ ਮਜ਼੍ਹਬ ਨਿੱਤ ਉਠ ਖਲੋਂਦੇ, ਪਿਛਲਿਆਂ ਤੇ ਦੂਸ਼ਣ ਲਾ ਕੇ

    ਯਾਰ ਮਨਾ ਕੇ ਰੱਬ ਮੰਨਦਾ, ਯਾਰ ਮੰਨੇਂ ਪਿਆਰ ਚ ਮਰ ਕੇ

    ਬੈਂਸ ਨੂੰ ਯਾਰ ਦਾ ਪਿਆਰ ਸਤਾਵੇ, ਲਿਖਦਾ ਏ ਡਰ ਡਰ ਕੇ

    ਜੱਗ ਆਸ਼ਿਕਾਂ ਦਵੇ ਤਸੀਹੇ, ਬੈਂਸ, ਤੂੰ ਰੱਖੀਂ ਇਸ਼ਕ ਛੁਪਾ ਕੇ

    ਜਾਗ ਲਾ ਜਿਉਂ ਦੁੱਧ ਜੰਮਦਾ, ਤਿਵੇਂ ਯਾਰ ਮਨਾ ਰੱਬ ਮੰਨਦਾ

    ਰੱਬ ਯਾਰ ਨੇ ਦੋਵੇਂ ਇਕੋ, ਤੂੰ ਯਾਰ ਮਨਾਉਣੋ ਕਿਉਂ ਸੰਗਦਾ

    ਯਾਰ ਰੱਬ ਚ ਭੇਦ ਨਾ ਕਾਈ, ਪਰ ਖੁਲ੍ਹਦਾ ਜਾਗ ਲਗਾ ਕੇ
     
    #14 swarn bains, Nov 5, 2015
    Last edited: Nov 5, 2015
  16. Original

    Original
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    Swarn Ji, tuhada nam rakh dita "Shiv-Swarn Swadvi" [SSS]...kee push da ho haal fakir'ian da sad'ien nadee'ian visherd'ian heer'ian da.

    Thank you
     
  17. swarn bains

    swarn bains United States
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    ishaq is one track and how a person thinks. majazai or hakeeki. batalvi's ishaq is majazi in my opinion. but his is hakeeki ishaq. that is one of the reason for my attempt to translate sggs. i have lot of good punjabi poetry on face book if u want to read. my id is swarn bains. try it if u want or anyone else to that fact.
     

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