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ਸੋ ਦਰੁ | So Dar
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Gurbani (14-53)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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Ashtpadi (129-130)
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Bara Maha (133-136)
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ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
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Thintteen (343-344)
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ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
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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)
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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
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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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Gurbani's Correct Interpretation: A Rejoinder
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<blockquote data-quote="Neutral Singh" data-source="post: 1719" data-attributes="member: 2"><p>...continued from Original post contributed by Tejwant Ji....</p><p></p><p>Karma </p><p></p><p>What does past and present life mean? From my present to my birth is my past and from my present to my death is my future. Purb does not mean past life, it means past. It is true that the idea of "as you sow, so shall you reap or why blame others, it is our own doing that lead us astray" is there in the AGGS. However, the Sikh Gurus did not accept the doctrine of karma in any fatalistic or deterministic sense. Their idea is of a Creative God with Will and Purpose, who is greatly concerned with the improvement and evolution of His creation and the imperfect beings. The Aad Guru Granth Sahib clearly rejects the theory of transmigration based on karma by asking its proponents: </p><p></p><p>When there was no creation, how did the first being inherit karma, or who created karma initially. The reality is that it is God Who created the world and for Him creation is a game and He continues to play (AGGS, M, 5, P 748). </p><p></p><p>You say that the body is made of five elements, from where were the elements created? You say that the law of karma determines man's fate, but who created the law of karma? (AGGS, Kabir, P 870.) </p><p></p><p>When there was neither father, nor mother, nor body then who was creating karma? Or when neither you were there nor I was there then who knows who came from where? From where did the karma originate, as there was no karma before Veda and Shastra? (AGGS, Namdev, P 973)" </p><p></p><p>These questions were clearly directed by Nam Dev ji, Kabir Ji and Guru Arjan to the Brahmins, who invented the theory of "karma and transmigration," "hell and heaven," and the caste system. The Brahmin invented these theories to justify and perpetuate the caste system. </p><p></p><p>Transmigration </p><p></p><p>There are expressions like avan jan, ava java and bhavaya in AGGS, which people have interpreted as cycle of birth and death or cycle of transmigration. However, in the AGGS, these and other related expressions are used as metaphors for spiritual death and spiritual regeneration or they represent Hindu beliefs. According to Guru Nanak, there are two types of people, gurmukhs (God-centred) and manmukhs (self-centred). A gurmukh is a person who dwells on God and His attributes and does every thing according to His Will. Such a one who achieves perfect union with God is called a jiwan mukta. </p><p></p><p>Whereas a manmukh is a degenerate person who does every thing according to his own will under the influence of haumai (self-centredness). He is entangled in maya (material world) and leads a life of duality. He is separated from God. His mind is unsteady and he can't decide to choose between God and maya (material world). Thus he keeps experiencing spiritual death and spiritual regeneration and terms like avan jan, ava java and bhavaya describe his situation. The following verses clearly demonstrate that Nankian philosophy does not accept the theory of transmigration and it emphasises that present life is the only chance for man to recognise the Primordial source of his origin. </p><p></p><p>"You won't be born again, make efforts to realize God now. Praising the Meriful One will take you across the ocean of worldly temptations," says Nanak </p><p>AGGS, M 9, p220. </p><p></p><p>This is your chance to meet the Lord of the Universe, meet Him. It took a very long time for this human body to evolve." </p><p>AGGS, M 5, p 176. </p><p></p><p>Hell and Heaven </p><p></p><p>Hey (Qazi) make your daily actions as your field, sow the seed of the of the Word and sprinkle it with the water of truth. Endeavour like a farmer to grow a crop of firm belief, then you will understand the meaning of hell and heaven, o ignorant one (AGGS, M1, 24). </p><p></p><p>As long as one longs for heaven, there is no union with God. </p><p>AGGS, Kabir, p 325. </p><p></p><p>O the Sustainer of all, wherever you keep me is heaven for me. </p><p>AGGS, M 5, p 106. </p><p></p><p>Wherever Your praises are sung, is heaven. It is You who create the reverence for You in the devotee. </p><p>AGGS, M 5, 749. </p><p></p><p>Where people are engrossed in countless spectacles and amusements and don't remember the Almighty, is desolate place like hell. </p><p>AGGS, M 5, p 707. </p><p></p><p>Those who are blessed by the Almighty to follow the saints are not afflicted (hell) because He is present in their mind and body all the time and they don't see any thing without Him. </p><p>AGGS, M 5, p 531. </p><p></p><p>The attachment shackles one to the material world (maya). It is the business of maya, which causes one pain or pleasure (hell or heaven). </p><p>AGGS, M 5, p 761. </p><p></p><p>The evil person separated from God suffers much pain. He suffers spiritual death in the darkness of ignorance (hell). </p><p>AGGS, M 1, p 1029. </p><p></p><p>What is hell and what is that poor heaven, the saints reject both. We are not dependent on any body due to the grace of our Guru (God). </p><p>(AGGS, Kabir, p 969). </p><p></p><p>Hell and Heaven represent states of suffering and happiness, and moral and immoral life, respectively. Joginder Singh has quoted three single verses loosely to prove the existence of past life and future life. And he implies that this fact could be understood through simran and sewa. However, he didn't explain the meaning either of the verses or of simran and sewa. </p><p></p><p>First, we must observe the rules of Hermeneutics to interpret any religious text. It is the interpretation of Sikhi (Nankain philosophy) by single verses, which is responsible for the distortion of Sikhi to such an extent that modern day Sikhism essentially has no connection with the teachings enshrined in AGGS. Interpretation of a single line should be avoided as far as possible. For proper interpretation of Gurbani, one must keep in mind the fundamental principles of Nankian philosophy described by Guru Nanak in the opening verse of AGGS, the theme of the whole shabad containing the verse and the meaning of the verse of rhau (pause). The interpretation of the verse done this way is generally consistent with Guru Nanak's philosophy. </p><p></p><p>Joginder Singh quotes "karmi aavai kpra nadri mokh duar", to prove the existence of a past life and a life after death. Professor McLeod also made the same mistake in interpreting this verse in Guru Nanak and the Sikh Religion. </p><p></p><p>On page 205 McLeod has interpreted "karmi aavai kpra nadri mokh duar" as: Karma determines the nature of our birth (lit. cloth), but it is through grace that the door of salvation is found. He has made three mistakes in the interpretation of this verse. First, he has taken a single verse from a stanza of seven verses, which are interconnected. Second, karmi is not derived from karam (Punjabi) or karma (Sanskrit) meaning actions, it is derived from karam (Persian) meaning kindness or favor. Third, kapra does not mean birth; it means cloth or clothing, a metaphor for God's love. Contrary to McLeod, almost a century ago, Macauliffe interpreted this verse accurately as: 11 </p><p></p><p>True is the Lord, true is his name; it is uttered with endless love. </p><p>People pray and beg, 'Give us, give us'; the Giver giveth His gifts. </p><p>Then what can we offer Him whereby His court may be seen? </p><p>What words shall we utter with our lips, on hearing which He may love us? </p><p>At the ambrosial hour of morning meditate on true Name and God's greatness. </p><p>The Kind One will give us a robe of honour, and by his favour we shall reach the gate of </p><p>salvation. </p><p>Nanak, we shall thus know that God is altogether true." </p><p>AGGS, M 1, p 2. </p><p></p><p>The first line describes God's attribute of greatness and the second one says that God is the source of all treasures; people keep begging and He keeps giving. The third and fourth lines are questions. If God is the source of all treasures then what material gift can we offer to see Him? What language we should use to communicate with him so that He would love us. The fifth line is an answer to third and fourth line and it says, "Dwell on His virtues." The sixth line explains that by so doing God will honor us with a robe and allow us to enter the Divine court. What does it mean? It means that by dwelling on God's attributes, one develops understanding of these attributes and starts identifying with them and reflecting them in our own character. Guru Nanak calls such a person a gurmukh, and a jiwan mukta. </p><p></p><p>Guru Hargobind Sahib calls such people mir and pir (one who is both spiritually and temporally sovereign). The lord of the white hawk and rider of the blue steed (Guru Gobind Singh) informs us that such a person free from: varana ashrarma dharama (color/caste based religion), karm kand (Hindu rituals and ceremonies), bharam (superstition), kul (family lineage) and krit (caste based occupation restriction. Salvation in Nankian philosophy means total emancipation from ignorance and the deleterious effects of the material world (maya). </p><p></p><p>Professor Sahib Singh has also interpreted this verse the same way as Macauliffe did.12 (This way) the Gracious One gives a scarf (of meditating on His greatness). (The wall of falsehood) is eliminated by His kindness and the door of salvation is opened to the devotee). Both, Macauliffe and Sahib Singh have interpreted kapra as cloth. However, due to cultural differences one calls it a robe of honor and the other calls it a scarf of love. Both robe and scarf are metaphor for God's love. And what is God's love? It is identification with His attributes. </p><p></p><p>Additionally, the meaning of kapra as cloth becomes abundantly clear from Guru Nanak's use of this word in another shabad. For example, in his discussions with the Yogis Guru Nanak said: </p><p></p><p>I was an unemployed minstrel (dhadi), but God gave me an occupation. He ordered me to sing His praises day and night. And He called me to His abode of Truth to honor me with a robe (kapra paya) of "propagating His true glory" (AGGS, M 1, p 150). </p><p></p><p>In several other places in AGGS, pages, 398, 1094, 1098, 42, 470, 962 of the AGGS, kapr (has been used for clothes. Thus using the correct meaning of karmi and kapra the verse "karmi aavai kpra nadri mokh duar" should be translated as: Then the Bounteous One will reward us with His love and by His grace the door of salvation will open for us. </p><p></p><p>Moreover, careful examination of Mcleod's book reveals that whereas he has discussed most of the concepts of Nanakian philosophy lucidly, for some reasons he has not discussed the most important concept of jiwan mukta (liberated one), though, he has mentioned salvation (mukti) many times. Had he explored the concept of jiwan mukta as defined in AGGS, he would not have made the wrong assumption that Guru Nanak accepted the doctrines of karma and transmigration. </p><p></p><p>McLeod has interpreted salvation as "A condition of ineffable union with the Eternal One in which all earthy bonds are dissolved and the cycle of death and rebirth is finally brought to an end (p 150-151). Or physical death, far from being something to be feared, is for the gurmukh a joy to be welcomed when it comes, for it means a perfecting of his union with God (p 187-188). Or he passes into a condition of union which transcends death and cycle of transmigration (p 193)." These interpretations by Mcleod clearly mean that salvation comes after physical death. </p><p></p><p>In support of his interpretation, McLeod asserts, "Guru Nanak's Gauri Dipki, which is recited every night by devout Sikhs as part of Kirtan Sohila, the Evening Prayer, is a sublime expression of the contentment with which a believer awaits his physical death and final release." A careful study of this composition reveals that the union of a gurmukh with God is beautifully depicted in the imagery of a Punjabi wedding culminating in the union of the bride with the groom on the joyous occasion. There is no mention of death in this composition. It is difficult to imagine how McLeod construed from this composition that the union of a gurmukh with God takes place after the physical death. If ignorant Sikhs have interpreted it wrong, it does not mean that a scholar of the caliber of McLeod should do the same! </p><p></p><p>Salvation in other religions means going to heaven after death. This type of salvation has been clearly rejected in AGGS. </p><p></p><p>I don't crave for the worldly kingdom or salvation (heaven) I crave for the comfort of His soft feet. </p><p>AGGS, M 5, p 534. It means that a Sikh does not hanker after material wealth or going to heaven, salvation for him is to merge his identity with God's attributes. </p><p></p><p>Every body prays for salvation to go to heaven and always hope to get there, but the devotee who longs for His glimpse does not want that type of salvation, he is satisfied to have His glimpse. </p><p>AGGS, M 4, p1324. </p><p></p><p>Kabir, the merciful true Guru has saved me from the temptations of heaven and the fear of hell. I have always enjoyed the comfort and pleasure of being at His beautiful feet." </p><p>AGGS, Kabir, p 1370 </p><p></p><p>Getting back to the other two verses Joginder Singh has cited to prove the existence of past and future life, here is my interpretation: poorab likht likhe gur paia. As I have made clear earlier that Nankian philosophy does not accept the theory of "karma and transmigration" and "hell and heaven," so I am going to interpret this verse in that light. The key to understand its inner meaning is to understand the meaning of poorab, likht likhe and Gur. The literal meaning of this verse is, "One finds the Guru according to the previous written record." </p><p></p><p>First, consider the meaning of Guru as it is used in AGGS. Guru Nanak has called God as his Guru at several places in AGGS and Guru means the destroyer of ignorance. It is knowledge, which destroys ignorance. Guru Nanak has also called shabad (Word) as his Guru. Shabad is also knowledge. It has been made abundantly clear in AGGS that Guru is Shabad, not Guru person. Guru persons were the medium for the propagation of the Shabad. It is unfortunate that when Sikhs see the word Guru or Gur, they immediately connect it to Guru person, which is totally wrong. As a matter of fact there are not many references in AGGS to Guru persons except the compositions of Bhats. I can understand why some Sikhs might have mistaken Guru person for Shabad during the Guru period. But, what is the justification when Guru Gobind Singh has made it abundantly clear that after him Guru is the Shabad enshrined in AGGS. Poorab means past and likht likhe means "the process of acquiring knowledge or accumulation of knowledge or learned experience." Let me explain what I mean by these expressions. </p><p></p><p>As soon as a child is born he starts acquiring knowledge, which helps him to face the world as he grows. For example, good preparation in high school leads to admission in college and then good preparation in college leads to admission in medical college. The acquisition of competent skills and knowledge makes him a successful doctor. The whole process would be thwarted if there were no preparation in high school. In light of the foregoing discussion here is the interpretation of the verse: </p><p></p><p>Past efforts lead to understanding of the Shabad. It is the past experience, which leads to future success. In other words, it is the process of evolution of an ordinary man into a gurmukh </p><p></p><p>vada hoaa dunidar gal sangal ghat chlaia </p><p>agai karnee keerat vachiai baih lekha kar samjhaia </p><p>AGGS, M1, p 464. </p><p></p><p>This verse "karnee keerat vachiai baih lekha kar samjhaia" is from Guru Nanak's composition of Asa Di Var. Those, who have studied AGGS, know that Asa Di Var is a commentary on the society of that time. Guru Nanak has described the behavior of the rulers and their administrators and religious leaders, activities of various religious orders and religious beliefs and customs people observed. He has also expressed his own reaction and thoughts on what he observed. </p><p></p><p>In the Pauri (stanza) containing this verse, Guru Nanak has described the religious beliefs of Hindus and what happens when a Hindu dies. The angel of death puts a chain around the neck of a dead person's soul and drag it to the court of Dharamraj (mythical justice), who decides its fate of the on the basis of the records of dead person's deeds kept by Chitr and Gupt, Dharamraj's assistants. It is not Guru Nanak's belief, it is the belief of Hindus. Guru Nanak has expressed his views about this belief in the bottom line. The ignorant fool has wasted his life (man andhai janm gvaia), as the purpose of man's life is to become a gurmukh. </p><p></p><p>Statement: Being the humblest of humble, Sikh who is unable to measure up to Guru's wishes (though he has not given up) I appeal to our writers and editors not to make a mockery of our sesiphire - We used the word mockery with a heavy heart knowing that progressiveness being the basic attribute of a Sikh, Guru and God." </p><p></p><p>Response: We must bow to the memory of those who showed compassion and tolerance to the shortcomings of others, dekhke andith keeta. I don't understand the meaning of sesiphire. </p><p></p><p></p><p></p><p></p><p>Acknowledgements</p><p>This article is dedicated to the memories of those who upheld the principles of Nankian philosophy without flinching or wavering under the pressure of heinous and unspeakable tortures: "Were cut alive limb by limb, skinned alive, boiled alive, sawed alive, carded like cotton and forced to bear necklaces made up of the cutup pieces of the bodies of their children." </p><p>And </p><p></p><p>Sardar Gurdial Singh Lumma, a self-taught man with no formal education, who used to discuss books like Katik Ke Vaisakh with me when I was a student of eighth class. A man who taught me what is discerning intellect. He used to say that without discerning intellect even a doe eyed person is blind. 13 </p><p></p><p>And to my parents Sardar Bhajan Singh and Sardarni Bhagwaun Kaur. My dear mother's sweet ant precious words echo in my ears all the time. "Son, I will miss you very much, but don't worry, I will be alright. It doesn't matter if you settle down over there. But remember, wherever you live, your neighbours should know you as an honest person and wherever you work, your colleagues should know you as a dependable, competent and dedicated worker." </p><p></p><p></p><p>REFERENCES </p><p></p><p>1 Singh, B. Distortion of Sikh philosophy and history: The Sikh writers more to be blamed! Sopkesman, July 2002, p34-38. </p><p></p><p>2 Macaullife, M. A., The Sikh Religion, V. 5, 1990, p 331-332. </p><p></p><p>3 Singh, G., Guru Gobind Singh, 3rd edition, 1968, p 126-128. </p><p></p><p>4 Singh, K., Parasaraprasna, 1st edition, Eds. Piar Singh and Madanjit Kaur, 1989, p 287-288. </p><p></p><p>5 Singh, T., The Chandi Chrittar, Spokesman, October 1999, p 39-42. </p><p></p><p>6 Nabha, B. K. S., Mahankosh (Punjabi), 1996, p 910. </p><p></p><p>7 Mohammed, I., Nanak, a poem in Urdu. </p><p></p><p>8 Danda-Sanyasi, S.R. T., Sarvotam Dharam - Khalsa Panth, reviewed in Abstracts of Sikh Studies, April - June 1997, p 4-8. </p><p></p><p>9 McLeod, W. H., Guru Nanak and the Sikh Religion, 1996, p 246. </p><p></p><p>10 Singh, S., The Sikhs in History, 4th edition, 2001, p 112. </p><p></p><p>11 Lal, B. H., Sehajdhari Sikhs and Vaisakhi of 1699. Understanding Sikhism Res. J. 1999, 1 (1), p 37-41. And my response to it: Understanding Sikhism Res. J. 1999, 1 (2), p 47-48. </p><p></p><p>12 Singh, G., Guru Gobind Singh, 3rd edition, 1968, p 1, 24. </p><p></p><p>13 Singh, K., Parasaraprasna, 1st edition, Eds. Piar Singh and Madanjit Kaur, 1989, p 46, 157, 189. </p><p></p><p>14 Singh, S., The Sikhs in History, 4th edition, 2001, p 113. </p><p></p><p>15 Macaullife, M. A. The Sikh Religion, V. 1, 1986, p 197. </p><p></p><p>16 Singh, S., Sri Guru Granth Sahib Darpan, V. 1, 1972, p 58-59. </p><p></p><p>17 Sardar Gurdial Singh Lumma was an exceptionally tall man, so people in the village called him Lumma Gurdial or simply Lumma. He was a very dear family friend. He was the one who got me interested in serious study of Sikhism when I was in high school. We used to discuss historian Karam Singh's Katik ke Vaisakh wherein he has collected very strong evidence that Guru Nanak Dev was born on the day of Vaisakhi not on Katik Pooranmashi. He was an enlightened human being (gurmukh). </p><p></p><p>Generally, people use the words that, them and their, however, he always used the words our for every one whether a family member or a friend or a stranger. The beauty of a deer eye is part of Punjabi folklore and the deer has very keen eyesight and is capable of seeing far away things much more clearly than humans can see. </p><p></p><p></p><p>Copyright©2004 Baldev Singh. About the author</p></blockquote><p></p>
[QUOTE="Neutral Singh, post: 1719, member: 2"] ...continued from Original post contributed by Tejwant Ji.... Karma What does past and present life mean? From my present to my birth is my past and from my present to my death is my future. Purb does not mean past life, it means past. It is true that the idea of "as you sow, so shall you reap or why blame others, it is our own doing that lead us astray" is there in the AGGS. However, the Sikh Gurus did not accept the doctrine of karma in any fatalistic or deterministic sense. Their idea is of a Creative God with Will and Purpose, who is greatly concerned with the improvement and evolution of His creation and the imperfect beings. The Aad Guru Granth Sahib clearly rejects the theory of transmigration based on karma by asking its proponents: When there was no creation, how did the first being inherit karma, or who created karma initially. The reality is that it is God Who created the world and for Him creation is a game and He continues to play (AGGS, M, 5, P 748). You say that the body is made of five elements, from where were the elements created? You say that the law of karma determines man's fate, but who created the law of karma? (AGGS, Kabir, P 870.) When there was neither father, nor mother, nor body then who was creating karma? Or when neither you were there nor I was there then who knows who came from where? From where did the karma originate, as there was no karma before Veda and Shastra? (AGGS, Namdev, P 973)" These questions were clearly directed by Nam Dev ji, Kabir Ji and Guru Arjan to the Brahmins, who invented the theory of "karma and transmigration," "hell and heaven," and the caste system. The Brahmin invented these theories to justify and perpetuate the caste system. Transmigration There are expressions like avan jan, ava java and bhavaya in AGGS, which people have interpreted as cycle of birth and death or cycle of transmigration. However, in the AGGS, these and other related expressions are used as metaphors for spiritual death and spiritual regeneration or they represent Hindu beliefs. According to Guru Nanak, there are two types of people, gurmukhs (God-centred) and manmukhs (self-centred). A gurmukh is a person who dwells on God and His attributes and does every thing according to His Will. Such a one who achieves perfect union with God is called a jiwan mukta. Whereas a manmukh is a degenerate person who does every thing according to his own will under the influence of haumai (self-centredness). He is entangled in maya (material world) and leads a life of duality. He is separated from God. His mind is unsteady and he can't decide to choose between God and maya (material world). Thus he keeps experiencing spiritual death and spiritual regeneration and terms like avan jan, ava java and bhavaya describe his situation. The following verses clearly demonstrate that Nankian philosophy does not accept the theory of transmigration and it emphasises that present life is the only chance for man to recognise the Primordial source of his origin. "You won't be born again, make efforts to realize God now. Praising the Meriful One will take you across the ocean of worldly temptations," says Nanak AGGS, M 9, p220. This is your chance to meet the Lord of the Universe, meet Him. It took a very long time for this human body to evolve." AGGS, M 5, p 176. Hell and Heaven Hey (Qazi) make your daily actions as your field, sow the seed of the of the Word and sprinkle it with the water of truth. Endeavour like a farmer to grow a crop of firm belief, then you will understand the meaning of hell and heaven, o ignorant one (AGGS, M1, 24). As long as one longs for heaven, there is no union with God. AGGS, Kabir, p 325. O the Sustainer of all, wherever you keep me is heaven for me. AGGS, M 5, p 106. Wherever Your praises are sung, is heaven. It is You who create the reverence for You in the devotee. AGGS, M 5, 749. Where people are engrossed in countless spectacles and amusements and don't remember the Almighty, is desolate place like hell. AGGS, M 5, p 707. Those who are blessed by the Almighty to follow the saints are not afflicted (hell) because He is present in their mind and body all the time and they don't see any thing without Him. AGGS, M 5, p 531. The attachment shackles one to the material world (maya). It is the business of maya, which causes one pain or pleasure (hell or heaven). AGGS, M 5, p 761. The evil person separated from God suffers much pain. He suffers spiritual death in the darkness of ignorance (hell). AGGS, M 1, p 1029. What is hell and what is that poor heaven, the saints reject both. We are not dependent on any body due to the grace of our Guru (God). (AGGS, Kabir, p 969). Hell and Heaven represent states of suffering and happiness, and moral and immoral life, respectively. Joginder Singh has quoted three single verses loosely to prove the existence of past life and future life. And he implies that this fact could be understood through simran and sewa. However, he didn't explain the meaning either of the verses or of simran and sewa. First, we must observe the rules of Hermeneutics to interpret any religious text. It is the interpretation of Sikhi (Nankain philosophy) by single verses, which is responsible for the distortion of Sikhi to such an extent that modern day Sikhism essentially has no connection with the teachings enshrined in AGGS. Interpretation of a single line should be avoided as far as possible. For proper interpretation of Gurbani, one must keep in mind the fundamental principles of Nankian philosophy described by Guru Nanak in the opening verse of AGGS, the theme of the whole shabad containing the verse and the meaning of the verse of rhau (pause). The interpretation of the verse done this way is generally consistent with Guru Nanak's philosophy. Joginder Singh quotes "karmi aavai kpra nadri mokh duar", to prove the existence of a past life and a life after death. Professor McLeod also made the same mistake in interpreting this verse in Guru Nanak and the Sikh Religion. On page 205 McLeod has interpreted "karmi aavai kpra nadri mokh duar" as: Karma determines the nature of our birth (lit. cloth), but it is through grace that the door of salvation is found. He has made three mistakes in the interpretation of this verse. First, he has taken a single verse from a stanza of seven verses, which are interconnected. Second, karmi is not derived from karam (Punjabi) or karma (Sanskrit) meaning actions, it is derived from karam (Persian) meaning kindness or favor. Third, kapra does not mean birth; it means cloth or clothing, a metaphor for God's love. Contrary to McLeod, almost a century ago, Macauliffe interpreted this verse accurately as: 11 True is the Lord, true is his name; it is uttered with endless love. People pray and beg, 'Give us, give us'; the Giver giveth His gifts. Then what can we offer Him whereby His court may be seen? What words shall we utter with our lips, on hearing which He may love us? At the ambrosial hour of morning meditate on true Name and God's greatness. The Kind One will give us a robe of honour, and by his favour we shall reach the gate of salvation. Nanak, we shall thus know that God is altogether true." AGGS, M 1, p 2. The first line describes God's attribute of greatness and the second one says that God is the source of all treasures; people keep begging and He keeps giving. The third and fourth lines are questions. If God is the source of all treasures then what material gift can we offer to see Him? What language we should use to communicate with him so that He would love us. The fifth line is an answer to third and fourth line and it says, "Dwell on His virtues." The sixth line explains that by so doing God will honor us with a robe and allow us to enter the Divine court. What does it mean? It means that by dwelling on God's attributes, one develops understanding of these attributes and starts identifying with them and reflecting them in our own character. Guru Nanak calls such a person a gurmukh, and a jiwan mukta. Guru Hargobind Sahib calls such people mir and pir (one who is both spiritually and temporally sovereign). The lord of the white hawk and rider of the blue steed (Guru Gobind Singh) informs us that such a person free from: varana ashrarma dharama (color/caste based religion), karm kand (Hindu rituals and ceremonies), bharam (superstition), kul (family lineage) and krit (caste based occupation restriction. Salvation in Nankian philosophy means total emancipation from ignorance and the deleterious effects of the material world (maya). Professor Sahib Singh has also interpreted this verse the same way as Macauliffe did.12 (This way) the Gracious One gives a scarf (of meditating on His greatness). (The wall of falsehood) is eliminated by His kindness and the door of salvation is opened to the devotee). Both, Macauliffe and Sahib Singh have interpreted kapra as cloth. However, due to cultural differences one calls it a robe of honor and the other calls it a scarf of love. Both robe and scarf are metaphor for God's love. And what is God's love? It is identification with His attributes. Additionally, the meaning of kapra as cloth becomes abundantly clear from Guru Nanak's use of this word in another shabad. For example, in his discussions with the Yogis Guru Nanak said: I was an unemployed minstrel (dhadi), but God gave me an occupation. He ordered me to sing His praises day and night. And He called me to His abode of Truth to honor me with a robe (kapra paya) of "propagating His true glory" (AGGS, M 1, p 150). In several other places in AGGS, pages, 398, 1094, 1098, 42, 470, 962 of the AGGS, kapr (has been used for clothes. Thus using the correct meaning of karmi and kapra the verse "karmi aavai kpra nadri mokh duar" should be translated as: Then the Bounteous One will reward us with His love and by His grace the door of salvation will open for us. Moreover, careful examination of Mcleod's book reveals that whereas he has discussed most of the concepts of Nanakian philosophy lucidly, for some reasons he has not discussed the most important concept of jiwan mukta (liberated one), though, he has mentioned salvation (mukti) many times. Had he explored the concept of jiwan mukta as defined in AGGS, he would not have made the wrong assumption that Guru Nanak accepted the doctrines of karma and transmigration. McLeod has interpreted salvation as "A condition of ineffable union with the Eternal One in which all earthy bonds are dissolved and the cycle of death and rebirth is finally brought to an end (p 150-151). Or physical death, far from being something to be feared, is for the gurmukh a joy to be welcomed when it comes, for it means a perfecting of his union with God (p 187-188). Or he passes into a condition of union which transcends death and cycle of transmigration (p 193)." These interpretations by Mcleod clearly mean that salvation comes after physical death. In support of his interpretation, McLeod asserts, "Guru Nanak's Gauri Dipki, which is recited every night by devout Sikhs as part of Kirtan Sohila, the Evening Prayer, is a sublime expression of the contentment with which a believer awaits his physical death and final release." A careful study of this composition reveals that the union of a gurmukh with God is beautifully depicted in the imagery of a Punjabi wedding culminating in the union of the bride with the groom on the joyous occasion. There is no mention of death in this composition. It is difficult to imagine how McLeod construed from this composition that the union of a gurmukh with God takes place after the physical death. If ignorant Sikhs have interpreted it wrong, it does not mean that a scholar of the caliber of McLeod should do the same! Salvation in other religions means going to heaven after death. This type of salvation has been clearly rejected in AGGS. I don't crave for the worldly kingdom or salvation (heaven) I crave for the comfort of His soft feet. AGGS, M 5, p 534. It means that a Sikh does not hanker after material wealth or going to heaven, salvation for him is to merge his identity with God's attributes. Every body prays for salvation to go to heaven and always hope to get there, but the devotee who longs for His glimpse does not want that type of salvation, he is satisfied to have His glimpse. AGGS, M 4, p1324. Kabir, the merciful true Guru has saved me from the temptations of heaven and the fear of hell. I have always enjoyed the comfort and pleasure of being at His beautiful feet." AGGS, Kabir, p 1370 Getting back to the other two verses Joginder Singh has cited to prove the existence of past and future life, here is my interpretation: poorab likht likhe gur paia. As I have made clear earlier that Nankian philosophy does not accept the theory of "karma and transmigration" and "hell and heaven," so I am going to interpret this verse in that light. The key to understand its inner meaning is to understand the meaning of poorab, likht likhe and Gur. The literal meaning of this verse is, "One finds the Guru according to the previous written record." First, consider the meaning of Guru as it is used in AGGS. Guru Nanak has called God as his Guru at several places in AGGS and Guru means the destroyer of ignorance. It is knowledge, which destroys ignorance. Guru Nanak has also called shabad (Word) as his Guru. Shabad is also knowledge. It has been made abundantly clear in AGGS that Guru is Shabad, not Guru person. Guru persons were the medium for the propagation of the Shabad. It is unfortunate that when Sikhs see the word Guru or Gur, they immediately connect it to Guru person, which is totally wrong. As a matter of fact there are not many references in AGGS to Guru persons except the compositions of Bhats. I can understand why some Sikhs might have mistaken Guru person for Shabad during the Guru period. But, what is the justification when Guru Gobind Singh has made it abundantly clear that after him Guru is the Shabad enshrined in AGGS. Poorab means past and likht likhe means "the process of acquiring knowledge or accumulation of knowledge or learned experience." Let me explain what I mean by these expressions. As soon as a child is born he starts acquiring knowledge, which helps him to face the world as he grows. For example, good preparation in high school leads to admission in college and then good preparation in college leads to admission in medical college. The acquisition of competent skills and knowledge makes him a successful doctor. The whole process would be thwarted if there were no preparation in high school. In light of the foregoing discussion here is the interpretation of the verse: Past efforts lead to understanding of the Shabad. It is the past experience, which leads to future success. In other words, it is the process of evolution of an ordinary man into a gurmukh vada hoaa dunidar gal sangal ghat chlaia agai karnee keerat vachiai baih lekha kar samjhaia AGGS, M1, p 464. This verse "karnee keerat vachiai baih lekha kar samjhaia" is from Guru Nanak's composition of Asa Di Var. Those, who have studied AGGS, know that Asa Di Var is a commentary on the society of that time. Guru Nanak has described the behavior of the rulers and their administrators and religious leaders, activities of various religious orders and religious beliefs and customs people observed. He has also expressed his own reaction and thoughts on what he observed. In the Pauri (stanza) containing this verse, Guru Nanak has described the religious beliefs of Hindus and what happens when a Hindu dies. The angel of death puts a chain around the neck of a dead person's soul and drag it to the court of Dharamraj (mythical justice), who decides its fate of the on the basis of the records of dead person's deeds kept by Chitr and Gupt, Dharamraj's assistants. It is not Guru Nanak's belief, it is the belief of Hindus. Guru Nanak has expressed his views about this belief in the bottom line. The ignorant fool has wasted his life (man andhai janm gvaia), as the purpose of man's life is to become a gurmukh. Statement: Being the humblest of humble, Sikh who is unable to measure up to Guru's wishes (though he has not given up) I appeal to our writers and editors not to make a mockery of our sesiphire - We used the word mockery with a heavy heart knowing that progressiveness being the basic attribute of a Sikh, Guru and God." Response: We must bow to the memory of those who showed compassion and tolerance to the shortcomings of others, dekhke andith keeta. I don't understand the meaning of sesiphire. Acknowledgements This article is dedicated to the memories of those who upheld the principles of Nankian philosophy without flinching or wavering under the pressure of heinous and unspeakable tortures: "Were cut alive limb by limb, skinned alive, boiled alive, sawed alive, carded like cotton and forced to bear necklaces made up of the cutup pieces of the bodies of their children." And Sardar Gurdial Singh Lumma, a self-taught man with no formal education, who used to discuss books like Katik Ke Vaisakh with me when I was a student of eighth class. A man who taught me what is discerning intellect. He used to say that without discerning intellect even a doe eyed person is blind. 13 And to my parents Sardar Bhajan Singh and Sardarni Bhagwaun Kaur. My dear mother's sweet ant precious words echo in my ears all the time. "Son, I will miss you very much, but don't worry, I will be alright. It doesn't matter if you settle down over there. But remember, wherever you live, your neighbours should know you as an honest person and wherever you work, your colleagues should know you as a dependable, competent and dedicated worker." REFERENCES 1 Singh, B. Distortion of Sikh philosophy and history: The Sikh writers more to be blamed! Sopkesman, July 2002, p34-38. 2 Macaullife, M. A., The Sikh Religion, V. 5, 1990, p 331-332. 3 Singh, G., Guru Gobind Singh, 3rd edition, 1968, p 126-128. 4 Singh, K., Parasaraprasna, 1st edition, Eds. Piar Singh and Madanjit Kaur, 1989, p 287-288. 5 Singh, T., The Chandi Chrittar, Spokesman, October 1999, p 39-42. 6 Nabha, B. K. S., Mahankosh (Punjabi), 1996, p 910. 7 Mohammed, I., Nanak, a poem in Urdu. 8 Danda-Sanyasi, S.R. T., Sarvotam Dharam - Khalsa Panth, reviewed in Abstracts of Sikh Studies, April - June 1997, p 4-8. 9 McLeod, W. H., Guru Nanak and the Sikh Religion, 1996, p 246. 10 Singh, S., The Sikhs in History, 4th edition, 2001, p 112. 11 Lal, B. H., Sehajdhari Sikhs and Vaisakhi of 1699. Understanding Sikhism Res. J. 1999, 1 (1), p 37-41. And my response to it: Understanding Sikhism Res. J. 1999, 1 (2), p 47-48. 12 Singh, G., Guru Gobind Singh, 3rd edition, 1968, p 1, 24. 13 Singh, K., Parasaraprasna, 1st edition, Eds. Piar Singh and Madanjit Kaur, 1989, p 46, 157, 189. 14 Singh, S., The Sikhs in History, 4th edition, 2001, p 113. 15 Macaullife, M. A. The Sikh Religion, V. 1, 1986, p 197. 16 Singh, S., Sri Guru Granth Sahib Darpan, V. 1, 1972, p 58-59. 17 Sardar Gurdial Singh Lumma was an exceptionally tall man, so people in the village called him Lumma Gurdial or simply Lumma. He was a very dear family friend. He was the one who got me interested in serious study of Sikhism when I was in high school. We used to discuss historian Karam Singh's Katik ke Vaisakh wherein he has collected very strong evidence that Guru Nanak Dev was born on the day of Vaisakhi not on Katik Pooranmashi. He was an enlightened human being (gurmukh). Generally, people use the words that, them and their, however, he always used the words our for every one whether a family member or a friend or a stranger. The beauty of a deer eye is part of Punjabi folklore and the deer has very keen eyesight and is capable of seeing far away things much more clearly than humans can see. Copyright©2004 Baldev Singh. About the author [/QUOTE]
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Gurbani's Correct Interpretation: A Rejoinder
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