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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
Understanding Gurbani
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<blockquote data-quote="spnadmin" data-source="post: 76508" data-attributes="member: 35"><p>Sikh 80 ji</p><p></p><p>The word "body" is mentioned several times in the shabad. Only once is the word "than" used. In the line you question, there is no literal reference to "body" at all. (Also go back one page to Ang 19 to get a better sense of the metaphor at work in the shabad.)</p><p></p><p>Notice that the line doesn't include anything pointing to a "body" In my opinion you have to read the line as containing a poetic technique called "elipsis" Any actual reference to a person or thing is deliberately omitted by the poet in order to talk about a concept rather than to talk about a material person or object.</p><p></p><p>Sahib Singh could also have translated to say "the one who is dyed" or "that personal sense of self that is dyed" in the color of the 5 elements. So what is Guruji getting at here?</p><p></p><p>The reason I look at the line this way: The body is dyed -- dyed in the color of Fear -- when something is dyed it is changed -- transformed. So in the line what has been transformed or changed -- What has been changed by fear of the Lord? </p><p></p><p>It is not a "body" nor a "mind" that should be dyed in fear of the Lord when reading this line. I believe instead that Guruji means ("means" is different from "translates as" ) <em>that one, that one who, that individual, that person, the sum total of who that person is, </em> when dyed in the Fear of the Lord will be transformed. But Guruji is saying this in an abstract way. </p><p></p><p>My reasoning... look back in the same shabad to page 19 at earlier lines ... and you will see that the raag talks about <strong>than</strong> "the body" that is burnt, is destroyed, all that material <strong>than, </strong>that <strong>body,</strong> becomes ashes. </p><p></p><p><span style="color: DarkRed"><strong>First this happens,</strong></span> (Ang 19, line 14)</p><p>ਤਨੁ ਜਲਿ ਬਲਿ ਮਾਟੀ ਭਇਆ ਮਨੁ ਮਾਇਆ ਮੋਹਿ ਮਨੂਰੁ ॥ </p><p>than jal bal maattee bhaeiaa man maaeiaa mohi manoor ||</p><p>The body is burnt to ashes; by its love of Maya, the mind is rusted through.</p><p></p><p><span style="color: DarkRed"><strong>Then this happens, </strong><span style="color: DimGray">(Ang 20, line 1)</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-family: 'AnmolLipi'"><span style="color: blue"> pMc BUq sic BY rqy joiq scI mn mwih ] (20-1, isrIrwgu, mÚ 1)</span></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-family: 'Tahoma'"><span style="color: blue">The body of the five elements is dyed in the Fear of the True One; the mind is filled with the True Light.</span></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-family: 'Tahoma'"><span style="color: blue"></span></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-family: 'Tahoma'"><span style="color: blue"></span></span></span><strong>than</strong> is irrelevant. None of that material body matters. What matters is this: the personhood, the identity of one's self, not the body, is dyed in the fear of the Lord. When that sense of self has been dyed, has been changed, has been transformed, transformed by Fear, then it enshrines the divine light.</p><p></p><p>Guruji says<strong> than</strong> when meaning <strong>body. </strong>And leaves <strong>than</strong> out when talking about something beyond <strong>than</strong> or body.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 76508, member: 35"] Sikh 80 ji The word "body" is mentioned several times in the shabad. Only once is the word "than" used. In the line you question, there is no literal reference to "body" at all. (Also go back one page to Ang 19 to get a better sense of the metaphor at work in the shabad.) Notice that the line doesn't include anything pointing to a "body" In my opinion you have to read the line as containing a poetic technique called "elipsis" Any actual reference to a person or thing is deliberately omitted by the poet in order to talk about a concept rather than to talk about a material person or object. Sahib Singh could also have translated to say "the one who is dyed" or "that personal sense of self that is dyed" in the color of the 5 elements. So what is Guruji getting at here? The reason I look at the line this way: The body is dyed -- dyed in the color of Fear -- when something is dyed it is changed -- transformed. So in the line what has been transformed or changed -- What has been changed by fear of the Lord? It is not a "body" nor a "mind" that should be dyed in fear of the Lord when reading this line. I believe instead that Guruji means ("means" is different from "translates as" ) [I]that one, that one who, that individual, that person, the sum total of who that person is, [/I] when dyed in the Fear of the Lord will be transformed. But Guruji is saying this in an abstract way. My reasoning... look back in the same shabad to page 19 at earlier lines ... and you will see that the raag talks about [B]than[/B] "the body" that is burnt, is destroyed, all that material [B]than, [/B]that [B]body,[/B] becomes ashes. [COLOR=DarkRed][B]First this happens,[/B][/COLOR] (Ang 19, line 14) ਤਨੁ ਜਲਿ ਬਲਿ ਮਾਟੀ ਭਇਆ ਮਨੁ ਮਾਇਆ ਮੋਹਿ ਮਨੂਰੁ ॥ than jal bal maattee bhaeiaa man maaeiaa mohi manoor || The body is burnt to ashes; by its love of Maya, the mind is rusted through. [COLOR=DarkRed][B]Then this happens, [/B][COLOR=DimGray](Ang 20, line 1)[/COLOR][/COLOR] [FONT=Times New Roman][FONT=AnmolLipi][COLOR=blue] pMc BUq sic BY rqy joiq scI mn mwih ] (20-1, isrIrwgu, mÚ 1)[/COLOR][/FONT] [FONT=Tahoma][COLOR=blue]The body of the five elements is dyed in the Fear of the True One; the mind is filled with the True Light. [/COLOR][/FONT][/FONT][B]than[/B] is irrelevant. None of that material body matters. What matters is this: the personhood, the identity of one's self, not the body, is dyed in the fear of the Lord. When that sense of self has been dyed, has been changed, has been transformed, transformed by Fear, then it enshrines the divine light. Guruji says[B] than[/B] when meaning [B]body. [/B]And leaves [B]than[/B] out when talking about something beyond [B]than[/B] or body. [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Understanding Gurbani
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