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Shabad Of The Week

Discussion in 'Shabad of the Week' started by findingmyway, Mar 8, 2013.

  1. findingmyway

    findingmyway
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    In an attempt to bring more Gurbani into our lives it would be great to analyse one shabad every week. It will be wonderful to get your thoughts about what the shabad is telling us and how we can implement it into our lives. The more contributors, the more we learn!

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    This is my interpretation of a shabad on Ang 48, inspired mostly by Prof Sahib Singh. The lines in blue are the literal English translation, the lines in green are my interpretation


    ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥

    The person who accepts that the guru is compassionate can find the support of Akaal Purakh.

    With the help of the Guru’s teachings, escape can be obtained from all the tangles from the influences of maya.

    That persons mind remains connected to Parmatma, and with the blessings of the amrit of Bani, that mind flourishes.

    O my mind, carefully perform the Seva instructed by the Guru.

    Do not forget Akaal Purakh for even an instant, for the wink of an eye. Whoever undertakes this task is blessed. Reflect.

    Always remembering and emulating Govind’s (Waheguru’s) good qualities can eradicate our own bad qualities.

    After seeing the games and plays of maya, I understand that without Gurbani, inner peace cannot be obtained.

    When the mind remains joined to Parmatma then life remains good and we cross the world ocean.

    Pilgrimages, fasts and thousands of acts of self-discipline are useless. Staying connected to the Guru is the true fast or pilgrimage. That is a truer endeavour.



    Such acts of external false devotion are not satisfactory for Waheguru. Who do you hide your thoughts and actions from? They are seen by the Waheguru in you. Parmatma is entirely present everywhere.

    The true SatGuru’s rule is everywhere, the true SatGuru’s will is ever present, the true SatGuru is deeply seated in every body and every place.

    Nanak says to live as per Gurbani and forever remain in awe of the creator.



    Summary:
    Forget false rituals and practices. Devote your life to following the lessons taught by our Guru (SSGS) and worshipping the one Waheguru. Focus on your thoughts and actions and never forget or the good qualities you are aiming for, even for a second.
     
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  3. spnadmin

    spnadmin United States
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    I want personally to thank findingmyway ji for starting this weekly installment. It is the result of member requests in our recent member poll. Shabad of the Week turned out to be a favorite of the people who replied to the poll. It is not an easy project to undertake. Eventually Gurprasad Gyani Jarnail Singh ji will also be one of our Shabad teachers.

    With your indulgence findinmyway ji I would like to post here another interpretation of the shabad on Ang 48, by Rawel Singh ji of the blog Sadhdangat. His understanding is very close to your own. He also works from the Punjabi darpan of Professor Sahib Singh. My purpose is to learn from this thread and therefore I pose the question: Why do you think that the various lines in translation do not correlate exactly? I mean this to lead us to a better understanding of both the Punjabi language and the shabadGuru.

    To keep things organized I have highlighted one stanza in purple to discuss.

    If my question, and this post, are not helpful and take us off base then I will delete it.

    -------------------------------------

    ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥
    Sirīrāg mėhlā 5.
    Bani of the fifth Guru in Rag Sirirag.


    ਸਰਣਿ ਪਏ ਪ੍ਰਭ ਆਪਣੇ ਗੁਰੁ ਹੋਆ ਕਿਰਪਾਲੁ ॥ ਸਤਗੁਰ ਕੈ ਉਪਦੇਸਿਐ ਬਿਨਸੇ ਸਰਬ ਜੰਜਾਲ ॥ ਅੰਦਰੁ ਲਗਾ ਰਾਮ ਨਾਮਿ ਅੰਮ੍ਰਿਤ ਨਦਰਿ ਨਿਹਾਲੁ ॥੧॥
    Saraṇpa▫e parabẖāpṇe gur ho▫ā kirpāl. Saṯgur kai upḏesi▫ai binse sarab janjāl. Anḏar lagā rām nām amriṯnaḏar nihāl. ||1||
    When the guru bestows grace one seeks refuge in the Divine. This happens because by following the guru’s teachings one is freed from all entanglements (and seeks God). When God’s Naam abides in the mind one receives Divine grace which brings happiness. 1.


    ਮਨ ਮੇਰੇ ਸਤਿਗੁਰ ਸੇਵਾ ਸਾਰੁ ॥ ਕਰੇ ਦਇਆ ਪ੍ਰਭੁ ਆਪਣੀ ਇਕ ਨਿਮਖ ਨ ਮਨਹੁ ਵਿਸਾਰੁ ॥ ਰਹਾਉ ॥
    Man mere saṯgur sevā sār. Kareḏa▫i▫ā parabẖāpṇī ik nimakẖna manhu visār. Rahā▫o.
    O my mind service of the true guru is supreme. (You will not then) forget God even for a moment and be showered Divine grace.

    Pause and contemplate on this.


    ਗੁਣ ਗੋਵਿੰਦ ਨਿਤ ਗਾਵੀਅਹਿ ਅਵਗੁਣ ਕਟਣਹਾਰ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਸੁਖੁ ਹੋਇ ਕਰਿ ਡਿਠੇ ਬਿਸਥਾਰ ॥ ਸਹਜੇ ਸਿਫਤੀ ਰਤਿਆ ਭਵਜਲੁ ਉਤਰੇ ਪਾਰਿ ॥੨॥
    Guṇgovinḏniṯgavī▫ah avguṇkataṇhār. Bin har nām na sukẖho▫e kar diṯẖe bisthār. Sėhje sifṯī raṯi▫ā bẖavjal uṯre pār. ||2||
    Let us (therefore) ever sing the Divine virtues; they banish evil. I have tried all avenues (and found that) comfort is not obtained except through (emulating) Divine virtues. Those who naturally imbibe (make part of life) the virtues, cross the world ocean (overcoming vice). 2.


    ਤੀਰਥ ਵਰਤ ਲਖ ਸੰਜਮਾ ਪਾਈਐ ਸਾਧੂ ਧੂਰਿ ॥ ਲੂਕਿ ਕਮਾਵੈ ਕਿਸ ਤੇ ਜਾ ਵੇਖੈ ਸਦਾ ਹਦੂਰਿ ॥ ਥਾਨ ਥਨੰਤਰਿ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਮੇਰਾ ਭਰਪੂਰਿ ॥੩॥
    Ŧirath varaṯlakẖsanjmā pā▫ī▫ai sāḏẖūḏẖūr. Lūk kamāvai kisṯe jā vekẖai saḏā haḏūr. Thān thananṯar rav rahi▫ā parabẖmerā bẖarpūr. ||3||
    Rituals like pilgrimages, fasts and austerities are no substitute for (being at the feet of) following the guru. (People perform rituals showing virtuosity and commit evil, but) whom can people hide their deeds when God sees it all directly, being present at all places and between the places. 3.


    ਸਚੁ ਪਾਤਿਸਾਹੀ ਅਮਰੁ ਸਚੁ ਸਚੇ ਸਚਾ ਥਾਨੁ ॥ ਸਚੀ ਕੁਦਰਤਿ ਧਾਰੀਅਨੁ ਸਚਿ ਸਿਰਜਿਓਨੁ ਜਹਾਨੁ ॥ ਨਾਨਕ ਜਪੀਐ ਸਚੁ ਨਾਮੁ ਹਉ ਸਦਾ ਸਦਾ ਕੁਰਬਾਨੁ ॥੪॥ ੧੬॥੮੬॥
    Sacẖpāṯisāhī amar sacẖsacẖe sacẖā thān. Sacẖī kuḏraṯḏẖārī▫an sacẖsirji▫on jahān. Nānak japī▫ai sacẖnām ha▫o saḏā saḏā kurbān. ||4||16||86||
    The eternal Master’s sovereignty, writ and seat are eternal. Having created the real universe the Eternal Master supports it by eternal laws. I ever remember and dedicate myself to the One with eternal virtues. 4. 16. 86.
    ---------------------------------------------------

    Ok... in purple is Rawel Singh's translation/interpretation


    in blue the translation of Dr. Sant Singh Khalsa, M.D.
    in green the interpretation of findingmyway ji

    ਸਰਣਿ ਪਏ ਪ੍ਰਭ ਆਪਣੇ ਗੁਰੁ ਹੋਆ ਕਿਰਪਾਲੁ ॥
    Saraṇ pa▫e parabẖ āpṇe gur ho▫ā kirpāl.

    When the guru bestows grace one seeks refuge in the Divine.

    The Guru is Merciful; we seek the Sanctuary of God.
    The person who accepts that the guru is compassionate can find the support of Akaal Purakh.

    ਸਤਗੁਰ ਕੈ ਉਪਦੇਸਿਐ ਬਿਨਸੇ ਸਰਬ ਜੰਜਾਲ ॥
    Saṯgur kai upḏesi▫ai binse sarab janjāl.
    This happens because by following the guru’s teachings one is freed from all entanglements (and seeks God). When God’s Naam abides in the mind one receives Divine grace which brings happiness. 1..
    Through the Teachings of the True Guru, all worldly entanglements are eliminated.
    With the help of the Guru’s teachings, escape can be obtained from all the tangles from the influences of maya.

    ---------------------------------------------------------------

    To help non-native speakers of Punjabi a short glossary

    Important words: saran = shelter/refuge, parabh = all encompassing god, apne = either willingly or themelves, hova = happened, occurred, kirpai = merciful/of mercy, Satgur = True Guru, uppdesi/uppdesi-ai teachings after a preposition, sarab = all (the world), janjai = tangles, entanglements
     
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    #2 spnadmin, Mar 8, 2013
    Last edited: Mar 8, 2013
  4. findingmyway

    findingmyway
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    The blue lines are a very literal translation so are my least favourite. It is always interesting to look at different translations as each one contains an individuals personal bias so out many together for a more rounded view. Each shabad can easily take hours to discuss!!

    Prof Sahib Singh's translation looks at grammar and context as well as vocabulary. Then each person also adds understanding from other shabads. I personally feel it is important to go beyond the words. Gurbani is written in poetry form to give it depth.

    I like Rawel Singh ji's interpretation. I often wish my Panjabi was better as I do sometimes struggle to understand so it takes me a long time! I personally also try to avoid using English words which have a preconceived idea such as divine as that does not suit my understanding on Akaal Purakh. I like to use different words for God, such as Waheguru, Akaal Purakh, Parmatma, Govind, Satguru to emphasise the different qualities. Gurbani also does this and it is a constant reminder that God is unknowable, uncountable and indescribable, infinite beyond our imagination!
     
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  5. Luckysingh

    Luckysingh Canada
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    Some very good efforts in giving the above.
    Thanks:winkingmunda:
    I quite like some of the tuks after the rahao, since they have been relatively discussed.

    As Findingmywayji has mentioned, you can go and delve in for quite some hours!!

    Saying that I suppose we can all add to the context, since sometimes some tuks just don't 'click' as well until a literal example is applied.



    ਲੂਕਿ ਕਮਾਵੈ ਕਿਸ ਤੇ ਜਾ ਵੇਖੈ ਸਦਾ ਹਦੂਰਿ ॥
    Lūk kamāvai kis ṯe jā vekẖai saḏā haḏūr.
    From whom are you trying to hide your actions? God sees all;

    ਥਾਨ ਥਨੰਤਰਿ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਮੇਰਾ ਭਰਪੂਰਿ ॥੩॥
    Thān thananṯar rav rahi▫ā parabẖ merā bẖarpūr. ||3||
    He is Ever-present. My God is totally pervading all places and interspaces. ||3||

    I used to see this all the time and it was one of the reasons why I drifted away from religion for many years.
    -I call it ''kidding yourself''- because you trick yourself that you are being holier than thou or Holier than can be by displaying outward displays.
    -In a Gurdwara, this can be sitting in the diwan for hours whilst your mind and tongue are babbling stuff that is totally manmatt and unholy!
    -Convincing yourself that your puja or holy worship is not complete if you have some kraa parshad before you leave.
    -Doing toofh or incense sticks and waving them to purify and make the air holy around Gurujis picture.
    -Gazing around (teenagers) looking at the opposite sex whilst pretending your head is down and absorbed in mediyation whilst clutching both hands together..

    The list of these ''kidding yourself'' antics can go on, but I think we can all understand these extents.

    The 2nd line affirms that he is with 'in' as well as 'out', so there is no escaping, no hiding as he feels and sees ALL.
     
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  6. Kanwaljit Singh

    Kanwaljit Singh India
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    Just a bit of vichar on the line:
    ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਸੁਖੁ ਹੋਇ ਕਰਿ ਡਿਠੇ ਬਿਸਥਾਰ ॥
    I think we will not trust the power of Simran. Rather than connecting with the One, we are lost in the world pleasures. We try to find Sukh in things, instances which come and go. Not in the existence.

    Once we have lost all misguided attempts to find Sukh, we realize the Truth. And then we come to this state:
    ਸਰਣਿ ਪਏ ਪ੍ਰਭ ਆਪਣੇ ਗੁਰੁ ਹੋਆ ਕਿਰਪਾਲੁ ॥
    We fall at the Feet of Guru, the only One who is truly ours. And we are thankful that we have seen the error of our ways.
     
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  7. findingmyway

    findingmyway
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    At Gurdwara recently, a couple of shabads were sung which relate to the one above so I would like to introduce them over the next 2 weeks for further discussion about how they all fit together. The above shabad talks about how a person should focus on the true Guru and not be led astray by self-styled 'Guru's or 'sants'. In view of this what is your understanding of this shabad from Ang 614?

    Literal translation in black, Rawel Singh's understanding in blue after each couplet, my understanding in green (under each couplet).

    ਸੋਰਠਿ ਮਹਲਾ
    सोरठि महला ५ ॥
    Soraṯẖ mėhlā 5.
    Sorat'h, Fifth Mehl:

    ਹਮ ਸੰਤਨ ਕੀ ਰੇਨੁ ਪਿਆਰੇ ਹਮ ਸੰਤਨ ਕੀ ਸਰਣਾ
    हम संतन की रेनु पिआरे हम संतन की सरणा ॥
    Ham sanṯan kī ren pi▫āre ham sanṯan kī sarṇā.
    I am the dust of the feet of the Beloved Saints; I seek the Protection of their Sanctuary.

    ਸੰਤ ਹਮਾਰੀ ਓਟ ਸਤਾਣੀ ਸੰਤ ਹਮਾਰਾ ਗਹਣਾ ॥੧॥
    संत हमारी ओट सताणी संत हमारा गहणा ॥१॥
    Sanṯ hamārī ot saṯāṇī sanṯ hamārā gahṇā. ||1||
    The Saints are my all-powerful Support; the Saints are my ornament and decoration. ||1||

    Composition of the fifth Guru in Raag Soratth. O (piaar-e) dear, I am (r-en) the dust of the feet of (santan = saints) the seekers; I have placed myself (sarna) in care of the seekers, i.e. I follow their example. (Sant) the seekers are (m-eri) my (sataani) strong (ot) support; they are my (gahna) ornaments, i.e. Association with the seekers brings glory. 1.

    O wonderful Waheguru, bless me so I remain the dust of people who are LIKE sants, I always remain in their company (under their spiritual protection). Sant –like people are my strong support. They are my true ornaments-helping make life beautiful.

     
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  8. findingmyway

    findingmyway
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    Another thing that struck me as I was thinking about this thread last night was the difference in language between the 2 shabads. The 1st one is more like instructions, hard lessons. We are told to follow only Akaal Purakh. The 2nd shabad is more a conversation, about what happens when we are blessed with good company and make the effort to follow it. This is a subtle but important distinction as it will not be picked up by the camp advocating following a live saint!! What do you think?
     
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  9. Gyani Jarnail Singh

    Gyani Jarnail Singh Malaysia
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    Saints ?? and their relvance in Light of Gurbani...
    a write up by Gurtej Singh of Chandigarh...reproduced below...

    Sainthood and the Sikh faith

    Recently Sardar Mahinder Singh Khaira, a learned person and writer from UK asked me to clarify the Sikh position on the issue of saint-hood. Reproduced below is what I wrote to him in reply. Would you say I gave him the right advice?
    The theory of creation propounded by Guru Nanak envisages that the Eternally Existent (Satnam) fashioned the universe out of Himself/Herself and took abode in every atom of the created. (eh jag sache ki hai kothri sache ka vich vaas)
    One part of the self-revelation was the revelation of attributes of the Ever True. This makes Him the original Guru (guide, teacher). This discovery is the bedrock upon which the structure of the faith, its theology and the spiritual pursuits prescribed for the seeker are raised. Knowing this is to enter the ‘region of knowledge’ with its myriad nuances and elevating, inspiring effects. The spiritual goal of the seeker, prescribed by Guru Nanak, ordained by the Creator, is the imbibing of the divine attributes until one completely merges into the Ultimate Reality like ‘water into water.’ This requires incessant striving to consciously shed the dross of material existence and the loving intense urge to seek the merger. This important step in the elevation of the self to spirituality is complete transformation of human nature (from selfishness to altruism). The process is described as happening in the ‘region of discipline’ (shramkhand).
    This status beckons the seeker to act in the mundane world; briefly it involves performing the role of Ultimate Reality in ones sphere and level of existence. This assuming unlimited responsibility for the welfare of the entire creation is termed as existence in the ‘region of karmkhand.’ It is the pen-ultimate stage of spiritual striving and renders one eligible for receiving His approval (grace), which of course cannot be earned.
    The basic condition of the path to be trodden thereafter is characterised by extreme humility. In particular the seeker must assume oneself to be a sinner while imploring Him to bestow grace (nadar). The dedication to serve the Lord of Creation must now become absolute, regardless of the human cost and worldly consequences. It may lead to resisting evil physically and even to martyrdom. This is liberation, release, summum bonum, jiwan-mukti or salvation. Those who receive his grace, of course, come to reside eternally in the ‘region of truth’ (sachkhand).
    At no stage (step) of spiritual development aimed at realising the full spiritual development does one become spiritually superior to any other seeker or being. One increasingly bows with humility as the fruit laden tree bends with each passing day. There is no space for superior spirituality. The constant guidance that is necessary throughout the journey is provided by the scripture, the eternal Guru Granth and the company of seekers, the Guru Khalsa panth. Both the entities have been duly anointed and consecrated in that position by the Guru himself, with divine sanction.
    The ordained priesthood as well as the consecrated saints that are available in other traditions as intermediaries between man and God are totally irrelevant in Sikhi (the Sikh faith). The Guru holds both to be responsible for many ills of the world and constitute impediments on the path to spirituality.
    Guru Granth and (to a lesser degree) the Guru Khalsa panth are the only guides available to a seeker in the arduous, but immensely rewarding spiritual journey. Apart from that all Sikhs are ‘brothers in faith in the Guru’ (gurbhai). In the structure of the Sikh faith, on the spiritual path prescribed by it and its theology there is no space for the consecration of saints. Those who presume to consecrate and those who deem human sanction as proof of elevated spiritual status are unequivocally disapproved of and are called ‘shameless hypocrites.’ (kulhan dende bawle lainde vadde nilaj, chuha khad na maavai tikkal banhe chhaj).
     
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