Gents - good morning !
Let's talk "original" Sikhi. The Sikhi that Nanak inspired and practiced where truth, beauty and goodness resided. Not your twenty first century "progressive" model advanced by new kids on the block [SPN]. Sorry, but their versions have an extremely short attention span and ponders to only a very narrow demographics within western socities. You can't understand the present without knowledge of its past, can you ? No !. So it is with Sikh Faith, you have to have knowledge of its historical past, tradition, custom and culture to fully understand and appreciate its genesis. Question is: who at SPN professes to have that knowledge ? No one ! If that'd be correct, then does it really matter who or what gets debated and discussed when both the conclusions and intermediate steps are made up of the "unknown" by the unknowns. How can the resulting consistency ever by any manner of means become true knowledge ? Debating and discussing Sikh tenets with those that have no knowledge or limited knowledge is like the blind studying vision. They can hear, but they can't see and what they can't see they can't perceive, what they can't perceive they can't conceive and what they can't conceive have no existence for that very reason.
Let us move to the thread at hand :
By definition a shabd is sound. This sound is captured by symbols called letters [akkhar in punjabi]. These letters are enjoined to make a word. A word is also called a shabd in Gurmukhi. The words are strung together to make a sentence and sentences make paragraphs and so on. And since, Gurbani is written in Poetic Form, the poetic configurations of a shabd vary between "one" liner tuks to "eight" liner asthpadis [8 line stanzas]. What shabd might you have been advocating, please explain ?
..speak soon
Let's talk "original" Sikhi. The Sikhi that Nanak inspired and practiced where truth, beauty and goodness resided. Not your twenty first century "progressive" model advanced by new kids on the block [SPN]. Sorry, but their versions have an extremely short attention span and ponders to only a very narrow demographics within western socities. You can't understand the present without knowledge of its past, can you ? No !. So it is with Sikh Faith, you have to have knowledge of its historical past, tradition, custom and culture to fully understand and appreciate its genesis. Question is: who at SPN professes to have that knowledge ? No one ! If that'd be correct, then does it really matter who or what gets debated and discussed when both the conclusions and intermediate steps are made up of the "unknown" by the unknowns. How can the resulting consistency ever by any manner of means become true knowledge ? Debating and discussing Sikh tenets with those that have no knowledge or limited knowledge is like the blind studying vision. They can hear, but they can't see and what they can't see they can't perceive, what they can't perceive they can't conceive and what they can't conceive have no existence for that very reason.
Let us move to the thread at hand :
Aman Singh Ji, first n foremost, should we not first define what constitutes a shabd ? I think we should.For example, SPN has been advocating, since inception, to discuss full shabds in Guru Granth Sahib to derive the real meaning of the shabd while corroborating our statements in a discussion but hardly anyone follows it... Some of the senior respected members ignore this rule blatantly on this forum but it does not make it right.
By definition a shabd is sound. This sound is captured by symbols called letters [akkhar in punjabi]. These letters are enjoined to make a word. A word is also called a shabd in Gurmukhi. The words are strung together to make a sentence and sentences make paragraphs and so on. And since, Gurbani is written in Poetic Form, the poetic configurations of a shabd vary between "one" liner tuks to "eight" liner asthpadis [8 line stanzas]. What shabd might you have been advocating, please explain ?
..speak soon