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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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Guru Granth Sahib
Jup Banee
Karmee Aavai Kaprhaa Nadree Mokh Du-aar
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<blockquote data-quote="Gyani Jarnail Singh" data-source="post: 198278" data-attributes="member: 189"><p>Sardar Gurpal Singh Khaira Chief Editor Sikh bulettin writes....</p><p></p><p> <strong>DIVINE REVELATION THE BASIS OF SIKH RELIGION[/FONT]</strong></p><p> Interpretation of Gurbani of Sri Guru Granth Sahib (SGGS) had[/FONT]</p><p> been and continues to be influenced by the background and the[/FONT]</p><p> discipline the interpreter belonged to i.e. Vedantic, Islamic,[/FONT]</p><p> Christian, agnosticism and even the atheism. It is also affected by[/FONT]</p><p> the professional discipline of the interpreting scholar such as[/FONT]</p><p> science, philosophy, legal etc. However the interpreting scholars[/FONT]</p><p> lack spiritual background and knowledge and rely on analyzing the[/FONT]</p><p> words (Akhar) of Gurbani, a sort of playing gymnastics with[/FONT]</p><p> language to render their conclusions. They foray into Gurbani of[/FONT]</p><p> SGGS in search of words or lines in shabads to equivocate and[/FONT]</p><p> support their preconceived notions. Any meaningful discussion with[/FONT]</p><p> them is not possible. They use strident tones in their discussion to[/FONT]</p><p> prate absurdities with the greatest seriousness.[/FONT]</p><p> Then what is there to insure that the interpretations and conclusions[/FONT]</p><p> an interpreter with scientific background using western[/FONT]</p><p> methodology or principles of science will be accurate and better[/FONT]</p><p> than all others. For example until recently science told us that life[/FONT]</p><p> cannot exist below certain depth in the ocean. Recent discovery of[/FONT]</p><p> creatures living at depths far below that limit proves the scientific[/FONT]</p><p> conclusions can be wrong. In a recent TV interview a prominent[/FONT]</p><p> NASA physicist with lots of credits to his name said the laws of[/FONT]</p><p> physics as we know on earth may not be applicable elsewhere in the[/FONT]</p><p> vast Universe. Gurbani already tells us in the Japji Sahib that [/FONT]<strong>“no[/FONT]</strong></p><p> <strong>matter how much anyone tries to explain and describe them, the[/FONT]</strong></p><p> <strong>doings of the creator are incomprehensible”.[/FONT]</strong></p><p> <strong><span style="font-family: 'AnmolLipi'">jy ko khY krY vIcwru[ krqy kY krxY nwhI sumwru]</span></strong></p><p> (SGGS Page 3 Japji)[/FONT]</p><p> Je Ko kahai karai vichar, karte kai karnai nahi sumar.[/FONT]</p><p> Languages humans use to communicate with each other are not[/FONT]</p><p> sufficient even for the exalted and blessed souls to explain the Will[/FONT]</p><p> of God[/FONT]<strong>. Even Knowing God, I cannot describe Him; He cannot[/FONT]</strong></p><p> <strong>be described in words. Gurbani Says;[/FONT]</strong></p><p> <strong>jy hau jwxw AwKw nwhI khxw kQnu n jweI][/FONT]</strong></p><p> (SGGS page 2 Japji)[/FONT]</p><p> Je hao jana akha nahi kahna kathan na jai.[/FONT]</p><p> Gurbani says through fifty two letters, the three worlds[/FONT]</p><p> and all things are described. [/FONT]<strong>But these letters shall[/FONT]</strong></p><p> <strong>perish just like everything else in this world; they[/FONT]</strong></p><p> <strong>cannot describe the unperishable.[/FONT]</strong></p><p> <strong>ey AKr iKir jwihgy Eie AKr ien mih nwih][/FONT]</strong></p><p> E Akhar khir jahige oe akhar in meh nahi.[/FONT]</p><p> Sikh Bulletin has been publishing articles by Dr.[/FONT]</p><p> Davinder Singh Chahal ji, a retired science professor[/FONT]</p><p> who has been expounding his Nanakian Phylosophy in[/FONT]</p><p> careful and often elaborate details which he claims he[/FONT]</p><p> arrived at using western scientific methodology in[/FONT]</p><p> interpreting Gurbani of SGGS. He has published the[/FONT]</p><p> English translation of Japji Sahib and a book titled[/FONT]</p><p> “Nanakian Philosophy, Basis for humanity”. We are[/FONT]</p><p> publishing chapter 25 titled “Nanakian Philosophy and[/FONT]</p><p> Science” of this book. Even though his labor and[/FONT]</p><p> persistent marketing is admirable his interpretation of[/FONT]</p><p> Gurbani has not achieved any acceptance. I am of the[/FONT]</p><p> opinion Dr. Chahal believes his explication conform to[/FONT]</p><p> the facts and strict requirements of a specific ideology[/FONT]</p><p> or logic or the known truth. However his firm scientific[/FONT]</p><p> belief that if you cannot see, touch, hear or feel[/FONT]</p><p> something it does not exist, has taken him away from[/FONT]</p><p> the spiritual and divine reality rendering his[/FONT]</p><p> interpretations inapt.[/FONT]</p><p> <strong>Gurbani is neither Philosophy nor Nanakian[/FONT]</strong></p><p> (Charan Singh Ontario/Canada, an email)[/FONT]</p><p> Sikh religion is based on the premise that God Himself[/FONT]</p><p> revealed to Guru Nanak Dev Ji and endowed him with[/FONT]</p><p> divine knowledge (Gurmat Gian) for the benefit of[/FONT]</p><p> suffering humanity. Soul exists and the body is its[/FONT]</p><p> temporary abode. Death of body is not death of the[/FONT]</p><p> soul[/FONT]<strong>. Any interpretation of Gurbani of SGGS which[/FONT]</strong></p><p> <strong>denies the absolute personality of loving God who is[/FONT]</strong></p><p> <strong>involved in His creation and is also independent of it[/FONT]</strong></p><p> <strong>is erroneous and misleading.[/FONT]</strong></p><p> <strong>Thou the independent father, thou are with all and[/FONT]</strong></p><p> <strong>without all.[/FONT]</strong></p><p> <span style="font-family: 'AnmolLipi'">sB hI miD siBh qy bwhir bymuhqwj bwpw]</span></p><p> <span style="font-family: 'AnmolLipi'">(</span>SGGS page 51 M 5)[/FONT]</p><p> Sabh hi madh sabheh te baher bemuhtaj bapa.[/FONT]</p><p> Nanakian Philosophy denies God’s personality and[/FONT]</p><p> expresses a tendency to identify God and Nature as[/FONT]</p><p> one. Because there is no God independent of Nature,[/FONT]</p><p> nothing can properly be termed sacred or holy. Despite[/FONT]</p><p> the clear and specific evidence in the SGGS it does not[/FONT]</p><p> accept Gurmat preached by the Sikh Gurus as divine[/FONT]</p><p> revelation. It is important to define the difference[/FONT]</p><p> between Revelation and Philosophy.[/FONT]</p><p> <strong>Revelation [/FONT]</strong>(Webster’s Dictionary)[/FONT]</p><p> “Something that is revealed by God to man”, the[/FONT]</p><p> dictionary of Philosophy also defines Revelation as[/FONT]</p><p> “communication of Devine Will”.[/FONT]</p><p> <strong>Philosophy [/FONT]</strong>(Webster’s Dictionary)[/FONT]</p><p> “A search for a general understanding of values and[/FONT]</p><p> reality by chiefly speculative rather than observational[/FONT]</p><p> means”. “The most general belief concepts and[/FONT]</p><p> attitude of an individual or group”.[/FONT]</p><p> <strong>Based on these definitions it is wrong to label[/FONT]</strong></p><p> <strong>Gurmat as philosophy. It does not fit. There is[/FONT]</strong></p><p> <strong>nothing speculative in the Gurbani of SGGS. To the[/FONT]</strong></p><p> <strong>best of my knowledge it specifically details the[/FONT]</strong></p><p> <strong>spiritual path for ascending to the divine reality.[/FONT]</strong></p><p> Gurbani clearly states Guru Nanak Dev’s unique[/FONT]</p><p> spiritual experience as he was called to God’s presence[/FONT]</p><p> and blessed with HIS service.[/FONT]</p><p> <strong>hauo FwFI vykwr kwrY lwieAw………FwFI scY mhil[/FONT]</strong></p><p> <strong>Ksim bulwieAw [/FONT]</strong><span style="font-family: 'AnmolLipi'">(</span>SGGS page 150 M:1)[/FONT]</p><p> hao dhadhi vekar karai laia……..[/FONT]</p><p> Dhadhi sachai mahal khasam bulaia[/FONT]</p><p> I the bard out of work, the Lord put me to his[/FONT]</p><p> service.......The Master summoned the minstrel to HIS[/FONT]</p><p> true court.[/FONT]</p><p> Bhai Gurdas has also given account of when Guru[/FONT]</p><p> Nanak Dev Ji ascended to the plane of truth and[/FONT]</p><p> appeared before the True One.[/FONT]</p><p> <strong>phlW bwby pwieAw bKS dr, ipCoN dy iPr Gwl[/FONT]</strong></p><p> <strong>kumweI [/FONT]</strong><span style="font-family: 'AnmolLipi'">(</span>Bhai Gurdas Var 1 Stenza 24)[/FONT]</p><p> Pehlan babay paia bakhash dar pichho de phir Ghal[/FONT]</p><p> kumaee.[/FONT]</p><p> Thus the divine revelation, spiritual communication of[/FONT]</p><p> Guru Nanak Dev Ji is directly from God. The[/FONT]</p><p> knowledge and truth communicated through this[/FONT]</p><p> revelation is traceable to the divine and not the body[/FONT]</p><p> and mind of the Guru. The Guru ji says his role is that[/FONT]</p><p> of a mediator and not that of a moderator.[/FONT]</p><p> <strong>jYsI mY AwvY Ksm kI bwnI qYsVw krI igAwnu vy lwlo][/FONT]</strong></p><p> <span style="font-family: 'AnmolLipi'">(</span>SGGS page 722 M:1)[/FONT]</p><p> jaisi mai avai khasam ki bani taisra kari gian ve lalo.[/FONT]</p><p> As the Word of the Lord comes to me, so do I utter, O[/FONT]</p><p> Lalo.[/FONT]</p><p> There are more references available in the Hymns of[/FONT]</p><p> the Gurus which tell us that the ultimate truth or Shabd[/FONT]</p><p> is communicated to the Gurus in direct communication[/FONT]</p><p> with God. According to SGGS (Guru) divine[/FONT]</p><p> manifestation is expressed in the concept of Joti. It is[/FONT]</p><p> the ascension of the seeker to God, not the descent of[/FONT]</p><p> God[/FONT]<strong>. “HE makes angels out of men, without delay”.[/FONT]</strong></p><p> ijn mwxs qy dyvqy kIey krq nw lwgI vwr]</p><p><span style="font-family: 'AnmolLipi'"> </span>(SGGS page 462 M:1)[/FONT]</p><p> Jin manas te devate kie karat na lagi var.[/FONT]</p><p> Once a seeker ascends to the plane of truth the Gurbani[/FONT]</p><p> tells us he then does not go astray ([/FONT]<span style="font-family: 'AnmolLipi'">nW auh mry nW Twgy</span></p><p> <span style="font-family: 'AnmolLipi'">jwey) </span>and after [/FONT]<strong>he gets Revelation he continues to stay[/FONT]</strong></p><p> <strong>in tune with God.[/FONT]</strong></p><p> <strong>Bgq sMig pRB gosit krq][/FONT]</strong></p><p> Bhagat sang parabh gosat karat. (SGGS page 894 M:5)[/FONT]</p><p> The revelation in Islam and Jewish traditions is not[/FONT]</p><p> directly from God to man. It is through an angel to[/FONT]</p><p> Mohammad and from a burning bush to Moses[/FONT]</p><p> respectively. In Christianity it is word made flesh and[/FONT]</p><p> no direct communication from God. There is no[/FONT]</p><p> revelation in Hinduism as God descends to earth as[/FONT]</p><p> Avtar. It is Guru Nanak Dev Ji, the first prophet who[/FONT]</p><p> clearly states that divine spiritual revelation he received[/FONT]</p><p> was not dependent upon any source and that God[/FONT]</p><p> directly, without intercession, revealed Himself to him[/FONT]</p><p> and what he (Nanak) spoke was directly from God[/FONT]</p><p> Himself (SGGS page 722). [/FONT]<strong>Yet this so called[/FONT]</strong></p><p> <strong>Nanakian Philosophy and its proponent scholars[/FONT]</strong></p><p> <strong>accept revelation as basis of other major religions[/FONT]</strong></p><p> <strong>but they deny divine revelation as the basis of Sikh[/FONT]</strong></p><p> <strong>religion. I wonder what makes Mohammad and[/FONT]</strong></p><p> <strong>Moses believable whose revelation was not direct[/FONT]</strong></p><p> <strong>from God and is recorded from Hearsay several[/FONT]</strong></p><p> <strong>centuries after their deaths but not Guru Nanak[/FONT]</strong></p><p> <strong>Dev ji who left for us his own hand written[/FONT]</strong></p><p> <strong>documentary evidence of divine spiritual revelation[/FONT]</strong></p><p> <strong>to him.[/FONT]</strong></p><p> <strong>Soul[/FONT]</strong></p><p> According to Gurbani a long period of time evolved[/FONT]</p><p> after the creation of the universe for environment to[/FONT]</p><p> settle down. The known universe is sustained by[/FONT]</p><p> motion. The moons revolve around planets, the planets[/FONT]</p><p> revolve around the suns and the suns revolve around[/FONT]</p><p> other larger suns. We know now, even the galaxies are[/FONT]</p><p> on the move. [/FONT]<strong>Evolution is a reaction to constant[/FONT]</strong></p><p> <strong>change that is universal throughout the universe[/FONT]</strong>.[/FONT]</p><p> Every living organism came into existence within[/FONT]</p><p> God’s Will and is born with a fixed time clock for[/FONT]</p><p> staying alive that differs for everything. Thus all[/FONT]</p><p> creation including humans had to go through[/FONT]</p><p> evolutionto arrive at the present state of existence.[/FONT]</p><p> Nowhere in the Gurbani it says that God created the[/FONT]</p><p> world as we see it now.[/FONT]</p><p> Gurbani specifically explains in very clear terms that[/FONT]</p><p> the soul is granted human body as an opportunity to[/FONT]</p><p> connect with the Perm-soul and warns not to waste this[/FONT]</p><p> chance with pursuits which may thwart this goal. [/FONT]<strong>This[/FONT]</strong></p><p> <strong>human body has been granted to you. This is your[/FONT]</strong></p><p> <strong>chance to meet the Lord of the universe.[/FONT]</strong></p><p> <strong>BeI prwpiq mwnuK dyhurIAw][/FONT]</strong></p><p> <strong>goibMd imlx kI ieh qyrI brIAw][/FONT]</strong></p><p> (SGGS page 12 M5)[/FONT]</p><p> Bhai prapat manukh dahuria,[/FONT]</p><p> Gobind milan ki ih teri baria.[/FONT]</p><p> Gurbani explains the God’s justice system using terms[/FONT]</p><p> as true court (sachi dergah), righteous judge (dharam[/FONT]</p><p> hadur), and true verdicts are rendered (othai sacho hi[/FONT]</p><p> sach nibrai), record of merits and demerits is read in[/FONT]</p><p> the presence of lord of dharama (changaia buraia[/FONT]</p><p> vachai dharam hadur). Verdict for souls with merits is[/FONT]</p><p> described as “receives honors in the true court”[/FONT]</p><p> (dargeh pavai mann), radiant face (mukh ujal). After[/FONT]</p><p> the soul leaves the body where does it goe? Gurbani[/FONT]</p><p> uses terms such as here and on the other side (halat,[/FONT]</p><p> palat), here and over there (aithai, othai), after life and[/FONT]</p><p> past life (agai, pashai) etc. Some of the terms used for[/FONT]</p><p> the soul are jind, jio, jinderia, and jia. Some of the[/FONT]</p><p> terms used for the body are pind, kaian, dehuria.[/FONT]</p><p> Migration of soul is explained as many births (bahut[/FONT]</p><p> janam), birth after birth (janam janam).[/FONT]</p><p> <strong>The soul suffers pain here and suffers hell by[/FONT]</strong></p><p> <strong>wandering in endless reincarnations (birth after[/FONT]</strong></p><p> <strong>birth).[/FONT]</strong></p><p> <strong>eIhwN duKu AwgY nrku BuMcY bhu jonI BrmwvY][/FONT]</strong></p><p> <span style="font-family: 'AnmolLipi'">(</span>SGGS page 1224 M 5)[/FONT]</p><p> ihan dukh again arak bhunchai baho joni bharmavai.[/FONT]</p><p> These are just a few examples from Gurbani. But the so[/FONT]</p><p> called Nanakian philosophy ignored all the shabads[/FONT]</p><p> giving clear instruction about the existence of soul as[/FONT]</p><p> separate from the body and whether it gets closer to[/FONT]</p><p> God or gets into a wandering cycle away from God[/FONT]</p><p> based on its good or bad action during its human life.[/FONT]</p><p> Instead it zeroed in to misinterpret a M:5 shabad on[/FONT]</p><p> SGGS page 885 about the death and disintegration of[/FONT]</p><p> the body and dispersal of elements ([/FONT]<span style="font-family: 'AnmolLipi'">pvnY mih pvn</span></p><p> <span style="font-family: 'AnmolLipi'">smwieAw). </span><strong>The classic example of scientific[/FONT]</strong></p><p> <strong>methodology in action is presented in interpreting[/FONT]</strong></p><p> <strong>the terms sanjog and vijog from the pauri 28 of[/FONT]</strong></p><p> <strong>Japji Sahib as Fusion and Fission. [/FONT]</strong>Japji Sahib pauris[/FONT]</p><p> 27 and 28 are about the Yogis where Guru ji advise[/FONT]</p><p> them if they do not have contentment and other virtues[/FONT]</p><p> their symbols are of no use. Simple advice to the Yogis[/FONT]</p><p> is made into something confusing for the seekers.[/FONT]</p><p> The rejection of revelation as the basis of Sikh religion[/FONT]</p><p> and considering it the philosophy of one person based[/FONT]</p><p> on his life experiences nullifies Gurbani completely.[/FONT]</p><p> This amounts to calling the Sikh Gurus liars when they[/FONT]</p><p> say we had direct communication with the Divine. It is[/FONT]</p><p> good thing that Sikh priest (Granthis) and so called[/FONT]</p><p> High Priests (Takhats’ Jathedars) are illiterate and[/FONT]</p><p> cannot read English and the Sikh intellectuals do not[/FONT]</p><p> like to read anything written by other Sikh intellectuals[/FONT]</p><p> that the Nanakian philosophy lies safely buried on[/FONT]</p><p> bookselves. I shudder to think of the consequences of[/FONT]</p><p> the Sikh communal reaction if the Nanakian [/FONT]<strong>Failosophy[/FONT]</strong></p><p> was authored by a non-Sikh.[/FONT]</p><p> Gurpal Singh Khaira[/FONT]</p></blockquote><p></p>
[QUOTE="Gyani Jarnail Singh, post: 198278, member: 189"] Sardar Gurpal Singh Khaira Chief Editor Sikh bulettin writes.... [B]DIVINE REVELATION THE BASIS OF SIKH RELIGION[/FONT][/B] Interpretation of Gurbani of Sri Guru Granth Sahib (SGGS) had[/FONT] been and continues to be influenced by the background and the[/FONT] discipline the interpreter belonged to i.e. Vedantic, Islamic,[/FONT] Christian, agnosticism and even the atheism. It is also affected by[/FONT] the professional discipline of the interpreting scholar such as[/FONT] science, philosophy, legal etc. However the interpreting scholars[/FONT] lack spiritual background and knowledge and rely on analyzing the[/FONT] words (Akhar) of Gurbani, a sort of playing gymnastics with[/FONT] language to render their conclusions. They foray into Gurbani of[/FONT] SGGS in search of words or lines in shabads to equivocate and[/FONT] support their preconceived notions. Any meaningful discussion with[/FONT] them is not possible. They use strident tones in their discussion to[/FONT] prate absurdities with the greatest seriousness.[/FONT] Then what is there to insure that the interpretations and conclusions[/FONT] an interpreter with scientific background using western[/FONT] methodology or principles of science will be accurate and better[/FONT] than all others. For example until recently science told us that life[/FONT] cannot exist below certain depth in the ocean. Recent discovery of[/FONT] creatures living at depths far below that limit proves the scientific[/FONT] conclusions can be wrong. In a recent TV interview a prominent[/FONT] NASA physicist with lots of credits to his name said the laws of[/FONT] physics as we know on earth may not be applicable elsewhere in the[/FONT] vast Universe. Gurbani already tells us in the Japji Sahib that [/FONT][B]“no[/FONT][/B] [B]matter how much anyone tries to explain and describe them, the[/FONT][/B] [B]doings of the creator are incomprehensible”.[/FONT][/B] [B][FONT=AnmolLipi]jy ko khY krY vIcwru[ krqy kY krxY nwhI sumwru][/FONT][/B] (SGGS Page 3 Japji)[/FONT] Je Ko kahai karai vichar, karte kai karnai nahi sumar.[/FONT] Languages humans use to communicate with each other are not[/FONT] sufficient even for the exalted and blessed souls to explain the Will[/FONT] of God[/FONT][B]. Even Knowing God, I cannot describe Him; He cannot[/FONT][/B] [B]be described in words. Gurbani Says;[/FONT][/B] [B]jy hau jwxw AwKw nwhI khxw kQnu n jweI][/FONT][/B] (SGGS page 2 Japji)[/FONT] Je hao jana akha nahi kahna kathan na jai.[/FONT] Gurbani says through fifty two letters, the three worlds[/FONT] and all things are described. [/FONT][B]But these letters shall[/FONT][/B] [B]perish just like everything else in this world; they[/FONT][/B] [B]cannot describe the unperishable.[/FONT][/B] [B]ey AKr iKir jwihgy Eie AKr ien mih nwih][/FONT][/B] E Akhar khir jahige oe akhar in meh nahi.[/FONT] Sikh Bulletin has been publishing articles by Dr.[/FONT] Davinder Singh Chahal ji, a retired science professor[/FONT] who has been expounding his Nanakian Phylosophy in[/FONT] careful and often elaborate details which he claims he[/FONT] arrived at using western scientific methodology in[/FONT] interpreting Gurbani of SGGS. He has published the[/FONT] English translation of Japji Sahib and a book titled[/FONT] “Nanakian Philosophy, Basis for humanity”. We are[/FONT] publishing chapter 25 titled “Nanakian Philosophy and[/FONT] Science” of this book. Even though his labor and[/FONT] persistent marketing is admirable his interpretation of[/FONT] Gurbani has not achieved any acceptance. I am of the[/FONT] opinion Dr. Chahal believes his explication conform to[/FONT] the facts and strict requirements of a specific ideology[/FONT] or logic or the known truth. However his firm scientific[/FONT] belief that if you cannot see, touch, hear or feel[/FONT] something it does not exist, has taken him away from[/FONT] the spiritual and divine reality rendering his[/FONT] interpretations inapt.[/FONT] [B]Gurbani is neither Philosophy nor Nanakian[/FONT][/B] (Charan Singh Ontario/Canada, an email)[/FONT] Sikh religion is based on the premise that God Himself[/FONT] revealed to Guru Nanak Dev Ji and endowed him with[/FONT] divine knowledge (Gurmat Gian) for the benefit of[/FONT] suffering humanity. Soul exists and the body is its[/FONT] temporary abode. Death of body is not death of the[/FONT] soul[/FONT][B]. Any interpretation of Gurbani of SGGS which[/FONT][/B] [B]denies the absolute personality of loving God who is[/FONT][/B] [B]involved in His creation and is also independent of it[/FONT][/B] [B]is erroneous and misleading.[/FONT][/B] [B]Thou the independent father, thou are with all and[/FONT][/B] [B]without all.[/FONT][/B] [FONT=AnmolLipi]sB hI miD siBh qy bwhir bymuhqwj bwpw][/FONT] [FONT=AnmolLipi]([/FONT]SGGS page 51 M 5)[/FONT] Sabh hi madh sabheh te baher bemuhtaj bapa.[/FONT] Nanakian Philosophy denies God’s personality and[/FONT] expresses a tendency to identify God and Nature as[/FONT] one. Because there is no God independent of Nature,[/FONT] nothing can properly be termed sacred or holy. Despite[/FONT] the clear and specific evidence in the SGGS it does not[/FONT] accept Gurmat preached by the Sikh Gurus as divine[/FONT] revelation. It is important to define the difference[/FONT] between Revelation and Philosophy.[/FONT] [B]Revelation [/FONT][/B](Webster’s Dictionary)[/FONT] “Something that is revealed by God to man”, the[/FONT] dictionary of Philosophy also defines Revelation as[/FONT] “communication of Devine Will”.[/FONT] [B]Philosophy [/FONT][/B](Webster’s Dictionary)[/FONT] “A search for a general understanding of values and[/FONT] reality by chiefly speculative rather than observational[/FONT] means”. “The most general belief concepts and[/FONT] attitude of an individual or group”.[/FONT] [B]Based on these definitions it is wrong to label[/FONT][/B] [B]Gurmat as philosophy. It does not fit. There is[/FONT][/B] [B]nothing speculative in the Gurbani of SGGS. To the[/FONT][/B] [B]best of my knowledge it specifically details the[/FONT][/B] [B]spiritual path for ascending to the divine reality.[/FONT][/B] Gurbani clearly states Guru Nanak Dev’s unique[/FONT] spiritual experience as he was called to God’s presence[/FONT] and blessed with HIS service.[/FONT] [B]hauo FwFI vykwr kwrY lwieAw………FwFI scY mhil[/FONT][/B] [B]Ksim bulwieAw [/FONT][/B][FONT=AnmolLipi]([/FONT]SGGS page 150 M:1)[/FONT] hao dhadhi vekar karai laia……..[/FONT] Dhadhi sachai mahal khasam bulaia[/FONT] I the bard out of work, the Lord put me to his[/FONT] service.......The Master summoned the minstrel to HIS[/FONT] true court.[/FONT] Bhai Gurdas has also given account of when Guru[/FONT] Nanak Dev Ji ascended to the plane of truth and[/FONT] appeared before the True One.[/FONT] [B]phlW bwby pwieAw bKS dr, ipCoN dy iPr Gwl[/FONT][/B] [B]kumweI [/FONT][/B][FONT=AnmolLipi]([/FONT]Bhai Gurdas Var 1 Stenza 24)[/FONT] Pehlan babay paia bakhash dar pichho de phir Ghal[/FONT] kumaee.[/FONT] Thus the divine revelation, spiritual communication of[/FONT] Guru Nanak Dev Ji is directly from God. The[/FONT] knowledge and truth communicated through this[/FONT] revelation is traceable to the divine and not the body[/FONT] and mind of the Guru. The Guru ji says his role is that[/FONT] of a mediator and not that of a moderator.[/FONT] [B]jYsI mY AwvY Ksm kI bwnI qYsVw krI igAwnu vy lwlo][/FONT][/B] [FONT=AnmolLipi]([/FONT]SGGS page 722 M:1)[/FONT] jaisi mai avai khasam ki bani taisra kari gian ve lalo.[/FONT] As the Word of the Lord comes to me, so do I utter, O[/FONT] Lalo.[/FONT] There are more references available in the Hymns of[/FONT] the Gurus which tell us that the ultimate truth or Shabd[/FONT] is communicated to the Gurus in direct communication[/FONT] with God. According to SGGS (Guru) divine[/FONT] manifestation is expressed in the concept of Joti. It is[/FONT] the ascension of the seeker to God, not the descent of[/FONT] God[/FONT][B]. “HE makes angels out of men, without delay”.[/FONT][/B] ijn mwxs qy dyvqy kIey krq nw lwgI vwr] [FONT=AnmolLipi] [/FONT](SGGS page 462 M:1)[/FONT] Jin manas te devate kie karat na lagi var.[/FONT] Once a seeker ascends to the plane of truth the Gurbani[/FONT] tells us he then does not go astray ([/FONT][FONT=AnmolLipi]nW auh mry nW Twgy[/FONT] [FONT=AnmolLipi]jwey) [/FONT]and after [/FONT][B]he gets Revelation he continues to stay[/FONT][/B] [B]in tune with God.[/FONT][/B] [B]Bgq sMig pRB gosit krq][/FONT][/B] Bhagat sang parabh gosat karat. (SGGS page 894 M:5)[/FONT] The revelation in Islam and Jewish traditions is not[/FONT] directly from God to man. It is through an angel to[/FONT] Mohammad and from a burning bush to Moses[/FONT] respectively. In Christianity it is word made flesh and[/FONT] no direct communication from God. There is no[/FONT] revelation in Hinduism as God descends to earth as[/FONT] Avtar. It is Guru Nanak Dev Ji, the first prophet who[/FONT] clearly states that divine spiritual revelation he received[/FONT] was not dependent upon any source and that God[/FONT] directly, without intercession, revealed Himself to him[/FONT] and what he (Nanak) spoke was directly from God[/FONT] Himself (SGGS page 722). [/FONT][B]Yet this so called[/FONT][/B] [B]Nanakian Philosophy and its proponent scholars[/FONT][/B] [B]accept revelation as basis of other major religions[/FONT][/B] [B]but they deny divine revelation as the basis of Sikh[/FONT][/B] [B]religion. I wonder what makes Mohammad and[/FONT][/B] [B]Moses believable whose revelation was not direct[/FONT][/B] [B]from God and is recorded from Hearsay several[/FONT][/B] [B]centuries after their deaths but not Guru Nanak[/FONT][/B] [B]Dev ji who left for us his own hand written[/FONT][/B] [B]documentary evidence of divine spiritual revelation[/FONT][/B] [B]to him.[/FONT][/B] [B]Soul[/FONT][/B] According to Gurbani a long period of time evolved[/FONT] after the creation of the universe for environment to[/FONT] settle down. The known universe is sustained by[/FONT] motion. The moons revolve around planets, the planets[/FONT] revolve around the suns and the suns revolve around[/FONT] other larger suns. We know now, even the galaxies are[/FONT] on the move. [/FONT][B]Evolution is a reaction to constant[/FONT][/B] [B]change that is universal throughout the universe[/FONT][/B].[/FONT] Every living organism came into existence within[/FONT] God’s Will and is born with a fixed time clock for[/FONT] staying alive that differs for everything. Thus all[/FONT] creation including humans had to go through[/FONT] evolutionto arrive at the present state of existence.[/FONT] Nowhere in the Gurbani it says that God created the[/FONT] world as we see it now.[/FONT] Gurbani specifically explains in very clear terms that[/FONT] the soul is granted human body as an opportunity to[/FONT] connect with the Perm-soul and warns not to waste this[/FONT] chance with pursuits which may thwart this goal. [/FONT][B]This[/FONT][/B] [B]human body has been granted to you. This is your[/FONT][/B] [B]chance to meet the Lord of the universe.[/FONT][/B] [B]BeI prwpiq mwnuK dyhurIAw][/FONT][/B] [B]goibMd imlx kI ieh qyrI brIAw][/FONT][/B] (SGGS page 12 M5)[/FONT] Bhai prapat manukh dahuria,[/FONT] Gobind milan ki ih teri baria.[/FONT] Gurbani explains the God’s justice system using terms[/FONT] as true court (sachi dergah), righteous judge (dharam[/FONT] hadur), and true verdicts are rendered (othai sacho hi[/FONT] sach nibrai), record of merits and demerits is read in[/FONT] the presence of lord of dharama (changaia buraia[/FONT] vachai dharam hadur). Verdict for souls with merits is[/FONT] described as “receives honors in the true court”[/FONT] (dargeh pavai mann), radiant face (mukh ujal). After[/FONT] the soul leaves the body where does it goe? Gurbani[/FONT] uses terms such as here and on the other side (halat,[/FONT] palat), here and over there (aithai, othai), after life and[/FONT] past life (agai, pashai) etc. Some of the terms used for[/FONT] the soul are jind, jio, jinderia, and jia. Some of the[/FONT] terms used for the body are pind, kaian, dehuria.[/FONT] Migration of soul is explained as many births (bahut[/FONT] janam), birth after birth (janam janam).[/FONT] [B]The soul suffers pain here and suffers hell by[/FONT][/B] [B]wandering in endless reincarnations (birth after[/FONT][/B] [B]birth).[/FONT][/B] [B]eIhwN duKu AwgY nrku BuMcY bhu jonI BrmwvY][/FONT][/B] [FONT=AnmolLipi]([/FONT]SGGS page 1224 M 5)[/FONT] ihan dukh again arak bhunchai baho joni bharmavai.[/FONT] These are just a few examples from Gurbani. But the so[/FONT] called Nanakian philosophy ignored all the shabads[/FONT] giving clear instruction about the existence of soul as[/FONT] separate from the body and whether it gets closer to[/FONT] God or gets into a wandering cycle away from God[/FONT] based on its good or bad action during its human life.[/FONT] Instead it zeroed in to misinterpret a M:5 shabad on[/FONT] SGGS page 885 about the death and disintegration of[/FONT] the body and dispersal of elements ([/FONT][FONT=AnmolLipi]pvnY mih pvn[/FONT] [FONT=AnmolLipi]smwieAw). [/FONT][B]The classic example of scientific[/FONT][/B] [B]methodology in action is presented in interpreting[/FONT][/B] [B]the terms sanjog and vijog from the pauri 28 of[/FONT][/B] [B]Japji Sahib as Fusion and Fission. [/FONT][/B]Japji Sahib pauris[/FONT] 27 and 28 are about the Yogis where Guru ji advise[/FONT] them if they do not have contentment and other virtues[/FONT] their symbols are of no use. Simple advice to the Yogis[/FONT] is made into something confusing for the seekers.[/FONT] The rejection of revelation as the basis of Sikh religion[/FONT] and considering it the philosophy of one person based[/FONT] on his life experiences nullifies Gurbani completely.[/FONT] This amounts to calling the Sikh Gurus liars when they[/FONT] say we had direct communication with the Divine. It is[/FONT] good thing that Sikh priest (Granthis) and so called[/FONT] High Priests (Takhats’ Jathedars) are illiterate and[/FONT] cannot read English and the Sikh intellectuals do not[/FONT] like to read anything written by other Sikh intellectuals[/FONT] that the Nanakian philosophy lies safely buried on[/FONT] bookselves. I shudder to think of the consequences of[/FONT] the Sikh communal reaction if the Nanakian [/FONT][B]Failosophy[/FONT][/B] was authored by a non-Sikh.[/FONT] Gurpal Singh Khaira[/FONT] [/QUOTE]
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Guru Granth Sahib
Jup Banee
Karmee Aavai Kaprhaa Nadree Mokh Du-aar
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