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PART-II Liberation/Mukti/salvation

Discussion in 'Gurmat Vichaar' started by Sikh80, Nov 5, 2007.

  1. Sikh80

    Sikh80
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    I shall be posting the materail in parts as and when it is ready.
     
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  3. Astroboy

    Astroboy Malaysia
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    Seeker07 Ji,

    Your summary is wonderful. Projectnaad would love to broadcast it as a Presentation.

    I'll give you their contact if you need it.
     
  4. Sikh80

    Sikh80
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    Respected Begum ji,

    I am very grateful to you for your kind and very encouraging comments. All I am doing is to go through the electronic edition of the Bani's .I do make notes and do share with all. I keep on posting my doubts for clarifications.

    My english is very simple and plain. I also see after posting that there are always some spelling errors in them.
    Yes, I shall like to see if I can be of any assistance to anyone.


    Regards




    Regards
     
  5. Sikh80

    Sikh80
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    hukmI sgl kry Awkwr ] (150-15, mwJ, mÚ 1)
    The Lord, by the Hukam of His Command, has created the entire creation.
    ========================
    The above 'tuk' is reproduced here to show and conform that HE himself created the creation with the 'word'.
    Hope it would be useful.
    Regarding the time when it was done, I shall have to refer back the 'bani' and reply when I have found the answer. But does it really matter.

    In any case I shall post it when I get it.
    Thx
     
  6. Sikh80

    Sikh80
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    Re:

    Word or sabad /sabad as appearing in English Translation.


    I have, in this post, raised a small issue regarding the exact meaning of the term 'word of the shabad' as is used in the English translations. There is a thread which is discussing the same thing.

    I am putting in this thread four sample of the lines where the same term has appeared in the SGGS ji.[Electronic format]. I am giving below that I have searced for .The conclusion is left to the audience and the sangat. I shall not try to speculate on this term and its meaning. For me it would be pre-mature to do the same, I shall also not be able to proceed further unless suitable clarification is contributed by friends and sangat.

    May be someone out there should respond. I can make a request only. I am not inventing or discovering anything. I am only presenting that I am learning and where I think I am not clear.

    Yes, only Gurmukhi knowning persons will be able to participate as the other translaton that I have referred to is from Dr. Sahib Singh ji who has authored exclusively in Gurmukhi. Kindly excuse me for this. Also excuse me for poor word formation in the text that i am unable to improve upon even after repeated attempts. May be it is on account of Gurmukhi and English texts spread all over the post.

    Given below is the text of preceding/succeding line as well.[wherever possible]


    1.
    eyku sbdu bIcwrIAY jw qU qw ikAw hoir ]1] rhwau ] (17-18, isrIrwgu, mÚ 1)



    I dwell upon the One Word of the Shabad. You are mine-what else do I need? ||1||Pause||



    1.As per Shaib Singh ji




    [ eyku sbdu—pRBU dI is&iq-swlwh dI bwxI [

    jdoN qyrI is&iq-swlwh dI bwxI nUµ ivcwrdw hY (qW ieh smJ pYNdI hY ik) jdoN qUM (swfy isr au~qy rwKw) hYN, qW hor koeI swfw kIh ivgwV skdy hn [1[rhwau


    2.
    mn ry scu imlY Bau jwie ] (18-5, isrIrwgu, mÚ 1)

    O mind, meeting with the True One, fear departs.




    BY ibnu inrBau ikau QIAY gurmuiK sbid smwie ]1] rhwau ] (18-6, isrIrwgu, mÚ 1)

    [only Sabad-stand alone]

    Without the Fear of God, how can anyone become fearless? Become Gurmukh, and immerse yourself in the Shabad. ||1||Pause||



    2.As per Sahib Singh ji.



    hy (myry) mn! jdoN sdw-iQr pRBU iml pey, qW dunIAw dw fr-shm dUr ho jWdw hY [ jd qk prmwqmw dw fr-Adb mn ivc nwh hovy, mnu`K dunIAw dy frW qoN bc hI nhIN skdw (qy prmwqmw dw fr-Adb qdoN hI pYdw huMdw hY jdoN jIv) gurU dI rwhIN Sbd ivc juVdw hY [1[rhwau[


    scu—sdw-iQr rihx vwlw pRBU [ BY ibnu—(inrml) fr qoN ibnw



    3.


    ibnu gur mYlu n auqrY ibnu hir ikau Gr vwsu ] (18-16, isrIrwgu, mÚ 1)



    Without the Guru, this pollution is not removed. Without the Lord, how can there be any homecoming?





    eos bdu vIcwrIAY Avr iqAwgY Aws ] (18-17, isrIrwgu, mÚ 1)
    Contemplate the One Word of the Shabad, and abandon other hopes.




    nwnk dyiK idKweIAY hau sd bilhwrY jwsu ]4]12] (18-17, isrIrwgu, mÚ 1)


    O Nanak, I am forever a sacrifice to the one who beholds, and inspires others to behold Him. ||4||12||




    3.As per Sahib Singh ji




    gurU qoN ibnw mn dI mYl nhIN DupdI, prmwqmw ivc juVn qoN ibnw mwnsk Afolqw nhIN l`BdI [ (hy BweI!) iek (rwzk) pRBU dI hI is&iq-swlwh ivcwrnI cwhIdI hY (jo is&iq-swlwh krdw hY auh) hor hor AwsW C`f dyNdw hY[ hy nwnk! (AwK—) ijhVw gurU Awp pRBU dw drSn kr ky mYnUµ drSn krwauNdw hY, mYN aus qoN sdw sdky jWdw hW [4[12[

    4.



    iDRgu jIvxu dohwgxI muTI dUjY Bwie ] (18-18, isrIrwgu, mhl 1)


    The life of the discarded bride is cursed. She is deceived by the love of duality.



    klr kyrI kMD ijau Aihinis ikir Fih pwie ] (18-18, isrIrwgu, mhl 1)
    Like a wall of sand, day and night, she crumbles, and eventually, she breaks down altogether.





    ibnu sbdY suKu nw QIAY ipr ibnu dUKu n jwie ]1] (18-19, isrIrwgu, mhl 1)


    Without the Word of the Shabad, peace does not come. Without her Husband Lord, her suffering does not end. ||1||



    4.As per Sahib Singh ji

    iDRgu—iPtkwr-jog [ dohwgxI—mMdy BwgW vwlI, pqI qoN iv`CuVI hoeI [ muTI—mu`TI, T`gI hoeI [ dUjY Bwie—(pRBU qoN ibnw) iksy hor pRym ivc [ kyrI—dI [ Aih—idn [ inis—rwq [ ikir-ikr ky [1[






    ArQ:- jyhVI Bwg-hIx jIv-iesqRI (pRBU-pqI qoN ibnw mwieAw Awidk) hor dUjy ipAwr ivc hI T`gI rihMdI hY aus dw jIauxw iPtkwr-jog hI hY [ ijvyN k`lr dI kMD [1](shjy shjy) ikrdI rihMdI hY, iqvyN aus dw Awqmk jIvn BI idn rwq (mwieAw dy moh ivc) ikr ikr ky Fih-FyrI huMdw jWdw hY [ (suK dI ^wqr auh dOV-B`j krdI hY, pr) gurU dI srn qoN ibnw suK nhIN iml skdw (mwieAw dw moh qW sgoN du`K hI du`K pYdw krdw hY, qy) pqI-pRBU ƒ imlx qoN ibnw mwnsk du`K dUr nhIN huMdw [1[




    Yes ,it is true that I am devoting time on this and hope you would also go through Sahib Singh ji's Teeka that is available on many sites. Kindly go through the next line in which 'sabad /'word of sabad' appears in SGGS ji else it is going to be a useless exercise. I would be there where I am and vice versa is likely to be true.

    It would be a mutual help.









    [1] I would infer that it refers to ‘wall of sand’
     
  7. Astroboy

    Astroboy Malaysia
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    sireeraag mehalaa 1 ||
    Siree Raag, First Mehl:

    aavahu bhainae gal mileh ank sehaelarreeaah ||
    Come, my dear sisters and spiritual companions; hug me close in your embrace.

    mil kai kareh kehaaneeaa sanmrathh kanth keeaah ||
    Let's join together, and tell stories of our All-powerful Husband Lord.

    saachae saahib sabh gun aougan sabh asaah ||1||
    All Virtues are in our True Lord and Master; we are utterly without virtue. ||1||

    karathaa sabh ko thaerai jor ||
    O Creator Lord, all are in Your Power.

    eaek sabadh beechaareeai jaa thoo thaa kiaa hor ||1|| rehaao ||
    I dwell upon the One Word of the Shabad. You are mine-what else do I need? ||1||Pause||

    jaae pushhahu sohaaganee thusee raaviaa kinee gunanaee ||
    Go, and ask the happy soul-brides, ""By what virtuous qualities do you enjoy your Husband Lord?""

    sehaj santhokh seegaareeaa mithaa bolanee ||
    "We are adorned with intuitive ease, contentment and sweet words.

    pir reesaaloo thaa milai jaa gur kaa sabadh sunee ||2||
    We meet with our Beloved, the Source of Joy, when we listen to the Word of the Guru's Shabad."||2||

    kaetheeaa thaereeaa kudharathee kaevadd thaeree dhaath ||
    You have so many Creative Powers, Lord; Your Bountiful Blessings are so Great.

    kaethae thaerae jeea janth sifath karehi dhin raath ||
    So many of Your beings and creatures praise You day and night.

    kaethae thaerae roop rang kaethae jaath ajaath ||3||
    You have so many forms and colors, so many classes, high and low. ||3||

    sach milai sach oopajai sach mehi saach samaae ||
    Meeting the True One, Truth wells up. The truthful are absorbed into the True Lord.

    surath hovai path oogavai gurabachanee bho khaae ||
    Intuitive understanding is obtained and one is welcomed with honor, through the Guru's Word, filled with the Fear of God.

    naanak sachaa paathisaahu aapae leae milaae ||4||10||
    O Nanak, the True King absorbs us into Himself. ||4||10||


    Seeker07 Ji,

    eaek sabadh beechaareeai jaa thoo thaa kiaa hor ||1|| rehaao ||
    I dwell upon the One Word of the Shabad. You are mine-what else do I need? ||1||Pause||

    If I didn't read the whole shabad, the translation would seem out of context but after reading the whole shabad, I consider this translation as admissible, for it is the overall subject that needs to be understood.
     
  8. Sikh80

    Sikh80
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    It is being in maize/labrynth....ding....dong..ding...dong...la,....la...la...la...infinity times.......Thank you sir...for GYXCvsrTYucvd.
     
  9. Sikh80

    Sikh80
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    Holy Guru Nanak IV declared[1]:
    [Text is underlined by the author.]


    "2.0 Councillors (Pancho)! Those who hide their guru are not good persons.
    They lose all profits inclusive of capital.
    Originally, Nanak proclaimed (doctrine) Inductive-Deductively (agam-nigam)
    Perfect Guru (God)'s Revelations (time to time) befell Him from above.
    Such Perfect-Complete God's praise pleased all (faithful) Guru-Sikhs:
    But, such a (blessed) hour was not at hand to faithless (manmukh) ones."1


    Introduction The Guru-Sikh Religion is the latest world religion.2 According to all major-minor Holy Canon's internal evidence, its founder was Divine Guru Nanak (1469-1539). He formally ordained a successor who's Canonical Consecration's Convention continued to fulfill old prophecies to the tenth and last Holy (human) Guru Gobind Singh (1675-1708).3 Historically, all came at the fag-end of ancient Oriental Indo-Semitic religious canons and fulfilled their prophecies ordained earlier like unto myriad prophets4, who are verified in the Guru-SikhReligious major-minor Holy Canons.


    Tradition


    All ten Holy Gurus from the very outset over the last five centuries, time and again personally ordained ecclesiastics (bishops, ministers, preachers, etc.) to disseminate divinely revealed doctrine. That unbroken convention continues until now. The tenth and the last Holy Guru, Gobind Singh, personally ordained ministers and expanded their number to over one hundred; but three Holy Gurus rebel descendant Sikh cults and 55 liaison Masands (Masnad-I Ali) ministries were "anathematized."5 Also most Masands and all six Holy Gurus Fauj were totally disbanded on Solar Indian New Year, Baisakhi, 1699; great holy occasion. On that day's elimination, old conventional ecclesiastics, inclusive of new ministries, totaled about three dozen. Since that day, Guru-Sikhs spread all over South Asia, and, within the last two-and-a-half to three centuries, continue to develop over a few thousand centers with many branches, each officially registered


    1. Guru Granth:Guru Nanak IV:p. 304 11.2-4; Guru Nanak III:p 1016 1.3; Guru Nanak V:p. 1302:16, etc.


    2. Guru-Sikh Religion: not Sikh Religion/Sikh(ism) Doctrine is used here for many reasons; who's intent is to catch neo-Sikh eyes, attitude misguided by 16-20 per cent Christian missions reference to other world religions (dealt in another article) may take note: 1) There is no Sikh Religion. Sikh(s) follow their Guru. Hence, religion/doctrine is of the Guru. If it is of Sikhs: are they collectively the Guru? Or, who or where is their Guru?


    3. Ibid:pp. 968:1-*8-13; 1401:19-; 1406:12, etc.; & Dasam Granth Bachitar Natak IV:1-*7-*9-10*; V:7-*8-10; & Bhai Gur Das. Var:I:x1vii:*1-3-; I;xlviii:1-*5-8* (cross ref:XXIX:xii:*5); Ref. Guru Rattan Mal Sao Sakhi:26, etc.


    4. Ibid.:pp.307:15-19;968 :9;1117:6*7, etc., which can be furnished upon request.


    5. Like unto a PALACE's mansion with a Hall with pillers and many suites and rooms, founder Holy Guru Nanak established 8 bishops (manjidar). Holy Guru Amar Das' expanded 22 bishops (later 7th Holy Guru's Kabul Manji & 9th Guru's Assam Manji, etc.) & 72 preachers (piredar). Holy Guru Ram Das' anathematized 55 masand. 5th Holy Guru's 4 types of sangat heads (pradhan). 6-10 Holy Gurus' 10 Udasi (4 dhune+6 bakhshishan=10). 9th Guru's Seva (Adan-Shahi) Panthi, & finally 10th Holy Guru's are 15 Nirmal Ministers (also are minister's of Nihangs). After 1708 C.E., evolved Sikh Sects are not Holy Guru ordained, but, of devotees.

    in various erstwhile and independent Indian, Pakistani, Bangladeshi, and other national governmental revenue and municipal offices, as well as modern neo-Sikh Centers now recorded throughout the world.

    Since Baisakhi (1699/1706-8), all conventional ministries very strictly continue to be bound by the Holy Canon's "mandates."6 In unbroken continuity, convention never interpreted any major-minor Holy Canon's passages or phrases out of "context."


    Guru-SikhReligious Faithful:


    From the outset of 1699's Baisakhi, the foundational and unbroken continuity of the Guru-Sikhreligious faithful consisted of two lay Sikhs forms: the civil (Sahijadhari) and the military (Singh) Sikhs. Both groups by tradition are ministered by their respective types of Holy Guru's ordained ecclesiastics, namely Civil Sikhs by the Civil Udasi Ministers, consisting of 10 ministry branches, and Civil & Military Sikhs by the tenth Holy Guru Gobind Singh's personally ordained Nirmal-Singh Ministry, consisting of 15 basic ministries which have evolved to over 1,000 branches. In fact, the British loyal national ex-Div. Judge M.A. Macauliffe, who was born in 1837, carried out "Divide & Rule Policy" to serve the British befittingly well.7 Due to unavoidable historical evidence and with very far-sighted, ulterior, and political motive, he clearly wrote:


    "There are two great divisions ofSikhs, Sahijdhari and Singhs
    In the Singhs are included the Nirmalas and Nihangs.
    The Sahijdhari include the Udasi"6


    Yet, Judge Macauliffe also continually showered great praise upon traditional scholarship to clearly express that without professional guidance, none truly could understand Sikhscriptures. Also he implied that lay Sikhs are out of touch with the technicalities of old religious canons and that Sikhs are hearing puzzling paradoxes. Those ignorant of the canons' languages (p.xv) are unacquainted with Indo-Semitic canons and later evolved denominations, sects, cults, etc. Without convention's guidance, no interpretationof Guru-Sikh major-minor scriptures was possible. Judge Macauliffe was very reluctant to admit more in writing, and in doing so, he made future Sikh generations reliant upon his work. Yet, he never wished to tell Sikhs that they ultimately will leave blind faith, acquaint themselves to reason/common-sense (aqal)8 logic (Tarak:nigamagam), and learn arts (kala) and science subjects technically, thereby circumventing the need to acquaint themselves with the outmoded South Asian languages to understand properly their Holy Canons in "spirit."


    Furthermore, Macauliffe wrote that understanding sacred literature would require learning linguistics, old-new forms of grammar, syntax, and semantics. Medieval scholars wrote works customarily, in poetry, which is grammatically never exact yet facilitates easy memorization. Thus, Sikhs must learn classical prosody (1 to 5; Tuke:2 to 16-Pade), convert phrases into logical propositions, then interpret them in spirit. Minimally, a Sikh must learn rules of literal, figurative, and metaphysical semantics in order to understand old canonical/literary forms in spirit. In other words, five forms of expression include: 1) Riddles (Kut Sabd); 2) Internal question-answer riddles (Antar alapaka); 3) External hidden riddle answers (Bahar alapka); 4) Prose and poetry's connection with classical-country holy music (Rag); 5) Poetry's music rhythm-times (Ghar) relation to 14 forms of devotion and so on.



    6. Sikh Religion Vol. I.p.lii para. 2(1909). NOTE: His use of the word, "division," is suspect in 1863-1909 amply, as if a schism already existed. Refer his MENTOR Bhai Kahn Singh's Mahan Kos:Shajadhari:$footnote (p.137 3rd Edt. 1974). Yet, it was created by him who made the British aware of this fact, then covertly created Singh Sabha Movement, that led to evolve a first Khalsa Divan, then Chief Khalsa Divan, Parliament's Sikh Marriage Act 1910, Gurdwara Reform movement, Parliament Gurdwara Act 1925, so much so, that division-separatism ultimately led to PARTITION OF THE INDIAN SUB-CONTINENT which was then ruled under British Governor General/Viceroy from Arabia's Aden to Burma's South: Singapore. Its pros and cons left for another article about South Asians even after half a century have learned little-nothing after experiencing such great suffering through irreligious divide-separatist polity!


    7. "Divide" Hindu, Muslim & Sikh Religious followers & Rule through evolving/or stressing within them their denominational Separatist Policy.



    8. Guru Granth: Guru Nanak I:p.1254:3.


    Guru-SikhReligious Theocratic Power As a natural corollary, growth of Guru-Sikhreligious theocratic powers needs emphasis.9 From time immemorial, religious and political leaders have applied "four" basic rules of polity:

    Retain unity (Sam), to be conciliatory in times of discords;

    Offer trade, remuneration (Dam), barter, or pay ransom "to keep peace;"

    "Divide" separatist (Bhed) polity to hold power at all cost;10 and

    Punish (Dand) individuals, in case of collective trouble, to establish righteousness (dharm yudh).11

    Now, few Sikhs realize after three generations that Judge Macauliffe laid a foundation for the evolution of neo-Sikhism. He visualized the British Empire's might, global growth and its English language evolving globally. With foresight, he believed that westernized Sikhs will evolve. Hence, he created an entirely covert Christian Monotheist Church based on a neo-Sikh system to teach Guru-Sikhscriptures and neo-Sikh politics. Indeed, Sikhs now basically follow his translations of Holy Guru-Sikh canons and interpretationofSikh history. Obviously, contemporary writers, inclusive of many, accept Judge Macauliffe as a pioneer, like Dr. McLeod, with western neo-Sikh scholars interpreting Holy Guru-Sikh canons on his work. Those who do so are totally ignorant of tradition, thereby keep on inaccurately interpreting crucial theological points.


    Note: Evidently modern neo-Sikhs seem unaware that the English language of William Shakespear's (1564-1616) dramas was contemporaneous with the reign of King James I (1603-1625), who patronized the Holy Bible's Revised Version (1611). Shakespeare wrote in that time's spoken lingua franca. Evidently, 'that' old English language is not prevalent today, neither is the Queen's Royal Court language nor erstwhile British Empire's spoken/written colonial English. In fact, unquestionably, the old English language's idiom, syntax, and grammar are different and distinct from our contemporary English world over.
    Holy Guru Nanak (1469-1539) belonged to the same era that witnessed adoption of the King James Bible. Surprisingly, modern Sikh scholars do not frequently consider linguistic traditions of the five-hundred-year old Holy Guru Sikh Canons. The reader should note that this lack of understanding of traditional text is only a recent trend. For instance, the two-hundred-year old classical works of Bhai Santokh Singh and the century old Nirmal Sant by Tara Singh Noratam's are written in Gurumukhi script,12 and these works represent old Canons Lingua Franca (Ruri Bani)!13 These works are just as distinct from all modern Gurumukhi script's Westernized Panjabi language as has evolved from the 1920s to the 1950s.
    The fact is: Modern Panjabi language is a new language. Its idiom evolved due to Western printing, published literatures, and the dissemination of many translations, factors that heavily influenced Indian languages and changed all Indic regional languages presentation. Indeed, the Panjabi language was no exception. Our new Panjabi structure is not the same as five-hundred years back, neither is the Panjabi language half a century ago.



    9. Of "four" objects: i.e., Ethics-Morals (Dharm), ii.Socio-Economics (Arth), iii.Socio-Political Desires (Kam) & iv.Physo-Spiritual individual-integral Liberation (Moks).


    10. NOTE: This third "Divide, separate (Bhed)" is considered irreligious and negated by all theistic God fearing religious ethics: although, all must be aware of its effects.


    11. Guru Granth:Guru NAnak I:pp.144:19-*3-; 580:1-; 1411:17-; 1412:-3-; Dasam Granth:K.Av:2489-92 & D.Ch.I:231; (Ramayan/Maha-Bharat) Bhagvad-Gita:II:*31, *37-38; VIII:7, XVIII:43, 60, 78,etc.


    12. Before British influence, the term "Pandit" meant a "scholar" even among the Hindu priestly caste, although nromally by caste referred: Sharma, Mishr(a), etc. NOTE: Tara Singh was a 'Jat' of Panjab. He studied at Kasi; hence recognized a great scholar.


    13. Guru Granth:pp.421:2; 427:1; 936:19; etc. Macauliffe The Sigh Religion Vol. I.p.xxx trans: 'Colloquial.' Dr. W. H. McLeod to outsmart this pioneer, ignorant of Holy canon above quotes per se heard laity's uncoined: Sadhukai, Sat Bhasa non-canonical words:-Ref:Guru Nanak & The Sikh Religion p.8 & The Evolution of the Sikh Community Five Essays p. 69.


    Guru-SikhReligious Canons Theological

    Interpretation Rules I. Obviously, modern neo-Sikhism scholars are largely unacquainted with the original canonical theological convention: 1) five-hundred-year old Holy Guru-Sikh canonical language; 2) theology; 3) East-West philosophy; and, 4) Old Indo-Semitic canonical technical Theo-Philosophy's hermeneutic methodologies necessary for communication. Hence, modern scholars often put square pegs in round holes. Claimant scholars must resolve all canon paradoxes whether they appear together within a passage or those that lie separately. Neo-Sikh scholars may wonder whether they ever considered these past-present factors of: language; idiom; syntax; prosody; or contexts. For example, in Holy Canons, many apparent contradictions (virodhabhas) are present , such as


    1. Guru Nanak I: "The world is false, to whom can this be explained?"14


    2. Guru Nanak V: "Seeing (world's) false contents: (many) believe them to be TRUE"15i Again: "Thine (world's) contents are true/real (existent (?))"15ii

    How could these Holy canons' paradoxes be resolved?

    II. Conventional scholars may interpret "Sache! Tere Khand"16 as "Thy worlds are true". Oh! Term "Sache" is not "world's" pronoun: but God's vocative tense (He Sache):


    "Sache! Tere Khand, Sache! Brahmand. Sache! Tere Loa, Sache! Akar. jo mari jame su kachnikach"


    "O Ture-One worlds art Thine (Tere Khand). O True-One! Universe (brahmand) art Thine. O True-One! Regions (Tere Loa) art Thine. O True-One!


    Forms (akar) art Thine" Last Line: "That eschatologies (perishes) and evolves (born) are rawest of raw (false/not True)." Passages' contexts culminates in the last line in spirit and is the befitting meaning.



    III. For nearly a century scholars translated the term "Karta" to only mean "Creator," following Macauliffe's Christian covert brainwashing view. Yet, in fact, Holy Gurus time and again assert: "God is Doer, Creator, Preserver, Eschatoler and even more all in one. All Holy canons state:
    "Opat Karta, Paralo Karta" translation: "Doer is Creator; Doer is Eschatological."17



    IV. Finally, neo-Sikh lay scholars and writers since three-quarters of a century tried very hard to show that SikhReligious Holy Gurus at every step differed from old Indo-Semitic Atheist-Theist traditional doctrines in order to project other points of view. This is very good. But, until now, not one neo-Sikh writer or scholar of fundamental issues has come forward to properly and logically present any such acclaimed canonical doctrine. None have given any cross references within the context of any religious tradition. Nor have any presented correct logical assertions to interpret Holy canons and are out of touch with old linguistic understanding. Neo-Sikhs may blow their separatism's trumpets. But, is this at all enough without any old or new canonical proof? Bias and prejudices still remain, it will not do in our modern 21st century. Neo-Sikhs must develop a position, come forth and command (not demand) respect and authority universally! Truly, neo-Sikh scholars must answer all paradox problems within context, properly interpret all canon terms, proposition by denotation and connotation and appropriately translate texts giving English synonyms, etc., be open to seminar discussions, and encourage dialogue.


    14. Ibid:p.147:15.

    15. i:Ibid: pp.*707:19; (676:10) 815:8, etc.; & ii.pp.*746:17, etc.


    16. Ibid: pp.*463 11.1-9, read with lines 13-14 "Ih jag Sachai-ki hai kothari Sache-ka vich vas."This world is True-One's house in which True-One Abides.": World is True-Ones's house. Never mean 'House is true' as normally neo-Sikhs write!


    17. Ibid:pp.862:*5-, 17; 1135:11; 1137:18; 1186:5-, etc
    http://www.allaboutsikhs.com/articles/do-we-know-latest-world-religious-guru-sikh-canons-doctrine-gateway-to-si.html


    [1]See: Do We Know Latest World Religious Guru- Sikh Canon's Doctrine? by Raja Mrigendra Singh, Ph.D, Patiala (now in New York)
     

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