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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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<blockquote data-quote="Sikh80" data-source="post: 78356" data-attributes="member: 5290"><p><strong>Background </strong></p><p></p><p> </p><p> <strong>W[/FONT]</strong>e are blessed that we have got an eternal statute that should govern our lives and live styles should be adopted as per the writs contained in the Granth sahib i.e., the Sabad Guru. It contains pear of wisdom that we are supposed to follow. Seekers after facing difficulties do refer to the commentaries that are current in the current times. It has been an enduring task for all of us as to how to assign the meanings to the various lines and tuks. We do differ at many points and on account of this we are, sometimes, not able to establish the correct meaning that was intended to be conveyed by the Gurus.</p><p></p><p> One of the reasons that prompted me to undertake this exercise was on account of the fact that there are many metaphors in Bani and the Grammar of the language is different as compared to the present day language.[/FONT]</p><p> </p><p> <strong>A[/FONT]</strong>n attempt is made to present the basic rules that should be followed by us while arriving at the meaning. Things should have been easier if there were some guidelines issued by the SGPC and the allied bodies. Things would have been simpler if some standardized translations and commentaries are issued by SGPC.[along with allied religious bodies engaged in this process, if any.][/FONT]</p><p> </p><p> <strong>H[/FONT]</strong>owever, it has not been done so far. There must be some justifiable reasons for this as well; I am not aware of this. The exercise that is being undertaken shall be very lengthy, time consuming and arduous and can be completed with the guidance and continued support of the members. </p><p>The sole purpose of this is that we preserve this precious gift of the Lord for posterity in the state of virginity to the extent possible. The English translations have, on mass scale, resulted in distortions but we have no other alternative as anyone can post the translations and get away with the legitimate excuse that some English translation was relied upon.[/FONT]</p><p>The gullible seeker is likely to get lost by accepting the translations simply because these are fairly handy.</p><p> </p><p> <strong><span style="color: blue">The following guidelines are only indicative and not comprehensive in any case.[/FONT]</span></strong></p><p> </p><p> <strong>Major guidelines [/FONT]</strong></p><p> </p><p> <strong>I.[/FONT]</strong>The SGGS itself should always be used to define its own terminology, meanings, symbols, terms etc. that are already clearly defined within the SGGS itself. The external reference or Extrinsic aids in such cases should not be employed unless some absurdity is to be resolved. In normal case the definition as given in the Granth should be preferred.</p><p>[/FONT]</p><p> <strong>II.[/FONT]</strong>The proper interpretation of any given WLVS should be determined, not only by that with which it stands immediately connected, but by considering other approved Banis, if any, which have bearing upon the meaning throughout the entire SGGS. Further, the meaning of any given WLVS can only be determined by bringing together all <u>related </u>scriptures that sheds light on that WLVS.[/FONT]</p><p></p><p> <strong>III</strong>[/FONT]. [/FONT]Every WLVS will be given as literal an interpretation as possible, unless such a literal interpretation would render the meaning absurd, or bring it into disagreement with other WLVS that also states the things in positive language in the context.[/FONT]</p><p></p><p><strong>IV. [/FONT]</strong>No interpretation should be given to any WLVSbeyond what the[/FONT]<em> fair meaning of the text itself allows[/FONT]</em><em>. The metaphors should[/FONT]</em> bear a relation to the fair meaning of the text and the context.</p><p> [/FONT]</p><p> <strong>V.[/FONT]</strong>All WLVS belonging to any particular philosophy must contain one or more of the peculiar features of the philosophy, by which it may be identified as related/belonging to that philosophy.[/FONT]</p><p></p><p><strong>VI.[/FONT]</strong>The truth of any philosophy should be determined firstly by those WLVS that speak in <em>clear and positive language</em>, and not those that are symbolic or indicative in nature. No inference should be drawn from any symbolic or indicative WLVS that would bring it into contradiction with those which speak unequivocally on the same subject.[/FONT]</p><p> <strong></strong></p><p><strong>VII.[/FONT]</strong>No philosophy should be derived based on a single WLVS of SGGS, a mere inference, or an argument from silence. Any philosophy should be found throughout the entire SGGS. In case there is a conflict the philosophy that is reflected in positive language should be preferred to the one that contains the definition/statement contained in the negative language.[/FONT]</p><p> </p><p></p><p> <strong>VIII[/FONT]</strong>. To the extent possible one should avoid reference to the Extrinsic aids. In case there is a possibility of double meaning the meaning assigned to the text of Granth sahib should get preference over the extrinsic aids.[/FONT]</p><p> </p><p></p><p> All that is proposed above is as per the Interpretation of Statutes authored by Maxwell, UK.</p><p> </p><p></p><p> <strong>B. Extrinsic Aids</strong></p><p></p><p> <strong><span style="color: #000000">Vaaran of Bhai Gurdas ji.[/FONT]</span></strong></p><p></p><p> <strong><span style="color: #000000">Other approved Banis [not stated here][/FONT]</span></strong></p><p></p><p> </p><p> <strong><span style="font-family: 'Garamond'">Abbreviations</span></strong></p><p></p><p> SGGS=Sri Guru Granth Sahib[/FONT]</p><p> WLVS= words/lines and/Verses/shabads[/FONT]</p><p> OSA=other/second/another meanings[/FONT]</p><p> </p><p> I have drafted the above with due care and observing due diligence. However, one can always improve upon when the guidance is received. [/FONT]</p><p></p><p>One is free to post the comments on these if one has formed a view. It shall be meaningful if we have some major areas of convergence/divergence.</p><p></p><p></p><p></p><p></p><p><strong>Sorry, it is not properly edited for spellings/grammar.</strong></p><p><strong></strong></p><p><strong>[ after posting and re-reading I realize that there are lot of mistakes, shall try to rectify by tomorrow at this time only. Pardon me for inconvenience.]</strong></p><p></p><p>May He bless Us All</p><p>[/FONT]</p></blockquote><p></p>
[QUOTE="Sikh80, post: 78356, member: 5290"] [B]Background [/B] [B]W[/FONT][/B]e are blessed that we have got an eternal statute that should govern our lives and live styles should be adopted as per the writs contained in the Granth sahib i.e., the Sabad Guru. It contains pear of wisdom that we are supposed to follow. Seekers after facing difficulties do refer to the commentaries that are current in the current times. It has been an enduring task for all of us as to how to assign the meanings to the various lines and tuks. We do differ at many points and on account of this we are, sometimes, not able to establish the correct meaning that was intended to be conveyed by the Gurus. One of the reasons that prompted me to undertake this exercise was on account of the fact that there are many metaphors in Bani and the Grammar of the language is different as compared to the present day language.[/FONT] [B]A[/FONT][/B]n attempt is made to present the basic rules that should be followed by us while arriving at the meaning. Things should have been easier if there were some guidelines issued by the SGPC and the allied bodies. Things would have been simpler if some standardized translations and commentaries are issued by SGPC.[along with allied religious bodies engaged in this process, if any.][/FONT] [B]H[/FONT][/B]owever, it has not been done so far. There must be some justifiable reasons for this as well; I am not aware of this. The exercise that is being undertaken shall be very lengthy, time consuming and arduous and can be completed with the guidance and continued support of the members. The sole purpose of this is that we preserve this precious gift of the Lord for posterity in the state of virginity to the extent possible. The English translations have, on mass scale, resulted in distortions but we have no other alternative as anyone can post the translations and get away with the legitimate excuse that some English translation was relied upon.[/FONT] The gullible seeker is likely to get lost by accepting the translations simply because these are fairly handy. [B][COLOR=blue]The following guidelines are only indicative and not comprehensive in any case.[/FONT][/COLOR][/B] [B]Major guidelines [/FONT][/B] [B]I.[/FONT][/B]The SGGS itself should always be used to define its own terminology, meanings, symbols, terms etc. that are already clearly defined within the SGGS itself. The external reference or Extrinsic aids in such cases should not be employed unless some absurdity is to be resolved. In normal case the definition as given in the Granth should be preferred. [/FONT] [B]II.[/FONT][/B]The proper interpretation of any given WLVS should be determined, not only by that with which it stands immediately connected, but by considering other approved Banis, if any, which have bearing upon the meaning throughout the entire SGGS. Further, the meaning of any given WLVS can only be determined by bringing together all [U]related [/U]scriptures that sheds light on that WLVS.[/FONT] [B]III[/B][/FONT]. [/FONT]Every WLVS will be given as literal an interpretation as possible, unless such a literal interpretation would render the meaning absurd, or bring it into disagreement with other WLVS that also states the things in positive language in the context.[/FONT] [B]IV. [/FONT][/B]No interpretation should be given to any WLVSbeyond what the[/FONT][I] fair meaning of the text itself allows[/FONT][/I][I]. The metaphors should[/FONT][/I] bear a relation to the fair meaning of the text and the context. [/FONT] [B]V.[/FONT][/B]All WLVS belonging to any particular philosophy must contain one or more of the peculiar features of the philosophy, by which it may be identified as related/belonging to that philosophy.[/FONT] [B]VI.[/FONT][/B]The truth of any philosophy should be determined firstly by those WLVS that speak in [I]clear and positive language[/I], and not those that are symbolic or indicative in nature. No inference should be drawn from any symbolic or indicative WLVS that would bring it into contradiction with those which speak unequivocally on the same subject.[/FONT] [B] VII.[/FONT][/B]No philosophy should be derived based on a single WLVS of SGGS, a mere inference, or an argument from silence. Any philosophy should be found throughout the entire SGGS. In case there is a conflict the philosophy that is reflected in positive language should be preferred to the one that contains the definition/statement contained in the negative language.[/FONT] [B]VIII[/FONT][/B]. To the extent possible one should avoid reference to the Extrinsic aids. In case there is a possibility of double meaning the meaning assigned to the text of Granth sahib should get preference over the extrinsic aids.[/FONT] All that is proposed above is as per the Interpretation of Statutes authored by Maxwell, UK. [B]B. Extrinsic Aids[/B] [B][COLOR=#000000]Vaaran of Bhai Gurdas ji.[/FONT][/COLOR][/B] [B][COLOR=#000000]Other approved Banis [not stated here][/FONT][/COLOR][/B] [B][FONT=Garamond]Abbreviations[/FONT][/B] SGGS=Sri Guru Granth Sahib[/FONT] WLVS= words/lines and/Verses/shabads[/FONT] OSA=other/second/another meanings[/FONT] I have drafted the above with due care and observing due diligence. However, one can always improve upon when the guidance is received. [/FONT] One is free to post the comments on these if one has formed a view. It shall be meaningful if we have some major areas of convergence/divergence. [B]Sorry, it is not properly edited for spellings/grammar. [ after posting and re-reading I realize that there are lot of mistakes, shall try to rectify by tomorrow at this time only. Pardon me for inconvenience.][/B] May He bless Us All [/FONT] [/QUOTE]
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