Prodavaad In Guru Granth Sahib (talking / Writing In Vernacular)

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  1. Aman Singh

    Aman Singh Admin SPNer

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    PRODAVAAD
    (Talking / Writing in Vernacular)
    Translation of a Lecture by Veer Bhupinder Singh of The Living Treasure

    Guru Granth Sahib's Banee has been written in a unique way for all humanity, "Satguru's Bani is Sat Saroop" (Guru Granth Sahib, Pg. 304) and "Satguru's Bani Sat Sat Kari Jaanahu GurSikh Hari Karta Apa Mohahu Kadhaye " (Guru Granth Sahib, page 308).

    No message from the Shabad Guru, Guru Granth Sahib can be denied. Today, the reason that many religions of the earth are threatened by science and logic is the reason that their philosophy is not recorded in a logical, factual way, which can not match the ever evolving age. Yes, but the true truth of gurmat ideology is rational in itself and it is not a threat to science. That is why it is to remain "Nanak hosi bhi sach" for eternal, new and whole humanity.

    Understanding the same way as the text of the Guru Granth Sahib is written, one has to understand the definition of the principles of the Guru Granth Sahib itself. It is written according to the grammatical rules in poetic form and musical order.

    The structure of this is "Viko-lit-ra (Uniqueness)", an attempt has been made to give the message of truth through the title, Rahau, Ch-u-ntt (not chant), Pauri, Salok and Var etc.
    Gurmat principles have been strengthened using symbols of folk songs and many popular languages, and symbols of popular stories. The simplest and easy to use method is used in the Guru Granth Sahib to explain, one of them is a very important method which is called "Prodavaad".

    Prodavaad is a way in which the descriptions of trendy, spoken, historical or mythological stories, their names, or the trendy ideas are given. Speaking or writing does not agree with those so-called thoughts, stories, but using those symbols, wants to convey a message.

    This technique is called speaking or writing in vernacular.

    Speech or writer has his own new ideas which are consistent and sorted according to his principles, so keeping his principles in mind is very important to understand his ideology. If you connect with the symbols or stories used to listen or read, then they can stumble upon understanding that ideology.

    If the used letters, symbols or phrases are imposed on the author's "new ideology" then it may get stuck in understanding of the new ideology and the understanding will break into the principles and connect with the symbols and letters used only.

    To understand the method of cultivation, we consider some examples that will help us to understand that the purpose of the symbol used was to listen only to the reader, but the symbol used did not have any connotations, such as :

    1. ਉਸਨੇ ਤਾਂ ਅਸਮਾਨ ਹੀ ਸਿਰ ਤੇ ਚੁੱਕ ਲਿਆ (He took the sky on the head) - This describes only noise, and has nothing to do with Sky or head.

    2. ਕਪੜਾ ਦੁੱਧ ਵਰਗਾ ਚਿੱਟਾ ਹੋਵੇ (fabric should be white like milk) - it does not have any connotation with milk, but only the white of the cloth is discussed that it should be as white as Milk.

    3. ਢਾਬੇ ਵਾਲਾ ਟਰੱਕ ਵਾਲੇ ਨੂੰ ਪੁਛਦੈ ਕਿ ਚਾਹ ਕਿਤਨੀ ਰਫ਼ਤਾਰ ਦੀ ਬਣਾਵਾਂ ? Ask the tea stall guy what speed tea they should make ? There is no connection to the speed of tea in this , in the trucker's language, the technique is to ask the tea 'light or Strong'.

    4. ਜੋ ਲਾਹੋਰ ਭੈੜੇ ਉਹ ਪਿਸ਼ੌਰ ਵੀ ਭੈੜੇ (Who is bad in Lahore is equally bad in Pishore) - it is not just a matter of a man or city of Lahore-Peshawar. Bad people do all kinds of bad deeds everywhere irrespective of place.

    5. ਪੰਜੋਂ ਉਂਗਲਾਂ ਘਿਉ ’ਚ (All five fingers in Clarified butter) - nothing to do with Fingers or Clarified butter , but as a symbol of good or high profit.

    After a few of the above mentioned examples, we understand the method of cultivation from the scriptures of Sri Guru Granth Sahib Ji so that we can move forward towards our content.

    Gurbani talks the same language of the person/subject it is referring to.

    Such as:

    1. In the Trader's Voice : -ਸਚੁ ਵਾਪਾਰੁ ਕਰਹੁ ਵਾਪਾਰੀ।।’ (Sri Guru Granth Sahib, p. 293) or ‘ਸਾਹ ਵਾਪਾਰੀ ਦੁਆਰੈ ਆਏ।। ਵਖਰੁ ਕਾਢਹੁ ਸਉਦਾ ਕਰਾਏ।।’ (Sri Guru Granth Sahib, Pg . 372) In this, by using the symbol of business and businessman in the business language GUru Sahib is refering to "spirtual True Business of Mind".

    2. In the Farmer's Dialect: - ‘ਨਾਮੁ ਬੀਜੁ ਸੰਤੋਖੁ ਸੁਹਾਗਾ ਰਖੁ ਗਰੀਬੀ ਵੇਸੁ’ (Guru Granth Sahib, pg. 595) In this, it has been decided to prepare 'Spiritual Plane of Mind' by using symbols of seeds, earth and Suhaaga .

    3. In the Family Speech: -ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ’ 'You are my father, you are my mother ' (Guru Granth Sahib, Pg . 103) - In this, the warmth of worldly relationships is used to symbolize love and affection for love of Akaalpurakh(God/Waheguru).

    Let's try to understand this method used in Gurbani in more depth . In the composition of the Guru Granth Sahib, the existing worldly language, words, idioms , phrases and mythological stories have been used to establish 'Akalpurkh'.

    The whole world thinks of man as blind is someone without the eyes, but according to Guru Granth Sahib's ideology, one who rejects the true path or does not understand or sees the truth, deliberately walks the wrong path is Blind. In Guru Granth Sahib's baani: -

    ਅੰਧੇ ਏਹਿ ਆਖੀਅਨਿ ਜਿਨ ਮੁਖਿ ਲੋਇਣ ਨਾਹਿ।। ਅੰਧੇ ਸੇਈ ਨਾਨਕਾ ਖਸਮਹੁ ਘੁਥੇ ਜਾਹਿ।।
    The blind is not the one that has not eys on his face
    but rather the blind is who is not understanding or connecting with Akalpurakh's virtues .. (Guru Granth Sahib, page 954)

    The world, in a physical sense, considers a mortal as dead, but the definition of a deceased man in the way of the Guru Granth Sahib is: -

    1. ਜੋ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਖਾਦੇ ਪੈਨਦੇ ਸੇ ਮੁਏ ਮਰਿ ਜੰਮੇ ਕੋੜ੍ਹੇ।। (Guru Granth Sahib, page 306)
    The one who is not contemplating on the Shabad Guru's message is Spirtually dead.

    2. ਆਖਾ ਜੀਵਾ ਵਿਸਰੈ ਮਰਿ ਜਾਉ।। (Guru Granth Sahib, page 9)
    When i am living as per his Baani, I am alive... but the moment I disconnect with Akalpurakh's virtues, I am Dead.

    3. ਨਾਨਕ ਸੇਈ ਮੂਏ ਜਿ ਨਾਮੁ ਚੇਤਹਿ ਭਗਤ ਜੀਵੇ ਵੀਚਾਰੀ।। (Guru Granth Sahib, page 911)
    Oh Nanak, Who is not keeping Akaalpurkh's virtues in Mind is as good as dead. The real Sikhs(Bhagats/Disciples) are alive when they are connected with the Shabad Guru/Baani.

    4. ਝੂਠਾ ਮੰਗਣੁ ਜੇ ਕੋਈ ਮਾਗੈ।। ਤਿਸ ਕਉ ਮਰਤੇ ਘੜੀ ਲਾਗੈ।। (Guru Granth Sahib, p. 109)
    It takes a moment to spiritually die when someone is just uttering Gods name but is living a life of bad deeds.

    Many such examples are found in the Guru Granth Sahib, in which a living person has been said to have dead. Although a person lives physically, a person living a deceitful life is called 'dead'. From the various proofs of Gurbani, a few of them are used as examples to explain that living a life of truth as per Baani(Satguru), one does not die repeatedly a "spirtual death".

    The world considers liberation after death, but by using the symbols of death through the Word(shabad) of the Guru Granth Sahib, the human being has been shown as to how can he/she be liberated by walking the path Baani. After physical death, salvation is Nirvool (futile, superfluous) whereas while living condition of living is very essential for the good of all humanity. Let us understand through the other proofs from the Guru Granth Sahib: -

    1. ਸਬਦਿ ਮਰੈ ਸੋ ਮਰਿ ਰਹੈ ਫਿਰਿ ਮਰੈ ਦੂਜੀ ਵਾਰ।। (Guru Granth Sahib, page 58)

    2. ਹਮ ਸਬਦਿ ਮੁਏ ਸਬਦਿ ਮਾਰਿ ਜੀਵਾਲੇ ਭਾਈ ਸਬਦੇ ਹੀ ਮੁਕਤਿ ਪਾਈ।। (Guru Granth Sahib, page 601)

    3. ਸਬਦਿ ਮਰਹੁ ਫਿਰਿ ਜੀਵਹੁ ਸਦ ਹੀ ਤਾ ਫਿਰਿ ਮਰਣੁ ਹੋਈ।। (Guru Granth Sahib, page 604)

    4. ਨਾਨਕ ਸਦਾ ਅਰਾਧਿ ਕਦੇ ਨਾ ਜਾਂਹਿ ਮਰਿ।। (Guru Granth Sahib, p. 1363)

    5. ਮਨੁ ਤਨੁ ਥਾਪਿ ਕੀਆ ਸਭੁ ਅਪਨਾ ਏਹੋ ਆਵਣ ਜਾਣਾ।। (Guru Granth Sahib, Pg: 882)

    6. ਜੀਵਨ ਮੁਕਤਿ ਸੋ ਆਖੀਐ ਮਰਿ ਜੀਵੈ ਮਰੀਆ।। (Guru Granth Sahib, page 449)

    Through these above lines from Baani, the message has been given to the human being to get a free state of living (Salvation) while alive and this is the unique principle of the Guru Granth Sahib's ideology.

    After the physical death, world believes in heaven, hell and Sachkhand, but in the scriptures of Sri Guru Granth Sahib, these so-called words are not names of any place but their state of mind while living symbols have been used in traditional ways such as: -

    1. ਮੁਹ ਕਾਲੇ ਤਿਨ ਨਿੰਦਕਾ ਨਰਕੇ ਘੋਰਿ ਪਵੰਨਿ।। (Guru Granth Sahib, page 755) - The person condemning other persons/subjects today itself is in a spiritual and psychological hell.

    2. ਜਿਸ ਕੈ ਅੰਤਰਿ ਰਾਜ ਅਭਿਮਾਨੁ।। ਸੋ ਨਰਕਪਾਤੀ ਹੋਵਤ ਸੁਆਨੁ।। (Guru Granth Sahib, page 278) - That is, when man is dominant on others because of any kind of state Pride, he is physically right now in the state of hell.

    3. ਅਕਿਰਤਘਣੈ ਕਉ ਰਖੈ ਕੋਈ ਨਰਕ ਘੋਰ ਮਹਿ ਪਾਵਣਾ।। (Guru Granth Sahib, page 1086) - That is, when a person is unthankful, unbearable, he is going to live a hellish life at that moment.

    4. ਹੇ ਕਾਮੰ ਨਰਕ ਬਿਸ੍ਰਾਮੰ ਬਹੁ ਜੋਨੀ ਭ੍ਰਮਾਵਣਹ।। (Sri Guru Granth Sahib, page 1358) - When a man is in a deep extensive desire thoughtprocess, then he is in a mental or spiritual hell in that moment, and as if he is wandering in many life forms(Junes).

    5. ਮਨਸਾ ਬਾਚਾ ਕਰਮਨਾ ਮੈ ਦੇਖੇ ਦੋਜਕ ਜਾਤ।। (Guru Granth Sahib, Pg: 1105) - meaning that when we run behind the desires of the mind, we get involved in horror.

    In the Guru Granth Sahib, through the 'Baani', it is clear that life of evil deeds is 'hell or hellfire', and realizing the godly virtues and living with them full of humanity is only heaven, the state of Sach Khand.

    In the scriptures of Sri Guru Granth Sahib, heaven-hell, Janatt-Dozakh etc are not considered to be a separate places after death but by giving their examples in a beautiful manner have shown them to be physically invalid.

    1. ਸੁਰਗ ਬਾਸੁ ਬਾਛੀਐ ਡਰੀਐ ਨਰਕਿ ਨਿਵਾਸੁ।। ਹੋਨਾ ਹੈ ਸੋ ਹੋਈ ਹੈ ਮਨਹਿ ਕੀਜੈ ਆਸ।।
    (Guru Granth Sahib, Page: 337)

    2. ਕਵਨੁ ਨਰਕੁ ਕਿਆ ਸੁਰਗੁ ਬਿਚਾਰਾ ਸੰਤਨ ਦੋਊ ਰਾਦੇ।। ਹਮ ਕਾਹੂ ਕੀ ਕਾਣਿ ਕਢਤੇ ਅਪਨੇ ਗੁਰ ਪਰਸਾਦੇ।।
    (Guru Granth Granth Sahib, Page: 969)

    3. ਸਭ ਕੋਈ ਚਲਨ ਕਹਤ ਹੈ ਊਹਾਂ ।। ਨਾ ਜਾਨਉ ਬੈਕੁੰਠੁ ਹੈ ਕਹਾਂ ।।੧।। ਰਹਾਉ।। ਆਪ ਆਪ ਕਾ ਮਰਮੁ ਜਾਨਾਂ।। ਬਾਤਨ ਹੀ ਬੈਕੁੰਠੁ ਬਖਾਨਾਂ ।।੧।। ਜਬ ਲਗੁ ਮਨ ਬੈਕੁੰਠੁ ਕੀ ਆਸ।। ਤਬ ਲਗੁ ਨਾਹੀ ਚਰਨ ਨਿਵਾਸ।।੨।। ਖਾਈ ਕੋਟੁ ਪਰਲ ਪਗਾਰਾ।। ਨਾ ਜਾਨਉ ਬੈਕੁੰਠ ਦੁਆਰਾ।।੩।। ਕਹਿ ਕਮੀਰ ਅਬ ਕਹੀਐ ਕਾਹਿ।। ਸਾਧਸੰਗਤਿ ਬੈਕੁੰਠੈ ਆਹਿ ।।੪।।

    Through this whole Shabad, Kabeer Sahib, in the form a comic satire is invalidating the Bekunth. If you consider this word according to the 'Rahao' of the shabad, then Kabirji says, 'Everyone says about Bekunth, that after the death one goes to that place or this place, but I do not know anything about such a Space or vacuum. My mind As long as you keep on hoping for this Heaven or hell after physical death, you can not meet with Akaalpurakh. I do not know anything about the fast-knit entrance door, fort, city or trench to Bekunth. Kabir ji then says that to whom I should tell what now, I think that when my mind associates with the Shabad/Gyaan Guru and lives accordingly, then this state is 'Bakunth'. According to Gurū Granth Sāhib's ideology, using the term 'acronym' in the traditional way, by gurmat, the true eternal 'Bakunth' has been firmly established as a state while living.

    Understanding this point, we can understand the prevalent absconsing, dargah, parlok, agay, othai , Kartarpur, Begumpura and heaven are places which don't literally or physically exist according to gurmat ideology, but rather these places are only here (here) in our life while we live. These are the spiritual states of high behavior.
     
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