Well, isn't this a can of worms?!
This is tricky, because both interpretations seem to fit.
And it's not just Mcleod who translates the line in question as ritual cleansing. The other translation I have is by someone called Bhai Harbhajan Singh from Malaysia (now resides in Sydney, Australia). I am very fond of this translation and the extrapolations he has included to enrich understanding.
And although I know Mcleod has been discredited, his was the first translation I ever read of Sikh scripture and I admire the way he has made a gender-neutral translation. I will continue to compare his translation of Japji Sahib to others and post discrepancies as I find them.
I'm leaning towards the ritual cleansing translation but will stay tuned!
Ishna
Ek OnKaar Sat Naam
SSA Ishna Bhen ji,
It can become very frustrating for someone who has to rely upon translators' competency. I am in the same boat as you, as I only know how to speak lay punjabi, and cannot read it easily.
It is great to see that you are making an effort see past any discrepancies. As you search for solutions, your intuitive awareness will rise.
With regards to your intitial query, personally I am of opinion that one's understanding is better if one takes much more than one line into consideration, which is why Mcleod came up with his version. Sant Singh Khalsa's version is more literal, and depends more upon translation of individual words. Then the sihiris. biharis, onkars, etc all come into play, whereas a wider perspective will lead to much more disregard for technical or grammatical points.
The route you choose depends on your own objective - ie whether you are seeking understanding of a Sikh path and practice in daily life, or are you seeking to know for knowledge's sake (ie an intellectual pursuit)
The line you referred is within stanza one. That stanza is preceded by the slok to the Mool Mantar, which refers to the Absolute Truth. Jap ji Sahib is about Guru Nanak's search for that Absolute Truth. There are many references to Vedic principles and some Islamic principles, and possibly some Buddhist principles, depending on how you interpret text. However the techical aspects of other faiths pale into insignificance when one realises the direction in which Guru Nanak is taking the reader/his sikhs.
IMHO, if one dwells on the technical points, then the direction is more easily missed.
I take the essence of Pauri 1 to be as follows:
"There is no way to attain consciousness of the Creator’s spirit, through illogical methods.The Creator cannot be realized as a result of deep thought, maintenance of silence, or by offering material gifts to the Creator (at any places of worship).Any other similar methods based in superstition, to try to reach out to the Creator, will make no difference to the end result.
One should accept life as is. It is the way the Creator willed so."
(
http://1search4oneness.wordpress.com/the-sikh-faith/japji-sahib/japji-sahib/ ) - A blog I am going to try to write my own thoughts on, as and when I get time.
Ishna ji, there are two other things I would like to add in:
A translation of a religious scripture is often written by somebody who has previously built up a perspective of that religion, due to his/her own understanding. The result is likely to be biased in some way or another, to a smaller or greater degree. Reading a variety (as you are doing) will reduce the effect, but not totally, if they are all written by people of that faith.
Sikhs are generally averse to any links of their own faith to Vedic/Islamic/Buddhist principles. Generally, they reject them outright.
However if you consider texts of some of these faiths, or even introductory synopsis of their principles, then you are likely to come across many common features and references. This does not necessarily imply they are being advocated or that they are being admonished, as result of the reference. The reference may simply be there because contributers to Gurbani were familiar with the terminology prevalent in those other faiths.
I am speaking of terms like Truth, naam, 4 elements, 4 directions, world oceans, amrit, 3 qualities, 64 bathing places, 72000 nadis, chakras, central left and right channels, devis, khands, saadh-sangat etc etc. Much of these have deep meanings in Vedic philosophy, some cross into Buddhism and enter Sikhi as well. It does not mean they are meaningless, and it does not mean they are meanigful to a Sikh.They could be either.
Now, I have to be careful here:
If you read an introductory text on Krishna consciousness, then I am confident the insight you will get, will help you in understanding SGGS ji.
There are many sources, on the internet, with thousands of texts, some free.
One such text is:
www.prabhupada.de/Books/pdf/SriIsopanisad.pdf
It deals with a series of mantras, but reading the translation and the meanings will help you.
Krishna consciousness is about love and devotion to one Godhead, and it is more about doing that than following particular technically and physically demanding practices, such as hatha -yoga. Sikhi is similar. There are differences, but the insight you will get by doing a comparative study will help you spot the differences and also understand why Gurbani is worded as it is.
Some time ago, I was really puzzled why 3HO Sikhs followed Kundalini_Yoga practices. Then it all dawned on me. The yoga workshops set up in 60s and 70s were set up Hari Rama Hari Krishna types across the west in the hippy era. Most had to be vedic, but the yoga shops usually had little to do with Absolute Truth. Obviously some yoga practices of Western converts to Sikhi continued with them after hippy times ended, maybe because money can still be made. Now no-one bats an eyelid to these practices in Western Sikhs, yet they are not essential to Sikhi. The only thing of import is love for God. This is Guru Nanak's message and also common to Krishna consciouness:
p874:
ਗੁਰਮਿਤ ਰਾਮ ਨਾਮ ਗਹ ੁ ਮੀਤਾ ॥
gurmat raam naam gahu meetaa.
Follow the Guru's Teachings, and hold tight to the Lord's Name, O friend.
ਪਰ੍ਣਵੈ ਨਾਮਾ ਇਉ ਕਹੈ ਗੀਤਾ ॥੫॥੨॥੬॥
paranvai naamaa i-o kahai geetaa. ||5||2||6||
Thus prays Naam Dayv, and so says the Gita as well. ||5||2||6||
Sat Sri Akal
And there are not very many where he can be trusted.
