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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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Guru Granth Sahib
Jup Banee
Japji Translation Questions
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<blockquote data-quote="sunmukh" data-source="post: 135364" data-attributes="member: 11050"><p>Ek OnKaar Sat Naam</p><p> </p><p>SPNadmin ji, I am not suggesting SGGS ji is incomplete. </p><p> </p><p>I am suggesting there is use of particular terminology, whether it be soch as in the initial post from Ishna ji, </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 15px"><span style="font-family: 'Tahoma'"><span style="font-size: 15px">sochai soch na hova-ee jay sochee lakh vaar</span></span></span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 15px"><span style="font-family: 'Tahoma'"><span style="font-size: 15px"></span></span></span></span> </p><p>or "sach" in the preceding line, <span style="font-family: 'Tahoma'"><span style="font-size: 15px"><span style="font-family: 'Tahoma'"><span style="font-size: 15px"></span></span></span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 15px"><span style="font-family: 'Tahoma'"><span style="font-size: 15px">hai bhee sach naanak hosee bhee sach.</span></span></span></span></p><p> <span style="font-family: 'Tahoma'"><span style="font-size: 15px"><span style="font-family: 'Tahoma'"><span style="font-size: 15px"></span></span></span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 15px"><span style="font-family: 'Tahoma'"><span style="font-size: 15px"></span></span></span></span>or "sat" in Sat Naam ( or Sati as discussed with Prakash S Bhagga ji in another thread), which will have devolved from Guru Sahibans familiarity with other texts of their period, which their peers and ancestors will all have come across as well. Guru Sahibans also studied these texts, even though there is no plagiarism. They would not use the terms if they had not come across them, and if the local populus was not familar with them. For the same reason, that is why the use of Abrahmic terms is limited, and there is no reference to any religions of Australia, Americas, or Sub-Saharan Africa. We have to be truthful, in that most new ideas are borne through past experience, and adaptation. New concepts are very limited in comparison. The concept of God is an ongoing development from pre-pagan times with its concomitant tantric macabre sacrifices to the current notions. </p><p> </p><p>Now, if one wishes to understand exactly what is being meant by a particular term, like the ones above, or terms like "four directions" or "three qualities" if one cannot make sense of a translation, then either one can look elsewhere in SGGS ji, or one can read other Sikh texts eg Vaars, or listen to Kaatha. </p><p> </p><p>However there is also the option of looking at texts which explain Vedic terminology. If the terms are common, then looking at these texts may short-track one to the meaning, if one really wants to know exactly what was meant. Some sanscrit rooted Vedic technical terms may really only be fully understood by Brahmins, and unless one makes such a study one may be making guesses based on current lay usage of words. They may sound similar to current words, but they may have completely different meanings.</p><p> </p><p> For example there is the term "sunn-ia" in Pauris 8-11. It is commonly translated as "listening" probably because the word in Punjabi is similar. The translated pauris sounded really odd to me. Recently I looked at a Buddhist book and it spoke of a "sunn" state. Then I did a search for this word. It is rooted in sanscrit and refers to zero/void so in fact it is actually linked to what Buddhists refer to as the empty state. This completely changes the meaning of those pauris. The pauris are to do with objects who reside in consciousness of this empty or sunn, state , ie devoid of self-identity.</p><p> </p><p>Then some Hari Krishna guy gave me a book called "Veda -Secrets from the East" in the city shopping centre. They were handing them out free of charge. I have read just few pages so far, of about 400, and it is about Bhagavada_Gita and devotion to Krishna alone as the godhead. It speaks of other vedic deities, cows, castes and yoga and so on, but it comes back to notion that devotion to Krishna will override all and any failings in following other aspects. I was shocked at how similar parts of it is ( parts, not in whole)to my understanding of Sikhi. Just the glossary explains many terms seen in SGGS ji. For some parts such as dealing with materialism, karma, reincarnation, seva, sangat, kirtan it could prove very revealing, and it even has a chapter on Jap (ie chanting of God's name). </p><p> </p><p>Then I read in book (on Tibetan Buddhism) about the concept of creating amrita(nectar of immortality). It was claimed it is a vedic idea, to do with some ancient battle between demi-gods and gods. Anyway, it was formed by churning the world's oceans, with a mountain found in Bihar, till it formed, with lots of intermediate stages. This got me thinking why water is stirred, with recitals, and then claimed to be amrit. The point is, a lot of the current practices and terms, whether they are lotuses, world-oceans, sunn, or amrit, will have roots in something or another, and until they are researched, then one will be left puzzled. </p><p> </p><p>I can't see how it can harm me to read something that explains the terms and phrases also used in SGGS ji in clear concise language. </p><p> </p><p> </p><p>At the end of the day, SGGS ji advocates love of One God. If I love God, which I do, then what have I to fear? </p><p> </p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 135364, member: 11050"] Ek OnKaar Sat Naam SPNadmin ji, I am not suggesting SGGS ji is incomplete. I am suggesting there is use of particular terminology, whether it be soch as in the initial post from Ishna ji, [FONT=Tahoma][SIZE=4][FONT=Tahoma][SIZE=4]sochai soch na hova-ee jay sochee lakh vaar [/SIZE][/FONT][/SIZE][/FONT] or "sach" in the preceding line, [FONT=Tahoma][SIZE=4][FONT=Tahoma][SIZE=4] hai bhee sach naanak hosee bhee sach. [/SIZE][/FONT][/SIZE][/FONT]or "sat" in Sat Naam ( or Sati as discussed with Prakash S Bhagga ji in another thread), which will have devolved from Guru Sahibans familiarity with other texts of their period, which their peers and ancestors will all have come across as well. Guru Sahibans also studied these texts, even though there is no plagiarism. They would not use the terms if they had not come across them, and if the local populus was not familar with them. For the same reason, that is why the use of Abrahmic terms is limited, and there is no reference to any religions of Australia, Americas, or Sub-Saharan Africa. We have to be truthful, in that most new ideas are borne through past experience, and adaptation. New concepts are very limited in comparison. The concept of God is an ongoing development from pre-pagan times with its concomitant tantric macabre sacrifices to the current notions. Now, if one wishes to understand exactly what is being meant by a particular term, like the ones above, or terms like "four directions" or "three qualities" if one cannot make sense of a translation, then either one can look elsewhere in SGGS ji, or one can read other Sikh texts eg Vaars, or listen to Kaatha. However there is also the option of looking at texts which explain Vedic terminology. If the terms are common, then looking at these texts may short-track one to the meaning, if one really wants to know exactly what was meant. Some sanscrit rooted Vedic technical terms may really only be fully understood by Brahmins, and unless one makes such a study one may be making guesses based on current lay usage of words. They may sound similar to current words, but they may have completely different meanings. For example there is the term "sunn-ia" in Pauris 8-11. It is commonly translated as "listening" probably because the word in Punjabi is similar. The translated pauris sounded really odd to me. Recently I looked at a Buddhist book and it spoke of a "sunn" state. Then I did a search for this word. It is rooted in sanscrit and refers to zero/void so in fact it is actually linked to what Buddhists refer to as the empty state. This completely changes the meaning of those pauris. The pauris are to do with objects who reside in consciousness of this empty or sunn, state , ie devoid of self-identity. Then some Hari Krishna guy gave me a book called "Veda -Secrets from the East" in the city shopping centre. They were handing them out free of charge. I have read just few pages so far, of about 400, and it is about Bhagavada_Gita and devotion to Krishna alone as the godhead. It speaks of other vedic deities, cows, castes and yoga and so on, but it comes back to notion that devotion to Krishna will override all and any failings in following other aspects. I was shocked at how similar parts of it is ( parts, not in whole)to my understanding of Sikhi. Just the glossary explains many terms seen in SGGS ji. For some parts such as dealing with materialism, karma, reincarnation, seva, sangat, kirtan it could prove very revealing, and it even has a chapter on Jap (ie chanting of God's name). Then I read in book (on Tibetan Buddhism) about the concept of creating amrita(nectar of immortality). It was claimed it is a vedic idea, to do with some ancient battle between demi-gods and gods. Anyway, it was formed by churning the world's oceans, with a mountain found in Bihar, till it formed, with lots of intermediate stages. This got me thinking why water is stirred, with recitals, and then claimed to be amrit. The point is, a lot of the current practices and terms, whether they are lotuses, world-oceans, sunn, or amrit, will have roots in something or another, and until they are researched, then one will be left puzzled. I can't see how it can harm me to read something that explains the terms and phrases also used in SGGS ji in clear concise language. At the end of the day, SGGS ji advocates love of One God. If I love God, which I do, then what have I to fear? Sat Sri Akal [/QUOTE]
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Guru Granth Sahib
Jup Banee
Japji Translation Questions
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