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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
PART-II Liberation/Mukti/salvation
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<blockquote data-quote="Sikh80" data-source="post: 62200" data-attributes="member: 5290"><p><strong><span style="color: blue">Holy Guru Nanak IV declared</span></strong><a href="http://www.sikhphilosophy.net/newreply.php?do=postreply&t=17857#_ftn1" target="_blank"><u><strong><span style="color: blue">[1]</span></strong></u></a><strong><span style="color: blue">: </span></strong></p><p><u><span style="color: darkorange">[Text is underlined by the author.]</span></u></p><p> </p><p> </p><p><span style="color: blue">"2.0 Councillors (Pancho)! Those who hide their guru are not good persons. </span></p><p><span style="color: blue">They lose all profits inclusive of capital. </span></p><p><span style="color: blue">Originally, Nanak proclaimed (doctrine) Inductive-Deductively (agam-nigam) </span></p><p><span style="color: blue">Perfect Guru (God)'s Revelations (time to time) befell Him from above. </span></p><p><span style="color: blue">Such Perfect-Complete God's praise pleased all (faithful) Guru-Sikhs: </span></p><p><span style="color: blue">But, such a (blessed) hour was not at hand to faithless (manmukh) ones."1 </span></p><p> </p><p> </p><p><span style="color: blue"><strong>Introduction </strong>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. </span></p><p> </p><p> </p><p><strong><span style="color: blue">Tradition </span></strong></p><p> </p><p> </p><p><span style="color: blue">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</span></p><p> </p><p> </p><p><span style="color: blue">1. Guru Granth:Guru Nanak IV<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />. 304 11.2-4; Guru Nanak III<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" /> 1016 1.3; Guru Nanak V<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />. 1302:16, etc. </span></p><p> </p><p> </p><p><span style="color: blue">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? </span></p><p> </p><p> </p><p><span style="color: blue">3. Ibid<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />p. 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. </span></p><p> </p><p> </p><p><span style="color: blue">4. Ibid.<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />p.307:15-19;968 :9;1117:6*7, etc., which can be furnished upon request. </span></p><p> </p><p> </p><p><span style="color: blue">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.</span></p><p> </p><p><span style="color: blue">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. </span></p><p> </p><p><span style="color: blue">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."</span></p><p> </p><p> </p><p><strong><span style="color: blue">Guru-SikhReligious Faithful: </span></strong></p><p> </p><p> </p><p><span style="color: blue">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: </span></p><p> </p><p> </p><p><span style="color: blue"><strong><em>"There are two great divisions </em></strong><strong><em>of</em></strong><strong><em>Sikh</em></strong><strong><em>s, Sahijdhari and Singhs </em></strong></span></p><p><em><strong><strong><span style="color: blue">In the Singhs are included the Nirmalas and Nihangs. </span></strong></strong></em></p><p><em><strong><strong><span style="color: blue">The Sahijdhari include the Udasi"6 </span></strong></strong></em></p><p> </p><p> </p><p><span style="color: blue">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. <u>Without convention's guidance, no </u><u>interpretation</u><u>of</u><u> Guru-</u><u>Sikh</u><u> major-minor </u><u>scriptures</u><u> was possible</u>. Judge Macauliffe was very reluctant to admit more in writing, and in doing so, he made future Sikh generations reliant upon his work. <u>Yet, he never wished to tell </u><u>Sikh</u><u>s 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." </u></span></p><p> </p><p> </p><p><span style="color: blue"><u>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. </u>Thus, Sikhs must learn classical prosody (1 to 5; Tuke:2 to 16-Pade), convert phrases into logical propositions, then interpret them in spirit. <u>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.</u></span></p><p> </p><p> </p><p> </p><p><span style="color: blue">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! </span></p><p> </p><p> </p><p><span style="color: blue">7. "Divide" Hindu, Muslim & Sikh Religious followers & Rule through evolving/or stressing within them their denominational Separatist Policy. </span></p><p> </p><p> </p><p> </p><p><span style="color: blue">8. Guru Granth: Guru Nanak I<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />.1254:3.</span></p><p> </p><p> </p><p><span style="color: blue"><strong>Guru-SikhReligious Theocratic Power </strong>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: </span></p><p> </p><p><span style="color: blue">Retain unity <strong>(Sam)</strong>, to be conciliatory in times of discords; </span></p><p> </p><p><span style="color: blue">Offer trade, remuneration<strong> (Dam)</strong>, barter, or pay ransom "to keep peace;" </span></p><p> </p><p><span style="color: blue">"Divide" separatist <strong>(Bhed)</strong> polity to hold power at all cost;10 and </span></p><p> </p><p><span style="color: blue">Punish <strong>(Dand)</strong> individuals, in case of collective trouble, to establish righteousness (dharm yudh).11 </span></p><p> </p><p><span style="color: blue"><u>Now, few </u><u>Sikh</u><u>s realize after three generations that Judge Macauliffe laid a foundation for the evolution </u><u>of</u><u> neo-</u><u>Sikh</u><u>ism. He visualized the British Empire's might, global growth and its English language evolving globally. With foresight, he believed that westernized </u><u>Sikh</u><u>s will evolve. Hence, he created an entirely covert Christian Monotheist Church based on a neo-</u><u>Sikh</u><u> system to teach Guru-</u><u>Sikh</u><u>scriptures</u><u> and neo-</u><u>Sikh</u><u> politics.</u> 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. <u>Those who do so are totally ignorant </u><u>of</u><u> tradition, thereby keep on inaccurately interpreting crucial theological points.</u></span></p><p> </p><p> </p><p><span style="color: blue"><em>Note:</em> 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. </span></p><p><span style="color: blue">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. </span></p><p><u><span style="color: blue">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.</span></u></p><p> </p><p> </p><p> </p><p><span style="color: blue">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). </span></p><p> </p><p> </p><p><span style="color: blue">10. <em>NOTE</em>: 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. </span></p><p> </p><p> </p><p><span style="color: blue">11. Guru Granth:Guru NAnak I<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />p.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. </span></p><p> </p><p> </p><p><span style="color: blue">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. </span></p><p> </p><p> </p><p><span style="color: blue">13. Guru Granth<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />p.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.</span></p><p> </p><p> </p><p><span style="color: blue"><strong>Guru-SikhReligious Canons Theological </strong></span></p><p> </p><p><span style="color: blue"><strong>Interpretation Rules </strong>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.<u> Hence, modern scholars </u><u>of</u><u>ten put square pegs in round holes. </u>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 </span></p><p> </p><p> </p><p><span style="color: blue">1. Guru Nanak I: "The world is false, to whom can this be explained?"14 </span></p><p> </p><p> </p><p><span style="color: blue">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 </span></p><p> </p><p><span style="color: blue">How could these Holy canons' paradoxes be resolved? </span></p><p> </p><p><span style="color: blue">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): </span></p><p> </p><p> </p><p><span style="color: blue">"Sache! Tere Khand, Sache! Brahmand. Sache! Tere Loa, Sache! Akar. jo mari jame su kachnikach" </span></p><p> </p><p> </p><p><span style="color: blue">"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!</span></p><p> </p><p> </p><p><span style="color: blue">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. </span></p><p> </p><p> </p><p> </p><p><span style="color: blue">III. <u>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</u>: </span></p><p><span style="color: blue">"Opat Karta, Paralo Karta" translation: "Doer is Creator; Doer is Eschatological."17 </span></p><p> </p><p> </p><p> </p><p><span style="color: blue">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.<u> Neo-</u><u>Sikh</u><u>s may blow their separatism's trumpets. But, is this at all enough without any old or new canonical pro</u><u>of</u><u>? Bias and prejudices still remain, it will not do in our modern 21st century. Neo-</u><u>Sikh</u><u>s must develop a position, come forth and command (not demand) respect and authority universally! </u>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.</span></p><p> </p><p> </p><p><span style="color: blue">14. Ibid<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />.147:15. </span></p><p> </p><p><span style="color: blue">15. i:Ibid: pp.*707:19; (676:10) 815:8, etc.; & ii.pp.*746:17, etc. </span></p><p> </p><p> </p><p><span style="color: blue">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!</span></p><p> </p><p> </p><p><span style="color: blue">17. Ibid<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />p.862:*5-, 17; 1135:11; 1137:18; 1186:5-, etc</span></p><p><a href="http://www.allaboutsikhs.com/articles/do-we-know-latest-world-religious-guru-sikh-canons-doctrine-gateway-to-si.html" target="_blank"><u><span style="color: blue">http://www.allaboutsikhs.com/articles/do-we-know-latest-world-religious-guru-sikh-canons-doctrine-gateway-to-si.html</span></u></a></p><p> </p><p> </p><p><a href="http://www.sikhphilosophy.net/newreply.php?do=postreply&t=17857#_ftnref1" target="_blank"><u><span style="font-size: 12px"><span style="color: blue">[1]</span></span></u></a><span style="color: blue"><span style="font-size: 12px">See: Do We Know Latest World </span><strong>Religious</strong><span style="font-size: 12px"> Guru- </span><strong>Sikh</strong><span style="font-size: 12px"> Canon's Doctrine? </span><strong>by Raja Mrigendra Singh, Ph.D, Patiala (now in New York)</strong></span></p></blockquote><p></p>
[QUOTE="Sikh80, post: 62200, member: 5290"] [B][COLOR=blue]Holy Guru Nanak IV declared[/COLOR][/B][URL="http://www.sikhphilosophy.net/newreply.php?do=postreply&t=17857#_ftn1"][U][B][COLOR=blue][1][/COLOR][/B][/U][/URL][B][COLOR=blue]: [/COLOR][/B] [U][COLOR=darkorange][Text is underlined by the author.][/COLOR][/U] [COLOR=blue]"2.0 Councillors (Pancho)! Those who hide their guru are not good persons. [/COLOR] [COLOR=blue]They lose all profits inclusive of capital. [/COLOR] [COLOR=blue]Originally, Nanak proclaimed (doctrine) Inductive-Deductively (agam-nigam) [/COLOR] [COLOR=blue]Perfect Guru (God)'s Revelations (time to time) befell Him from above. [/COLOR] [COLOR=blue]Such Perfect-Complete God's praise pleased all (faithful) Guru-Sikhs: [/COLOR] [COLOR=blue]But, such a (blessed) hour was not at hand to faithless (manmukh) ones."1 [/COLOR] [COLOR=blue][B]Introduction [/B]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. [/COLOR] [B][/B] [B][/B] [B][COLOR=blue]Tradition [/COLOR][/B] [COLOR=blue]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[/COLOR] [COLOR=blue]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. [/COLOR] [COLOR=blue]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? [/COLOR] [COLOR=blue]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. [/COLOR] [COLOR=blue]4. Ibid.:pp.307:15-19;968 :9;1117:6*7, etc., which can be furnished upon request. [/COLOR] [COLOR=blue]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.[/COLOR] [COLOR=blue]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. [/COLOR] [COLOR=blue]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."[/COLOR] [B][/B] [B][/B] [B][COLOR=blue]Guru-SikhReligious Faithful: [/COLOR][/B] [COLOR=blue]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: [/COLOR] [COLOR=blue][/COLOR] [COLOR=blue][/COLOR] [COLOR=blue][B][I]"There are two great divisions [/I][/B][B][I]of[/I][/B][B][I]Sikh[/I][/B][B][I]s, Sahijdhari and Singhs [/I][/B][/COLOR] [I][B][B][COLOR=blue]In the Singhs are included the Nirmalas and Nihangs. [/COLOR][/B][/B][/I] [I][B][B][COLOR=blue]The Sahijdhari include the Udasi"6 [/COLOR][/B][/B][/I] [COLOR=blue]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. [U]Without convention's guidance, no [/U][U]interpretation[/U][U]of[/U][U] Guru-[/U][U]Sikh[/U][U] major-minor [/U][U]scriptures[/U][U] was possible[/U]. Judge Macauliffe was very reluctant to admit more in writing, and in doing so, he made future Sikh generations reliant upon his work. [U]Yet, he never wished to tell [/U][U]Sikh[/U][U]s 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." [/U][/COLOR] [COLOR=blue][U]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. [/U]Thus, Sikhs must learn classical prosody (1 to 5; Tuke:2 to 16-Pade), convert phrases into logical propositions, then interpret them in spirit. [U]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.[/U][/COLOR] [COLOR=blue]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! [/COLOR] [COLOR=blue]7. "Divide" Hindu, Muslim & Sikh Religious followers & Rule through evolving/or stressing within them their denominational Separatist Policy. [/COLOR] [COLOR=blue]8. Guru Granth: Guru Nanak I:p.1254:3.[/COLOR] [COLOR=blue][B]Guru-SikhReligious Theocratic Power [/B]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: [/COLOR] [COLOR=blue]Retain unity [B](Sam)[/B], to be conciliatory in times of discords; [/COLOR] [COLOR=blue]Offer trade, remuneration[B] (Dam)[/B], barter, or pay ransom "to keep peace;" [/COLOR] [COLOR=blue]"Divide" separatist [B](Bhed)[/B] polity to hold power at all cost;10 and [/COLOR] [COLOR=blue]Punish [B](Dand)[/B] individuals, in case of collective trouble, to establish righteousness (dharm yudh).11 [/COLOR] [COLOR=blue][U]Now, few [/U][U]Sikh[/U][U]s realize after three generations that Judge Macauliffe laid a foundation for the evolution [/U][U]of[/U][U] neo-[/U][U]Sikh[/U][U]ism. He visualized the British Empire's might, global growth and its English language evolving globally. With foresight, he believed that westernized [/U][U]Sikh[/U][U]s will evolve. Hence, he created an entirely covert Christian Monotheist Church based on a neo-[/U][U]Sikh[/U][U] system to teach Guru-[/U][U]Sikh[/U][U]scriptures[/U][U] and neo-[/U][U]Sikh[/U][U] politics.[/U] 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. [U]Those who do so are totally ignorant [/U][U]of[/U][U] tradition, thereby keep on inaccurately interpreting crucial theological points.[/U][/COLOR] [COLOR=blue][I]Note:[/I] 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. [/COLOR] [COLOR=blue]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. [/COLOR] [U][COLOR=blue]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.[/COLOR][/U] [COLOR=blue]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). [/COLOR] [COLOR=blue]10. [I]NOTE[/I]: 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. [/COLOR] [COLOR=blue]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. [/COLOR] [COLOR=blue]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. [/COLOR] [COLOR=blue]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.[/COLOR] [COLOR=blue][B]Guru-SikhReligious Canons Theological [/B][/COLOR] [COLOR=blue][B]Interpretation Rules [/B]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.[U] Hence, modern scholars [/U][U]of[/U][U]ten put square pegs in round holes. [/U]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 [/COLOR] [COLOR=blue]1. Guru Nanak I: "The world is false, to whom can this be explained?"14 [/COLOR] [COLOR=blue]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 [/COLOR] [COLOR=blue]How could these Holy canons' paradoxes be resolved? [/COLOR] [COLOR=blue]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): [/COLOR] [COLOR=blue]"Sache! Tere Khand, Sache! Brahmand. Sache! Tere Loa, Sache! Akar. jo mari jame su kachnikach" [/COLOR] [COLOR=blue]"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![/COLOR] [COLOR=blue]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. [/COLOR] [COLOR=blue]III. [U]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[/U]: [/COLOR] [COLOR=blue]"Opat Karta, Paralo Karta" translation: "Doer is Creator; Doer is Eschatological."17 [/COLOR] [COLOR=blue]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.[U] Neo-[/U][U]Sikh[/U][U]s may blow their separatism's trumpets. But, is this at all enough without any old or new canonical pro[/U][U]of[/U][U]? Bias and prejudices still remain, it will not do in our modern 21st century. Neo-[/U][U]Sikh[/U][U]s must develop a position, come forth and command (not demand) respect and authority universally! [/U]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.[/COLOR] [COLOR=blue]14. Ibid:p.147:15. [/COLOR] [COLOR=blue]15. i:Ibid: pp.*707:19; (676:10) 815:8, etc.; & ii.pp.*746:17, etc. [/COLOR] [COLOR=blue]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![/COLOR] [COLOR=blue]17. Ibid:pp.862:*5-, 17; 1135:11; 1137:18; 1186:5-, etc[/COLOR] [URL="http://www.allaboutsikhs.com/articles/do-we-know-latest-world-religious-guru-sikh-canons-doctrine-gateway-to-si.html"][U][COLOR=blue]http://www.allaboutsikhs.com/articles/do-we-know-latest-world-religious-guru-sikh-canons-doctrine-gateway-to-si.html[/COLOR][/U][/URL] [URL="http://www.sikhphilosophy.net/newreply.php?do=postreply&t=17857#_ftnref1"][U][SIZE=3][COLOR=blue][1][/COLOR][/SIZE][/U][/URL][COLOR=blue][SIZE=3]See: Do We Know Latest World [/SIZE][B]Religious[/B][SIZE=3] Guru- [/SIZE][B]Sikh[/B][SIZE=3] Canon's Doctrine? [/SIZE][B]by Raja Mrigendra Singh, Ph.D, Patiala (now in New York)[/B][/COLOR] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
PART-II Liberation/Mukti/salvation
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