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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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Discussions
Hard Talk
Akhand Paath In Languages Other Than The Original
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<blockquote data-quote="Taranjeet singh" data-source="post: 168053" data-attributes="member: 10049"><p>Isna ji, </p><p>You leave us like bums. I have no answer to that you have mentioned. I also appreciate that Randip ji has stated in his post.It would be a Herculean Task to translate the entire Gurbani. Even if we succeed we may not have the flavour of all that is in Bani. I have some observations and that I share. </p><p></p><p>While unconditionally agreeing with what my brothers have stated above, I would reiterate that IMHO……</p><p></p><p>One should always be open to new ideas and should not have hermetically sealed minds for the purpose of evolution and growth of religion and its spirit. It is only with openness and understanding of present days limitations imposed on individuals that an imprisoned religion, if I may call it so, can get its right place in society. It is the way to make an appeal to occidental mind to make a comparative study of the religion as well that has been labeled as ‘modified -Brahamanism’ or ‘Vedantic’ in nature and carries whole pantheon of Hindu’s or its mythology. I shall give the quotes as to who has stated in these terms in a new thread. </p><p></p><p>It is also one of the methods of sending the Guru’s message to those who are not aware of it. Gradual awareness is also part and parcel of giving wings to the religion that our society needs.In India sikhi is treated as part of Hinduism only. Sikh is, constitutionally speaking, a Hindu. </p><p></p><p>All this should change when more people embrace it and it is possible by increased awareness. Paath done in English, I am sure, shall bring in curiosity in the minds of those who are witness to it. They may like to know as to what is happening. It is how we can increase the awareness level. It is just a thought that I considered appropriate to share . In a way it is ‘Panthic sewa’.</p><p></p><p>There is no <em>faux pas</em> involved in this even though there may be some snag that can easily be overlooked by the society looking into the needs of religion that is so sacred and yet simple but needs popularity. It is one of the ways to make the religion more popular and make a dent in the western thinking and make one be aware of sikhi and Sikhism in positive manner.</p><p></p><p>Of course, there is no positive assertion of idea in SRM, but there is no positive negation of the idea in SRM as well. It gives us ample of room to do all that we want to do our devotion that is an essential ingredient of Sikhism. We all evolve and develop and change with time. To change is to live especially when there is no willful infringement of Maryada. My conclusions may be wrong, I am just trying to give justification to myself only, though I am encouraged by that Learned Gyani ji has stated about Rehat Maryada. Randip ji has indirectly emphasized that Paath be carried out in Punjabi. It sounds logical and correct.</p><p></p><p>I think the over all requirement is dedication and love of Lord that matters. He understands all the languages and cannot be supposed to be only of an idealists God. He is kind and merciful. He forgives His devotees. He also very well understand as to who is in devotion without any hypocrisy. All that we seek while doing Paath is to seek his grace. Let the language not become a barrier to meet this end. He knows, in my humble opinion, the language of our hearts that, we all know is LOVE.</p><p></p><p>In my humble opinion, changes that advance the religion should be embraced with love and all that constitute shackles should be abandoned else we run the risk of continue to live in closed society as we are living.</p><p></p><p>The ‘positives’ of doing Paath in English may far outweigh the small snags, if it can be called so and that I doubt.</p><p></p><p>Let our God have a smell of fresh air of west that freely roams over the ocean of song - ‘the holy word’ that originated from Him. </p><p></p><p>God is Nirlep, totally detached from us, though He is present in every heart. Guru Sahib are also forgiving in nature and shall forgive us if our intentions are to be judged.</p><p></p><p>I shall never hesitate or give a second thought if I were in some western country and had the choice of selecting the language. I could have considered as a means to make people aware that there is a religion so beautiful whose beauty can be experienced by those who are blessed ones. Instead of calling it ‘Akhand Paath’ one may call it ‘English Translation of Bani ‘on continued basis or something else if someone is so sensitive about the terms with which we have some fix that is wired into our brains so rigidly that we find ourselves helpless. </p><p></p><p>I am sure that it would happen one day- the earlier the better; personal thoughts only to be treated as subordinate to all that has been stated by other members. I shall be very unhappy if some feels offended. My sincerest apologies in advance.</p><p></p><p>Oh ‘Word’, the wondrous unstuck melody </p><p>Roam around freely over the ocean of ‘Song’</p><p>We seek thee!</p><p>Merge us in thee</p><p>To which we all belong! <em>Taranjeet</em></p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 168053, member: 10049"] Isna ji, You leave us like bums. I have no answer to that you have mentioned. I also appreciate that Randip ji has stated in his post.It would be a Herculean Task to translate the entire Gurbani. Even if we succeed we may not have the flavour of all that is in Bani. I have some observations and that I share. While unconditionally agreeing with what my brothers have stated above, I would reiterate that IMHO…… One should always be open to new ideas and should not have hermetically sealed minds for the purpose of evolution and growth of religion and its spirit. It is only with openness and understanding of present days limitations imposed on individuals that an imprisoned religion, if I may call it so, can get its right place in society. It is the way to make an appeal to occidental mind to make a comparative study of the religion as well that has been labeled as ‘modified -Brahamanism’ or ‘Vedantic’ in nature and carries whole pantheon of Hindu’s or its mythology. I shall give the quotes as to who has stated in these terms in a new thread. It is also one of the methods of sending the Guru’s message to those who are not aware of it. Gradual awareness is also part and parcel of giving wings to the religion that our society needs.In India sikhi is treated as part of Hinduism only. Sikh is, constitutionally speaking, a Hindu. All this should change when more people embrace it and it is possible by increased awareness. Paath done in English, I am sure, shall bring in curiosity in the minds of those who are witness to it. They may like to know as to what is happening. It is how we can increase the awareness level. It is just a thought that I considered appropriate to share . In a way it is ‘Panthic sewa’. There is no [I]faux pas[/I] involved in this even though there may be some snag that can easily be overlooked by the society looking into the needs of religion that is so sacred and yet simple but needs popularity. It is one of the ways to make the religion more popular and make a dent in the western thinking and make one be aware of sikhi and Sikhism in positive manner. Of course, there is no positive assertion of idea in SRM, but there is no positive negation of the idea in SRM as well. It gives us ample of room to do all that we want to do our devotion that is an essential ingredient of Sikhism. We all evolve and develop and change with time. To change is to live especially when there is no willful infringement of Maryada. My conclusions may be wrong, I am just trying to give justification to myself only, though I am encouraged by that Learned Gyani ji has stated about Rehat Maryada. Randip ji has indirectly emphasized that Paath be carried out in Punjabi. It sounds logical and correct. I think the over all requirement is dedication and love of Lord that matters. He understands all the languages and cannot be supposed to be only of an idealists God. He is kind and merciful. He forgives His devotees. He also very well understand as to who is in devotion without any hypocrisy. All that we seek while doing Paath is to seek his grace. Let the language not become a barrier to meet this end. He knows, in my humble opinion, the language of our hearts that, we all know is LOVE. In my humble opinion, changes that advance the religion should be embraced with love and all that constitute shackles should be abandoned else we run the risk of continue to live in closed society as we are living. The ‘positives’ of doing Paath in English may far outweigh the small snags, if it can be called so and that I doubt. Let our God have a smell of fresh air of west that freely roams over the ocean of song - ‘the holy word’ that originated from Him. God is Nirlep, totally detached from us, though He is present in every heart. Guru Sahib are also forgiving in nature and shall forgive us if our intentions are to be judged. I shall never hesitate or give a second thought if I were in some western country and had the choice of selecting the language. I could have considered as a means to make people aware that there is a religion so beautiful whose beauty can be experienced by those who are blessed ones. Instead of calling it ‘Akhand Paath’ one may call it ‘English Translation of Bani ‘on continued basis or something else if someone is so sensitive about the terms with which we have some fix that is wired into our brains so rigidly that we find ourselves helpless. I am sure that it would happen one day- the earlier the better; personal thoughts only to be treated as subordinate to all that has been stated by other members. I shall be very unhappy if some feels offended. My sincerest apologies in advance. Oh ‘Word’, the wondrous unstuck melody Roam around freely over the ocean of ‘Song’ We seek thee! Merge us in thee To which we all belong! [I]Taranjeet[/I] [/QUOTE]
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Akhand Paath In Languages Other Than The Original
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