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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Need Guidance In Understanding A Line From SGGS
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<blockquote data-quote="Cool" data-source="post: 53812" data-attributes="member: 4772"><p><u><span style="color: darkorange">Limitations of Language in expression in Gurbani</span></u></p><p><span style="color: blue">Hi Hps ji,</span></p><p> </p><p><span style="color: blue">I shall take up the questions that you have posed to me.It may kindly be noted that all of us are essentially students of Bani. We keep on learning and learning till we live.</span></p><p> </p><p><u><span style="color: darkorange">Limitations on account of language: How's and Why's</span></u></p><p><span style="color: blue">What I percieve of a particular line may not be perceived the same by other.The simple reason for this can be explained by the fact that our knowledge of the language whether the first language or even our mother tongue is too little to effectively convery our thoughts into words or I should say that no language is too rich that it can vehiculate our thoughts in such a fashion that the interpretor or the reader of the script can debug the exact meaning that was thought to be conveyed.It is not a simple task at all.Be it English or Punjabi we are handicapped on account of these two reasons.</span></p><p><u><span style="color: darkorange">Diofference of perceptions</span></u></p><p><span style="color: blue">Even if want to convey the color of an apple we cannot do so exactly as an apple and its color cannot be described as it is not uniform over the entire body of the apple.We ,thus, cannot convey that we want to convey.The second difficulty arises on the fact of the non-standardisation of the vocabulary.In different parts of the worlds the same word can carry different shades and hence the meaning.There is every possibility that what has been modulated by the sender is not properly demodulated while downloading the message that is supposed to be conveyed.We have to convey our thoughts within this limitation that is put upon .If we were to sit face to face the things would have been simpler.</span></p><p><u><span style="color: darkorange">Limitations should not stop us from discussing</span></u></p><p><span style="color: blue">But then limitations should not govern us and guide us in our endeavours to convey that is to be conveyed. One should be armed with sufficient vocabulary so that we can atleast continue to exchange our thoughts.</span></p><p><u><span style="color: darkorange">lack of appreciation of Dialect </span></u></p><p><span style="color: blue">I have been prompted to write this that we are trying to discuss and explain something that was authored about five centuries ago.There may be difference of opinions on this count. However, the essential truth does not vary.Gurbani is authored in Gurmukhi lipi.However, the language is admixture of many types of dialects of the time.Hence the difficulty. What I interpret of particular may not be ,necessarily, acceptable to you. But then it does not empower you with a right to diacard the same. There will be ,atleast, meeting of minds on the essentials.Nor should one stick one's guns and be adament.We can differ in a manner that we are still friends and leave some scope of mutual discussion. There is no scope of an argument in these kinds of discussions.No one is superior in the matter of interpretations. It is only a theoretical knowledge that we are likely to share not the practical knowledge.We have our own expressions. If you differ with me you have all the rights to differ and let any one else also differ.It is not to effect you or me.We are all in a democratic set up and are all discussing something that has been respected by all intellectuals and philosphers.However, the language of Sri Guru Granth sahib cannot be debugged by ay individual. </span></p><p><span style="color: blue">It is not the monopoly of any body and none can ever say that.One would be foolish even to admit this.As 'bani' has been said to be 'Guru' in our scriptures and 'Guru' being ,something,beyond explanations and descriptions I have all the presumptions and presuppositions that </span><span style="color: blue">we should peacefully carry on with our task of understanding each other's point of view and increase our visible power and power to landscape the dry terrain of our grey cells that lie in the organ called brain which is also have a direct linkage with our so called mind.Our intellect is primarily governed by our mind power and interpreted in consonance by our brain that has 12 billion tiny cells.Each cell is interconnected with the other thru synpase.Such is our wonderful body and such a wonderful is our creator.If HE has given us such organs that are beyond description it leads to the fact that man made things are likely to be far from perfection.My language may have hurt someone.It is none of mine or someone's fault.It is always like this only.It is just like explaining of an elephant by the five blind persons.None acclaimed better knowledge of the elephant as they perceived that part to be an elephant that they touched and felt. Similarly our knowledge is so limited that we cannot interpret Gurbani in exactly the same fashion as was intended to have been authored when it was authored.There are practical difficulties. But one does make an attempt in one's humble manner.</span></p><p><u><span style="color: darkorange">Lack of early Translations of scriptures</span></u></p><p><span style="color: blue">These difficulties have amplified on account of the fact that there is not proper translation of scriptures that should have been done at the time when it was authored.things would have been simpler if some had taken the effort about five centuries ago. In any case there is a problem area and we should all recognise this.Hence that what one write may not mean the same that the author intended to have been meant.Hence there has to be in built margin of error aand benefit of doubt to be given to the person. In all humility I should have done this to anyone.In fact one should stop fault finding approach that some of my friend do adopt.This is not a school and none is superior to another even if one believes it to be so.</span></p><p> </p><p><span style="color: blue">The best way is to avoid fault finding in the field of religion or sprituality as both do mingle at some point or the other.</span></p><p> </p><p><span style="color: blue">I shall start with this background only with a clear understanding that fault finding is not the pre rogative that anyone can have on account of any misconception that one carries.It is may not be tolerable to some human being.</span></p><p> </p><p><u><span style="color: blue">Questions asked</span></u></p><p> </p><p><span style="color: sandybrown">"What exactly is the meaning of 'Shabad' and 'Naam'.?These words have appeared in the entire SGGS at many places.Kindly expand for the benefit of the viewers.It has appeared at so many places that it seems that 'Shabad' is not to mean as we ordinarily interpret.Similarly 'Naam' appears to have special meaning. "</span></p><p><u><span style="color: blue">I shall revert back to your question after sometime if there is no intermittent interruption.It will require some home work and I am very grateful to you for providing me an opportunity of learning and revising my concepts.Pl. carry on with your meditation ,that is more important than theory.</span></u></p><p><span style="color: black">kindly excuse me for mistakes . I shall edit it tomorrow,if it is feasible.I take yoour leave now.</span></p><p><span style="color: darkorange">Coolwhspr</span></p></blockquote><p></p>
[QUOTE="Cool, post: 53812, member: 4772"] [U][COLOR=darkorange]Limitations of Language in expression in Gurbani[/COLOR][/U] [COLOR=blue]Hi Hps ji,[/COLOR] [COLOR=blue]I shall take up the questions that you have posed to me.It may kindly be noted that all of us are essentially students of Bani. We keep on learning and learning till we live.[/COLOR] [U][COLOR=darkorange]Limitations on account of language: How's and Why's[/COLOR][/U] [COLOR=blue]What I percieve of a particular line may not be perceived the same by other.The simple reason for this can be explained by the fact that our knowledge of the language whether the first language or even our mother tongue is too little to effectively convery our thoughts into words or I should say that no language is too rich that it can vehiculate our thoughts in such a fashion that the interpretor or the reader of the script can debug the exact meaning that was thought to be conveyed.It is not a simple task at all.Be it English or Punjabi we are handicapped on account of these two reasons.[/COLOR] [U][COLOR=darkorange]Diofference of perceptions[/COLOR][/U] [COLOR=blue]Even if want to convey the color of an apple we cannot do so exactly as an apple and its color cannot be described as it is not uniform over the entire body of the apple.We ,thus, cannot convey that we want to convey.The second difficulty arises on the fact of the non-standardisation of the vocabulary.In different parts of the worlds the same word can carry different shades and hence the meaning.There is every possibility that what has been modulated by the sender is not properly demodulated while downloading the message that is supposed to be conveyed.We have to convey our thoughts within this limitation that is put upon .If we were to sit face to face the things would have been simpler.[/COLOR] [U][COLOR=darkorange]Limitations should not stop us from discussing[/COLOR][/U] [COLOR=blue]But then limitations should not govern us and guide us in our endeavours to convey that is to be conveyed. One should be armed with sufficient vocabulary so that we can atleast continue to exchange our thoughts.[/COLOR] [U][COLOR=darkorange]lack of appreciation of Dialect [/COLOR][/U] [COLOR=blue]I have been prompted to write this that we are trying to discuss and explain something that was authored about five centuries ago.There may be difference of opinions on this count. However, the essential truth does not vary.Gurbani is authored in Gurmukhi lipi.However, the language is admixture of many types of dialects of the time.Hence the difficulty. What I interpret of particular may not be ,necessarily, acceptable to you. But then it does not empower you with a right to diacard the same. There will be ,atleast, meeting of minds on the essentials.Nor should one stick one's guns and be adament.We can differ in a manner that we are still friends and leave some scope of mutual discussion. There is no scope of an argument in these kinds of discussions.No one is superior in the matter of interpretations. It is only a theoretical knowledge that we are likely to share not the practical knowledge.We have our own expressions. If you differ with me you have all the rights to differ and let any one else also differ.It is not to effect you or me.We are all in a democratic set up and are all discussing something that has been respected by all intellectuals and philosphers.However, the language of Sri Guru Granth sahib cannot be debugged by ay individual. [/COLOR] [COLOR=blue]It is not the monopoly of any body and none can ever say that.One would be foolish even to admit this.As 'bani' has been said to be 'Guru' in our scriptures and 'Guru' being ,something,beyond explanations and descriptions I have all the presumptions and presuppositions that [/COLOR][COLOR=blue]we should peacefully carry on with our task of understanding each other's point of view and increase our visible power and power to landscape the dry terrain of our grey cells that lie in the organ called brain which is also have a direct linkage with our so called mind.Our intellect is primarily governed by our mind power and interpreted in consonance by our brain that has 12 billion tiny cells.Each cell is interconnected with the other thru synpase.Such is our wonderful body and such a wonderful is our creator.If HE has given us such organs that are beyond description it leads to the fact that man made things are likely to be far from perfection.My language may have hurt someone.It is none of mine or someone's fault.It is always like this only.It is just like explaining of an elephant by the five blind persons.None acclaimed better knowledge of the elephant as they perceived that part to be an elephant that they touched and felt. Similarly our knowledge is so limited that we cannot interpret Gurbani in exactly the same fashion as was intended to have been authored when it was authored.There are practical difficulties. But one does make an attempt in one's humble manner.[/COLOR] [U][COLOR=darkorange]Lack of early Translations of scriptures[/COLOR][/U] [COLOR=blue]These difficulties have amplified on account of the fact that there is not proper translation of scriptures that should have been done at the time when it was authored.things would have been simpler if some had taken the effort about five centuries ago. In any case there is a problem area and we should all recognise this.Hence that what one write may not mean the same that the author intended to have been meant.Hence there has to be in built margin of error aand benefit of doubt to be given to the person. In all humility I should have done this to anyone.In fact one should stop fault finding approach that some of my friend do adopt.This is not a school and none is superior to another even if one believes it to be so.[/COLOR] [COLOR=blue]The best way is to avoid fault finding in the field of religion or sprituality as both do mingle at some point or the other.[/COLOR] [COLOR=blue]I shall start with this background only with a clear understanding that fault finding is not the pre rogative that anyone can have on account of any misconception that one carries.It is may not be tolerable to some human being.[/COLOR] [U][COLOR=blue]Questions asked[/COLOR][/U] [COLOR=sandybrown]"What exactly is the meaning of 'Shabad' and 'Naam'.?These words have appeared in the entire SGGS at many places.Kindly expand for the benefit of the viewers.It has appeared at so many places that it seems that 'Shabad' is not to mean as we ordinarily interpret.Similarly 'Naam' appears to have special meaning. "[/COLOR] [U][COLOR=blue]I shall revert back to your question after sometime if there is no intermittent interruption.It will require some home work and I am very grateful to you for providing me an opportunity of learning and revising my concepts.Pl. carry on with your meditation ,that is more important than theory.[/COLOR][/U] [COLOR=black]kindly excuse me for mistakes . I shall edit it tomorrow,if it is feasible.I take yoour leave now.[/COLOR] [COLOR=darkorange]Coolwhspr[/COLOR] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Need Guidance In Understanding A Line From SGGS
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