# The Use Of Metaphor In Gurbani And How To Use That When Interpreting Shabads



## findingmyway

Someone recently asked me how do you know that your interpretation is correct when there are so many different ways of thinking? I thought I would demonstrate my way of thinking using a shabad that most people know but that I commonly see misinterpreted - RamDas Sarovar Nate. However, Sikhi is a constant process of learning so I would appreciate feedback to develop my way thought processes in line with Gurmat.

The shabad is from Ang 624.
ਸੋਰਠਿ ਮਹਲਾ ੫ ॥[/FONT]
ਗੁਰਿ ਪੂਰੈ ਕੀਤੀ ਪੂਰੀ ॥[/FONT]
ਪ੍ਰਭੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰੀ ॥[/FONT]
ਖੇਮ ਕੁਸਲ ਭਇਆ ਇਸਨਾਨਾ ॥[/FONT]
ਪਾਰਬ੍ਰਹਮ ਵਿਟਹੁ ਕੁਰਬਾਨਾ ॥[/FONT]੧॥[/FONT]
ਗੁਰ ਕੇ ਚਰਨ ਕਵਲ ਰਿਦ ਧਾਰੇ ॥[/FONT]
ਬਿਘਨੁ ਨ ਲਾਗੈ ਤਿਲ ਕਾ ਕੋਈ ਕਾਰਜ ਸਗਲ ਸਵਾਰੇ ॥[/FONT]੧॥[/FONT] ਰਹਾਉ ॥[/FONT]
ਮਿਲਿ ਸਾਧੂ ਦੁਰਮਤਿ ਖੋਏ ॥[/FONT]
ਪਤਿਤ ਪੁਨੀਤ ਸਭ ਹੋਏ ॥[/FONT]
ਰਾਮਦਾਸਿ ਸਰੋਵਰ ਨਾਤੇ ॥[/FONT]
ਸਭ ਲਾਥੇ ਪਾਪ ਕਮਾਤੇ ॥[/FONT]੨॥[/FONT]
ਗੁਨ ਗੋਬਿੰਦ ਨਿਤ ਗਾਈਐ ॥[/FONT]
ਸਾਧਸੰਗਿ ਮਿਲਿ ਧਿਆਈਐ ॥[/FONT]
ਮਨ ਬਾਂਛਤ ਫਲ ਪਾਏ ॥[/FONT]
ਗੁਰੁ ਪੂਰਾ ਰਿਦੈ ਧਿਆਏ ॥[/FONT]੩॥[/FONT]
ਗੁਰ ਗੋਪਾਲ ਆਨੰਦਾ ॥[/FONT]
ਜਪਿ ਜਪਿ ਜੀਵੈ ਪਰਮਾਨੰਦਾ ॥[/FONT]
ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥[/FONT]
ਪ੍ਰਭ ਅਪਨਾ ਬਿਰਦੁ ਰਖਾਇਆ ॥[/FONT]੪॥[/FONT]੧੦॥[/FONT]੬੦॥[/FONT]

 Literal meaning (taken from searchgurbani.com):
  The Perfect Guru has made me perfect.
  God is totally pervading and permeating everywhere.
  With joy and pleasure, I take my purifying bath.
  I am a sacrifice to the Supreme Lord God. ||1||
  I enshrine the lotus feet of the Guru within my heart.
  Not even the tiniest obstacle blocks my way; all my affairs are resolved. ||1||Pause||
  Meeting with the Holy Saints, my evil-mindedness was eradicated.
  All the sinners are purified.
  Bathing in the sacred pool of Guru Ram Das,
  all the sins one has committed are washed away. ||2||
  So sing forever the Glorious Praises of the Lord of the Universe;
  joining the Saadh Sangat, the Company of the Holy, meditate on Him.
  The fruits of your mind's desires are obtained
  by meditating on the Perfect Guru within your heart. ||3||
  The Guru, the Lord of the World, is blissful;
  chanting, meditating on the Lord of supreme bliss, He lives.
  Servant Nanak meditates on the Naam, the Name of the Lord.
  God has confirmed His innate nature. ||4||10||60||

  Looking at the literal meaning we can see several things that don’t make sense:
  1) What does the 1st line mean? What is the definition of perfect? How does this line further our understanding?
  2) The most important message is the rahao line in every shabad. The rahao line here is telling us to enshrine Akal Purakh into our hearts then we will not be afflicted by any problems. The literal translation refers to lotus feet but this contradicts the line above which states God is everywhere and later the shabad says God is innate in his creation-so how can he have lotus feet?
  3) How can a purifying bath wash away sins? Eradicating bad points is an internal process and cannot be achieved by cleansing superficially (outside). The Guru Granth Sahib Ji has spoken against rituals in several places including ritual bathing. Here are 3 examples from the 1st half of Jap Ji alone:

ਸੋਚੈਸੋਚਿਨਹੋਵਈਜੇਸੋਚੀਲਖਵਾਰ ॥ (page 1 pauri 1)[/FONT]
  Even if I have 100000 ritual baths to keep my body clean, my mind will not be clean.

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥ (page 2 pauri 6)[/FONT]
  What is the point of pilgrimages and ritual baths when they do not please Akal Purakh.

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ [/FONT]ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥ [/FONT]ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ [/FONT]ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥ [/FONT]ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ [/FONT]ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥ (page 4 pauri 20)[/FONT]
  When the hands and feet and body are dirty then water can wash them clean. If clothes are dirty, they can be cleaned with soap. But when the mind is full of sin and bad thoughts, only love of Akal Purakh can clean the mind.

[/FONT]  Gurbani is poetry so if we now use metaphor to interpret the same shabad, the meaning changes:

In the 1st pauri Guru Ji is telling us that Waheguru (the perfect/complete) Guru has given me great success in this life-I see God everywhere. Inside my soul is at peace (this is the bath). I am a sacrifice/I am indebted to Waheguru who has joined me with himself.

  In the rahao line (the most important line that forms the basis of the shabad), the komal charan or lotus feet are analogy for the beauty of Waheguru’s nature. So the meaning here is that whoever instils Akal Purakh’s beauty/good qualities in himself, will not suffer from any problems in his/her life. Waheguru looks after him/her. This does not mean problems in a wordly sense but refers to our spiritual strength so that like Guru Arjan Dev Ji and the shaheeds we can deal with whatever happens without worry and say “Tera bhanna meetha lage”.

In the 2nd pauri saint refers to Waheguru himself as no person is considered a saint. Guru Ji tells us that when we join with Waheguru (by breaking down our internal barriers) your rudeness goes far away. Even an immoral person becomes a good person when meeting with Waheguru. This shabad was written by Guru Arjan Dev Ji so Darbar sahib was already built. It was a place for people to congregate and further their learning about Sikhi hence a place of sadh sangat. The ramdaas sarovar natey refers to spending your life amongst sadh sangat and doing ishnan in the naam (as in pauri one-this is the bath of the soul, immersing it in following Waheguru) in order to eradicate the wrongs you have committed earlier in your life and turn over a new leaf.

  In the 3rd pauri Guru Ji is telling us remain with the Guru’s sadh sangat and always remember Waheguru, to always sing His praises. Whoever, instils Waheguru (the perfect Guru) in his/her whole being obtains the fruit of their wishes.

  In the 4th pauri, Guru Ji is telling us that Akal Purakh has a very loving nature. He is greater than all beings, He is the creator of this world and is the embodiment of spiritual peace. Whoever walks on his path, is able to live a spiritual life of peace.

*Summary[/FONT]*
 * This shabad is actually about sangat and finding Waheguru rather than doing ishnaan in Amritsar.[/FONT]
 * It is important to interpret Gurbani as poetry as literal meanings will often give rise to conflicting ideas.[/FONT]
 * To understand the correct interpretation, look at the message in the context of all the teachings of the Guru Granth Sahib Ji as 2 shabads will NEVER contradict.[/FONT]

Jasleen Kaur


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## Gyani Jarnail Singh

Congartulations Jasleen kaur Ji for grasping the essence of Gurbani.
Gross injustice has been done to Gurbani via literal translations just skimming the surface. ...akin to putting the almond shell into ones mouth..and then concluidng that almond is a useless food... without realising that the real food quality almond is inside.

1. The GURBANI is about PRINCIPLES..philsophy..GURMATT and NEVER about the individual Guru persons. Without even reading the Gurbani of GURU ARJUN JI hwere Guru Ji asserts that ...." due to my constantly japping Ram Ram..people have begun to name me ....call me....RAM-DASS....." Its clear that here GURU ARJUN JI is "RAM DASS"...but he is NOT the Fourth GURU..His father..Guru Ram Dass Ji !!! This is just ONE TINY EXAMPLE to demonstarte that IF we want to UNDERSTAND GURBANI..we must LOOK WITHIN GURBANI for the answers..not outside the SGGS. I assure you that ALL the ANSWERS are right there in SGGS....you just have to be honest enough to look.

2. GURU NANAK JI is our FOUNDER..the FOUNTAIN HEAD..the AAD GURU...He WROTE the Very First GURBANI...laid the first BRICKS of GURMAT MANSION....all the Successor Gurus then...Further expounded..explained.......each SHABAD of GURU NANAK JI..in more detail..etc..BUT NEVER "strayed" from the Path of GURU NANAK JI even a mm or nano-mm..they even signed off with the ORIGINAL NANAK CHHAAP..and Guru Arjun Ji referrd to themsleves via NUMBERS simply for IDentity sake..Mahalla Pehla, Dooja etc. simply becasue WHILE the SPIRITUAL JYOT is NANAK..the physical human bodies are different..so when Mahalla Teeja gives us the Shahkaar ANAND SAHIB...its the Same NANAK that gave us the Shahkaar JAPJI SAHIB..albeit in a different human body. Thus it would be entirely LOGICAL that if we want to understand the Anand sahib..we will need to delve into the Japji Sahib..and vice versa..through out the SGGS...everything is WITHIN the same GURU GRANTH because the Granth is NANAK...and to understand NANAK you must ask NANAK.

The TEEKAS..the expositions kathas kirtans etc are all SUBJECTIVE "interpretations" of the writers...Prof Sahib Singhs Guru Granth darpan is HIS WAY of interpreting Gurbani..so is Harbans singh doabia's teeka..Bhai veer singhs teeka (incomplete) the Faridkotee teeka, Bhai manmohan singhs teeka..etc etc...all of these are GOOD as far as they go..BUT TO really KNOW GURU NANAK..you must make YOUR OWN INDIVIDUAL JOURNEY...take the FIRST STEPS towards the GURU..and He will meet you with a THOUSAND STEPS...

I am so glad to notice Jasleen Kaur Ji taking her first steps....and Guru ji is standing there with His arms wide OPEN....How do I know..becasue i have been there..for the past 55 years....cheerleader


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## sunmukh

Ek OnKaar Sat Naam

Thank you Jasleen Kaur ji for sharing your understanding. 
As we share we learn. 

Sat Sri Akal


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## sunmukh

Ek OnKaar Sat Naam


Gyani Jarnail Singh said:


> ....... IF we want to UNDERSTAND GURBANI..we must LOOK WITHIN GURBANI for the answers..not outside the Sri Guru Granth Sahib. I assure you that ALL the ANSWERS are right there in Sri Guru Granth Sahib....you just have to be honest enough to look.
> 
> .......
> The TEEKAS..the expositions kathas kirtans etc are all SUBJECTIVE "interpretations" of the writers...Prof Sahib Singhs Guru Granth darpan is HIS WAY of interpreting Gurbani..so is Harbans singh doabia's teeka..Bhai veer singhs teeka (incomplete) the Faridkotee teeka, Bhai manmohan singhs teeka..etc etc...all of these are GOOD as far as they go..BUT TO really KNOW GURU NANAK..you must make YOUR OWN INDIVIDUAL JOURNEY...take the FIRST STEPS towards the GURU..and He will meet you with a THOUSAND STEPS...


 
Gyani ji, This is so true. The same Gurbani can mean something quite different to different people. Contemplation on Gurbani by an individual provides the exact understanding that is intended for that particular individual. 

Sat Sri Akal


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## Scarlet Pimpernel

Findingmyway said:
			
		

> In the rahao line (*the most important line* that *forms the basis of the shabad*),


 
Findingmyway ji
Very Nice article explaining metaphor, but I cannot agree that the pause is* the most important line,* as this infers that the other lines *are less important.*Every single word is equally important, as they all form the whole*.*
I cannot agree that it solely forms the basis of the Shabad.*It is a* *pause!* The Guru never told us to read more into it ,it's just part of the meter.For example everyone puts emphasis on the last line of the following verse and not the pause.Logically the last word would be the last word!
ਆਸਾ ਮਹਲਾ ੫ ॥ 
आसा महला ५ ॥ 
Āsā mėhlā 5. 
Aasaa, Fifth Mehl: 

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ 
भई परापति मानुख देहुरीआ ॥ 
Bẖa▫ī parāpaṯ mānukẖ ḏehurī▫ā. 
This human body has been given to you. 

ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ 
गोबिंद मिलण की इह तेरी बरीआ ॥ 
Gobinḏ milaṇ kī ih ṯerī barī▫ā. 
This is your chance to meet the Lord of the Universe. 

ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ 
अवरि काज तेरै कितै न काम ॥ 
Avar kāj ṯerai kiṯai na kām. 
Nothing else will work. 

ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥ 
मिलु साधसंगति भजु केवल नाम ॥१॥ 
Mil sāḏẖsangaṯ bẖaj keval nām. ||1|| 
Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1|| 

ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥ 
सरंजामि लागु भवजल तरन कै ॥ 
Saraŉjām lāg bẖavjal ṯaran kai. 
Make every effort to cross over this terrifying world-ocean. 

ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥ 
जनमु ब्रिथा जात रंगि माइआ कै ॥१॥ रहाउ ॥ 
Janam baritha jāṯ rang mā▫i▫ā kai. ||1|| rahā▫o. 
You are squandering this life uselessly in the love of Maya. ||1||Pause|| 

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਨ ਕਮਾਇਆ ॥ 
जपु तपु संजमु धरमु न कमाइआ ॥ 
Jap ṯap sanjam ḏẖaram na kamā▫i▫ā. 
I have not practiced meditation, self-discipline, self-restraint or righteous living. 

ਸੇਵਾ ਸਾਧ ਨ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ ॥ 
सेवा साध न जानिआ हरि राइआ ॥ 
Sevā sāḏẖ na jāni▫ā har rā▫i▫ā. 
I have not served the Holy; I have not acknowledged the Lord, my King. 

ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ ॥ 
कहु नानक हम नीच करमा ॥ 
Kaho Nānak ham nīcẖ karammā. 
Says Guru Nanak, my actions are contemptible! 

ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ ॥੨॥੪॥ 
सरणि परे की राखहु सरमा ॥२॥४॥ 
Saraṇ pare kī rākẖo sarmā. ||2||4|| 
O Lord, I seek Your Sanctuary; please, preserve my honor! ||2||4||


A scholar might give more importance to one line, a learner/Sikh should not , but then our Guru never told us to follow scholars either !

Even with the tank metaphor one could argue it could mean both, although like you said this might contradict other verses but still many people take it literally as is plain to see.


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## Astroboy

> BUT TO really KNOW Guru Nanak..you must make YOUR OWN INDIVIDUAL  JOURNEY...take the FIRST STEPS towards the GURU..and He will meet you  with a THOUSAND STEPS...



The Guru does whatever He does in a Sehaj Subhaey manner - never in a willed or forced way. As long as we let our own self-willed mind guide our life, the Guru actually takes the back step and let's us have the free-will to test our way first. (The results are obvious). But the moment we genuinely refer our concerns to Him, He practically takes over the reigns of our life and resolve our affairs in ways we could never begin to conceive. If He deems fit, He transforms our destiny, again, in a sehaj subhaey manner.


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## Ambarsaria

comments on findingmyway ji's post starting this thread(http://www.sikhphilosophy.net/gurmat-vichaar/32638-use-metaphor-gurbani-how-use-when.html#post135034)





> The shabad is from Ang 624.
> 
> http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=624&punjabi=t&id=27139#l27139
> 
> Literal meaning (taken from _searchgurbani.com_):
> _I prefer srigranth.org with Bhai Manmohan Singh’s Punjabi discourse along with Prof. Sahib Singh’s Teeka as options.  Taking a literal translation versus studying proves nothing.  I do not believe there is debate in any student’s mind that the literals create meanings in any writing.  It is always contextual in prose and poetry._
> 
> The Perfect Guru has made me perfect.
> God is totally pervading and permeating everywhere.
> With joy and pleasure, I take my purifying bath.
> I am a sacrifice to the Supreme Lord God. ||1||
> I enshrine the lotus feet of the Guru within my heart.
> Not even the tiniest obstacle blocks my way; all my affairs are resolved. ||1||Pause||
> Meeting with the Holy Saints, my evil-mindedness was eradicated.
> All the sinners are purified.
> Bathing in the sacred pool of Guru Ram Das,
> all the sins one has committed are washed away. ||2||
> So sing forever the Glorious Praises of the Lord of the Universe;
> joining the Saadh Sangat, the Company of the Holy, meditate on Him.
> The fruits of your mind's desires are obtained
> by meditating on the Perfect Guru within your heart. ||3||
> The Guru, the Lord of the World, is blissful;
> chanting, meditating on the Lord of supreme bliss, He lives.
> Servant Guru Nanak meditates on the Naam, the Name of the Lord.
> God has confirmed His innate nature. ||4||10||60||
> 
> Looking at the literal meaning we can see several things that don’t make sense:
> 1) What does the 1st line mean? What is the _definition of perfect_? How does this line further our understanding?
> _If  one tries to understand versus create a pseudo thesis to prove something else, then understanding develops.  This line is not superfluous or less important including literals.  _
> 
> _If one does not even believe in the mool mantar which describes the perfection and infiniteness of the creator, one cannot study Gurbani and can be a devil’s advocate ad nauseum._
> 
> 
> 2) The most important message is the rahao line in every shabad.
> _Rahao is not a line.  Rahao is part of “Shabad structure”.  It divides a shabad or complete proposition to the point of rahao and what follows._
> 
> The _rahao line here_ _(rahao is not a line)_ is telling us to enshrine Akal Purakh into our hearts then we will not be afflicted by any problems.
> _If as stated in point 1, the definition of perfect does not make sense, try to define “enshrine Akal Purakh” for us.   Sri Guru Granth Sahib Ji says you cannot even completely define “Akal Purakh - creator”._
> 
> 
> The literal translation refers to lotus feet but this contradicts the line above which states God is everywhere and later the shabad says God is innate in his creation-so how can he have lotus feet?
> _Taking a bad translation versus studying proves nothing._
> 
> 3) How can a purifying bath wash away sins? Eradicating bad points is an internal process and cannot be achieved by cleansing superficially (outside). The Guru Granth Sahib Ji has spoken against rituals in several places including ritual bathing. Here are 3 examples from the 1st half of Jap Ji alone:
> _What is the point!  There is no point creating a mis-conception yourself due to lack of understanding or dependency on bad translation to prove any points.  Prove through study._
> 
> ਸੋਚੈਸੋਚਿਨਹੋਵਈਜੇਸੋਚੀਲਖਵਾਰ ॥ (page 1 pauri 1)
> Even if I have 100000 ritual baths to keep my body clean, my mind will not be clean.
> 
> _If one doesn’t understand __(__page 1 pauri 1), there is not much left to say about the rest.  Now you yourself are depending on partial literals and accepting them as you like it.  Here is help from Prof. Sahib Singh ji,_
> 
> ਸੋਚੈਸੋਿਚਨਹੋਵਈਜੇਸੋਚੀਲਖਵਾਰ॥ਚੁਪੈਚੁਪਨਹੋਵਈਜੇਲਾਇਰਹਾਿਲਵਤਾਰ॥
> pdArQ:- socY-suic r`Kx nwl, piv`qrqw kwiem r`Kx nwl [ soic-suic, piv`qrqw, su`c [n hoveI-nhIN ho skdI [ socI-mYN su`c r`KW [ cupY-cu`p kr rihx nwl [ cup-SWqI, mn dI cu`p, mn dw itkwau [ lwie rhw-mYN lweI r`KW [ ilv qwr-ilv dI qwr, ilv dI for, iekqwr smwDI [
> 
> ArQ:- jy mYN l`K vwrI (BI) (ieSnwn Awidk nwl srIr dI) su`c r`KW, (qW BI ies qrHW) su`c r`Kx nwl (mn dI) su`c nhIN rih skdI [ jy mYN (srIr dI) iek-qwr smwDI lweI r`KW;(qW BI ies qrHW) cu`p kr rihx nwl mn dI SWqI nhIN ho skdI [
> (http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1&g=1&h=1&r=1&t=1&p=1&k=1)


*Bottomline:* 



Rahao      (pause) is a construct in the structure of “Shabads”, it is not a line.
There      is no question about literal translation of words and sentences as a      starting point to understand Sri Guru Granth Sahib Ji.  Good understanding of the literals is      essential as only then contextual could be understood.
It is also important to  note that Gurbani does use metaphors but there are vast references to actual practices that cannot be just treated as metaphors.  A danger inherent in generalizations.
*Note:*  Literals are an essential starting point and not an end point.
​Sat Sri Akal and I stand corrected.


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## Scarlet Pimpernel

> Rahao (pause) is a construct in the structure of “Shabads”, it is not a line.


 
*Veer ji, Sorry if I referred to it as a line*,The crux of it is that Findingmyway ji posits one view.(assumes as fact) that the *pause* is most important. We share another view and posit that the *whole* is most important.


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## Ambarsaria

Scarlet Pimpernel said:


> *Veer ji, Sorry if I referred to it as a line*,
> _I don't see much at odds with your post._ _ Actually I cannot see where you call "rahao" a line as then you sorriness will be valid mundahug_


Sat Sri Akal.


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## Scarlet Pimpernel

Scarlet Pimpernel said:
			
		

> A scholar might give more importance to one line,


 
Veer ji I tried not to Hijack that other thread and even tried to get back to topic in my last post.As soon as this thread was pointed out I tried to move to here, but Harry carried on the fight there,I think some gang members need walkie talkies as we seem to fight on different fields!


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## Scarlet Pimpernel

ਸਭਨੀਘਟੀਸਹੁਵਸੈਸਹਬਿਨੁਘਟੁਨਕੋਇ॥ 
God the Cosmic Husband dwells within all hearts; without Him, there is no heart at all.
ਨਾਨਕਤੇਸੋਹਾਗਣੀਜਿਨ੍ਹ੍ਹਾਗੁਰਮੁਖਿਪਰਗਟੁਹੋਇ॥੧੯॥ 
O Guru Nanak, the Gurmukhs are the happy, virtuous soul-brides; the Lord is revealed to them. ||19||
ਜਉਤਉਪ੍ਰੇਮਖੇਲਣਕਾਚਾਉ॥ 
If you desire to play this game of love with Me,
ਸਿਰੁਧਰਿਤਲੀਗਲੀਮੇਰੀਆਉ॥ 
then step onto My Path with your head in hand.
ਇਤੁਮਾਰਗਿਪੈਰੁਧਰੀਜੈ॥ 
When you place your feet on this Path,
ਸਿਰੁਦੀਜੈਕਾਣਿਨਕੀਜੈ॥੨੦॥ 
give Me your head, and do not pay any attention to public opinion. ||20||
ਨਾਲਿਕਿਰਾੜਾਦੋਸਤੀਕੂੜੈਕੂੜੀਪਾਇ॥ 
False is friendship with the false and greedy. False is its foundation.
ਮਰਣੁਨਜਾਪੈਮੂਲਿਆਆਵੈਕਿਤੈਥਾਇ॥੨੧॥ 
O Moollah, no one knows where death shall strike. ||21||
ਗਿਆਨਹੀਣੰਅਗਿਆਨਪੂਜਾ॥ 
Without spiritual wisdom, the people worship ignorance.
ਅੰਧਵਰਤਾਵਾਭਾਉਦੂਜਾ॥੨੨॥ 
They grope in the darkness, in the love of duality. ||22||
ਗੁਰਬਿਨੁਗਿਆਨੁਧਰਮਬਿਨੁਧਿਆਨੁ॥ 
Without the Guru, there is no spiritual wisdom; without Dharma, there is no meditation.
ਸਚਬਿਨੁਸਾਖੀਮੂਲੋਨਬਾਕੀ॥੨੩॥ 
Without Truth, there is no credit; without capital, there is no balance. ||23||
ਮਾਣੂਘਲੈਉਠੀਚਲੈ॥ 
The mortals are sent into the world; then, they arise and depart.
ਸਾਦੁਨਾਹੀਇਵੇਹੀਗਲੈ॥੨੪॥ 
There is no joy in this. ||24||
ਰਾਮੁਝੁਰੈਦਲਮੇਲਵੈਅੰਤਰਿਬਲੁਅਧਿਕਾਰ॥ 
Raam Chand, sad at heart, assembled his army and forces.
ਬੰਤਰਕੀਸੈਨਾਸੇਵੀਐਮਨਿਤਨਿਜੁਝੁਅਪਾਰੁ॥ 
The army of monkeys was at his service; his mind and body became eager for war.
ਸੀਤਾਲੈਗਇਆਦਹਸਿਰੋਲਛਮਣੁਮੂਓਸਰਾਪਿ॥ 
Raawan captured his wife Sita, and Lachhman was cursed to die.
ਨਾਨਕਕਰਤਾਕਰਣਹਾਰੁਕਰਿਵੇਖੈਥਾਪਿਉਥਾਪਿ॥੨੫॥ 
O Guru Nanak, the Creator Lord is the Doer of all; He watches over all, and destroys what He has created. ||25||
ਮਨਮਹਿਝੂਰੈਰਾਮਚੰਦੁਸੀਤਾਲਛਮਣਜੋਗੁ॥.
In his mind, Raam Chand mourned for Sita and Lachhman.
ਹਣਵੰਤਰੁਆਰਾਧਿਆਆਇਆਕਰਿਸੰਜੋਗੁ॥ 
Then, he remembered Hanuman the monkey-god, who came to him.
ਭੂਲਾਦੈਤੁਨਸਮਝਈਤਿਨਿਪ੍ਰਭਕੀਏਕਾਮ॥ 
The misguided demon did not understand that God is the Doer of deeds.
ਨਾਨਕਵੇਪਰਵਾਹੁਸੋਕਿਰਤੁਨਮਿਟਈਰਾਮ॥੨੬॥ 
O Guru Nanak, the actions of the Self-existent Lord cannot be erased. ||26||
ਲਾਹੌਰਸਹਰੁਜਹਰੁਕਹਰੁਸਵਾਪਹਰੁ॥੨੭॥ 
The city of Lahore suffered terrible destruction for four hours. ||27||

Ang 1411

Tejwant Singh Ji, I was referring to metrical structure not being given extra significance , the Shaloks in addition to the Vaars to me shows how sometimes tuks have to be left out perhaps because they do not suit the structure of the poetry but they still explain themselves enough to be understood literally.


----------



## findingmyway

Ambarsaria said:


> comments on findingmyway ji's post starting this thread(http://www.sikhphilosophy.net/gurmat-vichaar/32638-use-metaphor-gurbani-how-use-when.html#post135034)



Ambarsaria ji, I find your post hilarious as you don't seem to have read  my post but are insistenty on finding fault in all I write. You  continuously tell me to read Prof Sahib Singh but if you read all my  Gurbani posts, you would realise that the majority of my understanding  is based on Prof Sahib Singh's teeka. I post in my own words in English  so that SPNer's who do not read English can also benefit from Prof Sahib  Singh's wonderful peice of work. By saying my post is based on a bad  translation you are calling Prof Sahib Sinhg's teeka a bad translation.

Why  are you picking on the literal translation I ahve posted? They are all  equally flawed so it makes no difference where I copied it from. It is  there for illustrative purposes only. How have I taken things out of  context? The whole point of my entire post is to put shabads in contexxt  by looking at them as a whole. Using single tuks is the process that  takes things out of contexct, not the reverse.

How can you say I  don't believe in Mool Mantar based on my post? Even with a large stretch  of the imagination I do not understand how you came to that conclusion!  If that were the case, then it would undermine Sikhi and that borders  on personal attack. If you are basing perfection on Mul Mantar then how  can I ever be perfect when a person cannot ever become all those  qualities such as timeless! Reread the line. The Guru is perfect but  even with the Guru the Sikh cannot be poerfect so this line makes no  logocal sense. Prof Sahib Singh also does not  translate this as  becoming perfect.

How is what you have posted in Panjabi any  different for what I posted in English>! They are both saying exactly  the same thing!

Above that you seem to be endorsing ritual  bathing?? Please clarify this point as it is of vital importance. Rather  than just criticising, add your own understanding. You think ritual  bathing is going to cleanse your sins? If so, how does this work?

If  rahao doesn't form the central idea which is supported and explained by  the rest of the shabad then why is that tuk singled out by Guruji.  Notice it is not in the same place in each shabad so it cannot be part  of the meter. Why are we instructed to pause and reflect at that point  rather than at the end of the shabad if it has no particular relevance  in our understanding?



> There      is no question about literal translation of words and sentences as a      starting point to understand Sri Guru Granth Sahib Ji.  Good understanding of the literals is      essential as only then contextual could be understood.



Literals can also be misleading and lead to wrong ideas so although it is a starting point, it is good to also make an effort to delve deeper into the meaning.



> It is also important to note that Gurbani does use metaphors but there are vast references to actual practices that cannot be just treated as metaphors.  A danger inherent in generalizations.



Understanding of Sikhi should be based on Gurbani and not practices. Practices should then be altered to reflect Gurbani, not the other way round.


----------



## findingmyway

SP ji,
I do not understand your insistence to lock horns nor do I appreciate it. I have told you several  told you continuously that is the wrong attitude to take. I come here  for learning and positive interaction, not for conflict and the negative  atmosphere being created is extremely counterproductive. There is enough conflict in the real world. Disgreements can be amicable if both learn from each other rather than trying to score points. Also see  comments above about context of shabad and rahao. If any tuk on its own does not agree with any other shabad then it has been taken out of context and misunderstood as the Guru's *NEVER* contradicted themselves or each other. Just because many do ritual bathing does not make it right when there are many many references to how futile a practice it is. Form your understanding on Gurbani, not on what people do.


----------



## Ambarsaria

Findingmyway ji thanks for your posts.  I am happy you took the time to do so.  I have provided some clarifications and comments on your response.


findingmyway said:


> Ambarsaria ji, I find your post hilarious as _you don't seem to have read my post_
> _Jasleen ji I find your post also very hilarious. However, I never comment without reading and my detailed comments are a reflection of reading.  Your statement about not reading is false.
> _
> _I went into srigranth.org to seek proper references._
> 
> but are_ insistenty on finding fault _in all I write.
> _If one is to treat comments as faults, then I suppose I do that.  I do that to my own posts too if and when I make errors._
> 
> You _continuously_ tell me to read Prof Sahib Singh but if you read all my Gurbani posts, you would realise that the _majority of my understanding_ is based on Prof Sahib Singh's teeka.
> _I do not "continuously" do anything with your posts.  I thought people get happiness that others have read or mis-read their posts and not ignored them.
> _
> _Please quote the teeka (pretty easy to do from srigranth.org) and see how much your translation lines up  with such.  I always do that._
> 
> I post in my own words in English so that SPNer's who do not read English can also benefit from Prof Sahib Singh's wonderful peice of work.
> _That is of course very worthy and that is why I put my name on a translation when I do that.  So that people can differentiate as to what my translation is versus a quoted source.  I think it is a good practice.
> _
> By saying my post is based on a bad translation you are calling Prof Sahib Sinhg's teeka a bad translation.
> _Look at your translations under literal.  You copied those from  from searchgurbani.com.  Let me know if searchgurbani.com states the English translation provided is based on Prof. Sahib Singh ji's "Teeka".
> _
> Why are you picking on the literal translation I ahve posted? They are all _equally flawed_ _(not so) _so it makes no difference where I copied it from.
> _I see you do not believe that per TOS at spn Dr. Sant Singh Khalsa ji’s translation is to be quoted and referred to.  The various translations are absolutely not equally flawed and Dr. Sant Singh Khals ji's Translation is the Officially Recognized translation as far as I know but I stand corrected.  One should quote such and then provide one's own understanding._
> 
> It is there for illustrative purposes only. How have I taken things out of context?
> _I saw your English translation as a way of showing a bad literal translation and not of Dr. Sant Singh ji Khalsa.  If I am wrong please correct me with reference._
> 
> The whole point of my entire post is to put shabads in contexxt by looking at them as a whole. Using single tuks is the process that takes things out of contexct, not the reverse.
> _If one does not understand the words one cannot provide true context.  Understanding words, understanding tuks is a first and necessary step towards providing understanding of the context of a shabad._
> 
> How can you say I don't believe in Mool Mantar based on my post? Even with a large stretch of the imagination I do not understand how you came to that conclusion!
> 
> _findingmyway ji you say the following in your post,_
> 
> 
> 
> 
> *Looking at the literal meaning we can see several things that don’t make sense:*
> 1) What does the 1st line mean? What is the definition of perfect? How does this line further our understanding?
> 
> 
> 
> _A complete understanding of creator is perfection.  There is only one creator.  Creator is perfect._
> 
> So this line/tuk makes perfect sense if one does not forget mool mantar.
> _Of course all lines/tuks make sense if properly read and translated.  Mool Mantar is just one succinct tool that provides an essence that permeates throughout Sri Guru Granth Sahib Ji._
> 
> If that were the case, then it would undermine Sikhi and that borders on personal attack.
> _Let me know if you allow people to comment critically on your posts or not.  Of course we all have different writing styles.
> _
> _Sorry, I for sure am not in tune with your sensitivities as I will comment the same way even if it was written by myself, respected Gyani Jarnail Singh ji, spnadmin ji, etc.
> _
> If you are basing perfection on Mul Mantar then how can I ever be perfect when a person cannot ever become all those qualities such as timeless!
> _No one can be perfect.  We learn for as long as we live and live according to what we understand.  For a Sikh the understanding for ever grows._
> 
> Reread the line. The Guru is perfect but even with the Guru the Sikh cannot be poerfect so this line makes no logocal sense.
> _No one can be perfect.  We learn for as long as we live and live according to what we understand._
> 
> Prof Sahib Singh also does not translate this as becoming perfect.
> _Sorry what is your point, I don’t understand._
> 
> How is what you have posted in Panjabi any different for what I posted in English>! They are _both saying exactly the same thing_!
> 
> _I don’t see it so.  May be I am picky as this is Gurnmat Vichaar and specificity should be the driver._
> 
> ਸੋਚੈਸੋਚਿਨਹੋਵਈਜੇਸੋਚੀਲਖਵਾਰ ॥ (page 1 pauri 1)
> Even if I have 100000 ritual baths to keep my body clean, my mind will not be clean.
> 
> Prof. Sahib Singh:
> ArQ:- jy mYN l`K vwrI (BI) (ieSnwn Awidk nwl srIr dI) su`c r`KW, (qW BI ies qrHW) su`c r`Kx nwl (mn dI) su`c nhIN rih skdI [ jy mYN (srIr dI) iek-qwr smwDI lweI r`KW;(qW BI ies qrHW) cu`p kr rihx nwl mn dI SWqI nhIN ho skdI [
> 
> Above that you seem to be endorsing ritual bathing?? Please clarify this point as it is of vital importance. Rather than just criticising, add your own understanding. You think ritual bathing is going to cleanse your sins? If so, how does this work?
> _Jasleen ji don’t put words into other people’s mouths.  Show and quote me where I said so about ritual baths.  I did not even mention anything in my post about the Gurbani you quoted in this regard.  Sure I look like an idiot if I said so but I am an idiot in front of my Guru anyway._
> 
> If rahao doesn't form the central idea which is supported and explained by the rest of the shabad then why is that tuk singled out by Guruji.
> _Rahao is a pause and multi purpose as in the following and reference thereof,
> 
> http://www.sikhphilosophy.net/155540-post21.html
> _
> Literals can also be misleading and lead to wrong ideas so although it is a starting point, it is good to also make an effort to delve deeper into the meaning.
> 
> Understanding of Sikhi should be based on Gurbani and not practices. Practices should then be altered to reflect Gurbani, not the other way round.
> _Perhaps it was not clear in my post.  By practices I meant the practices that Guru ji saw in other religions like Hinduism, Islam and Christianity that are referred to in Sri Guru Granth Sahib Ji.  Those references are for real and not metaphors._
Click to expand...



Sat Sri Akal.
[/FONT]


----------



## Tejwant Singh

Scarlet Pimpernel said:


> ਸਭਨੀਘਟੀਸਹੁਵਸੈਸਹਬਿਨੁਘਟੁਨਕੋਇ॥
> God the Cosmic Husband dwells within all hearts; without Him, there is no heart at all.
> ਨਾਨਕਤੇਸੋਹਾਗਣੀਜਿਨ੍ਹ੍ਹਾਗੁਰਮੁਖਿਪਰਗਟੁਹੋਇ॥੧੯॥
> O Guru Nanak, the Gurmukhs are the happy, virtuous soul-brides; the Lord is revealed to them. ||19||
> ਜਉਤਉਪ੍ਰੇਮਖੇਲਣਕਾਚਾਉ॥
> If you desire to play this game of love with Me,
> ਸਿਰੁਧਰਿਤਲੀਗਲੀਮੇਰੀਆਉ॥
> then step onto My Path with your head in hand.
> ਇਤੁਮਾਰਗਿਪੈਰੁਧਰੀਜੈ॥
> When you place your feet on this Path,
> ਸਿਰੁਦੀਜੈਕਾਣਿਨਕੀਜੈ॥੨੦॥
> give Me your head, and do not pay any attention to public opinion. ||20||
> ਨਾਲਿਕਿਰਾੜਾਦੋਸਤੀਕੂੜੈਕੂੜੀਪਾਇ॥
> False is friendship with the false and greedy. False is its foundation.
> ਮਰਣੁਨਜਾਪੈਮੂਲਿਆਆਵੈਕਿਤੈਥਾਇ॥੨੧॥
> O Moollah, no one knows where death shall strike. ||21||
> ਗਿਆਨਹੀਣੰਅਗਿਆਨਪੂਜਾ॥
> Without spiritual wisdom, the people worship ignorance.
> ਅੰਧਵਰਤਾਵਾਭਾਉਦੂਜਾ॥੨੨॥
> They grope in the darkness, in the love of duality. ||22||
> ਗੁਰਬਿਨੁਗਿਆਨੁਧਰਮਬਿਨੁਧਿਆਨੁ॥
> Without the Guru, there is no spiritual wisdom; without Dharma, there is no meditation.
> ਸਚਬਿਨੁਸਾਖੀਮੂਲੋਨਬਾਕੀ॥੨੩॥
> Without Truth, there is no credit; without capital, there is no balance. ||23||
> ਮਾਣੂਘਲੈਉਠੀਚਲੈ॥
> The mortals are sent into the world; then, they arise and depart.
> ਸਾਦੁਨਾਹੀਇਵੇਹੀਗਲੈ॥੨੪॥
> There is no joy in this. ||24||
> ਰਾਮੁਝੁਰੈਦਲਮੇਲਵੈਅੰਤਰਿਬਲੁਅਧਿਕਾਰ॥
> Raam Chand, sad at heart, assembled his army and forces.
> ਬੰਤਰਕੀਸੈਨਾਸੇਵੀਐਮਨਿਤਨਿਜੁਝੁਅਪਾਰੁ॥
> The army of monkeys was at his service; his mind and body became eager for war.
> ਸੀਤਾਲੈਗਇਆਦਹਸਿਰੋਲਛਮਣੁਮੂਓਸਰਾਪਿ॥
> Raawan captured his wife Sita, and Lachhman was cursed to die.
> ਨਾਨਕਕਰਤਾਕਰਣਹਾਰੁਕਰਿਵੇਖੈਥਾਪਿਉਥਾਪਿ॥੨੫॥
> O Guru Nanak, the Creator Lord is the Doer of all; He watches over all, and destroys what He has created. ||25||
> ਮਨਮਹਿਝੂਰੈਰਾਮਚੰਦੁਸੀਤਾਲਛਮਣਜੋਗੁ॥.
> In his mind, Raam Chand mourned for Sita and Lachhman.
> ਹਣਵੰਤਰੁਆਰਾਧਿਆਆਇਆਕਰਿਸੰਜੋਗੁ॥
> Then, he remembered Hanuman the monkey-god, who came to him.
> ਭੂਲਾਦੈਤੁਨਸਮਝਈਤਿਨਿਪ੍ਰਭਕੀਏਕਾਮ॥
> The misguided demon did not understand that God is the Doer of deeds.
> ਨਾਨਕਵੇਪਰਵਾਹੁਸੋਕਿਰਤੁਨਮਿਟਈਰਾਮ॥੨੬॥
> O Guru Nanak, the actions of the Self-existent Lord cannot be erased. ||26||
> ਲਾਹੌਰਸਹਰੁਜਹਰੁਕਹਰੁਸਵਾਪਹਰੁ॥੨੭॥
> The city of Lahore suffered terrible destruction for four hours. ||27||
> 
> Ang 1411
> 
> Tejwant Singh Ji, I was referring to metrical structure not being given extra significance , the Shaloks in addition to the Vaars to me shows how sometimes tuks have to be left out perhaps because they do not suit the structure of the poetry but they still explain themselves enough to be understood literally.



SP ji,

Guru Fateh.

You have done it again. You have used part of the Shabad rather than the whole as has been requested by me and the Administrator in the other thread.

I have no idea what you are trying to say or prove with the above. Unless you express your own thoughts about the Shabad, it is difficult to understand the point you are trying to make. One more thing that has to be pointed out is that the literal translation by Sant Singh Khalsa is one of the worst if not the worst in my opinion. He has distorted the Gurbani in his literal translation for some reason. It is a shame that the honchos at Amritsar have recommended his translation as they had recommended many other things in the past which were anti Gurmat and some had introductions by the Jathedars. Many had to be taken back by them in their oops moments.

I had not the faintest either that this was response to my question and you had moved this non-response in this thread. 

Next time, please address to the person you are responding to, so it becomes easier to interact.

 Now, let's go step by step by.  According to Merriam Webster Dictionary,The meaning of Pause:

 a reason or cause for pausing (as to reconsider) <a thought that should give one _pause_>

I have already told you what I understand by Rahao in the other thread and my question still stands. Let me also put it in this thread to make it easier for you to respond and please try to be as much specific as you can, I would appreciate it.



> What is a meter? Can you please elaborate what part of the meter Rahao is and its significance in it?
> 
> Why is Rahao used as part of the meter in some Shabads and not in others? We know that Gurbani is all written in raags.
> 
> Lastly, please respond to the following as asked  in my previous post.
> 
> *secondly how do you account for the mixed Shaloks at the end of Sri Guru Granth Sahib Ji*


Please keep in mind, we are talking about the Shabads which have Rahao in it and trying to decipher its significance. It must have some importance, otherwise there was no need for our Gurus to use it quite often. We will get to the rest later. Learning Gurbani is a life long journey.

Please address the response to me so I can understand where you are coming from.

Thanks & regards

Tejwant Singh


----------



## Gyani Jarnail Singh

The RAHAO is NOT a decoration piece or just a word signifying metre raag etc....(meaning that its entirely  superflous and can be ignored !! SERIOUS MISTAKE )
The RAHAO is definitely a LINE..and its always referred to as RAHAO wallee PANKTEE.

The RAHAO PANKTEE is the CENTRAL THEME line that sums up the GURMATT Principle Guur Ji wants to put across.

Cut and pasted below is a Page from Prof Sahib Singhs Darpan..and the RAHAO TUK is ALWAYS separately explained as SHABAD DA BHAAV by prof Sahib Singh Ji. In the ONLINE teeka the Rahao Tuk is explained in a DIFFERENT COLOUR (Green) in an obvious effort to set it apart and show its IMPORTANCE.

2. Those who IGNORE the RAHAO TUK/PANKTEE - such as some untrained Ragis do...do it at their own peril because then they MISS the entire GURMATT part of the Shabad.The Ragis do it to EARN MORE BHETA...as in the Shabad Lakh Khsuian Patshahian je satgur nadar karey...or Bhai Gurdass Vaar  Deewali ki Raat deweh ballian...which is REPEATED AD NAUSEUM because thats what people in the sangta WANT to HEAR as it reinforces their MANMUKH behaviour..and so the ragis PLEASE the audience..BUT what the GURU SAYS is actually far different....and that is unpalatable to MOST SIKHS !! 

The RAHAO TUK/PANKTEE/LINE is the AXLE of the SHABAD...and harry hailler ji is the best person to explain just how vital the axle is to a wheel.....or whether its just a superflous addition !!

*Page 656*
 ਹ੍ਰਿਦੈ ਕਪਟੁ ਮੁਖ ਗਿਆਨੀ ॥ ਝੂਠੇ ਕਹਾ ਬਿਲੋਵਸਿ ਪਾਨੀ ॥੧॥  ਕਾਂਇਆ ਮਾਂਜਸਿ ਕਉਨ ਗੁਨਾਂ ॥ ਜਉ ਘਟ ਭੀਤਰਿ ਹੈ ਮਲਨਾਂ ॥੧॥ ਰਹਾਉ ॥ ਲਉਕੀ ਅਠਸਠਿ ਤੀਰਥ ਨ੍ਹ੍ਹਾਈ  ॥ ਕਉਰਾਪਨੁ ਤਊ ਨ ਜਾਈ ॥੨॥ ਕਹਿ ਕਬੀਰ ਬੀਚਾਰੀ ॥ ਭਵ ਸਾਗਰੁ ਤਾਰਿ ਮੁਰਾਰੀ ॥੩॥੮॥ {ਪੰਨਾ  656}
ਪਦਅਰਥ: ਗਿਆਨੀ—ਗਿਆਨ ਦੀਆਂ  ਗੱਲਾਂ ਕਰਨ ਵਾਲਾ। ਕਹਾ—ਕੀਹ ਲਾਭ ਹੈ? ਬਿਲੋਵਸਿ—ਤੂੰ ਰਿੜਕਦਾ ਹੈਂ।੧।
 ਕਾਂਇਆ—ਸਰੀਰ।  ਮਾਂਜਸਿ—ਤੂੰ ਮਾਂਜਦਾ ਹੈਂ। ਕਉਨ ਗੁਨਾਂ—ਇਸ ਦਾ  ਕੀਹ ਲਾਭ? ਜਉ—ਜੇ। ਘਟ—ਹਿਰਦਾ। ਮਲਨਾਂ—ਮੈਲ, ਵਿਕਾਰ, ਖੋਟ।੧।ਰਹਾਉ।
 ਲਉਕੀ—ਤੂੰਬੀ।  ਅਠਸਠਿ—ਅਠਾਹਠ। ਤਊ—ਤਾਂ ਭੀ।੨।
 ਕਹਿ—ਕਹੇ, ਆਖਦਾ ਹੈ। ਬੀਚਾਰੀ—ਵਿਚਾਰ ਕੇ, ਸੋਚ  ਕੇ। ਭਵ ਸਾਗਰੁ—ਸੰਸਾਰ—ਸਮੁੰਦਰ।  ਮੁਰਾਰੀ—ਹੇ ਮੁਰਾਰੀ! ਹੇ  ਪ੍ਰਭੂ!।੩।
ਅਰਥ: (ਹੇ ਝੂਠੇ!) ਜੇ  ਤੇਰੇ ਹਿਰਦੇ ਵਿਚ (ਕਪਟ ਦੀ) ਮੈਲ ਹੈ ਤਾਂ ਇਸ  ਗੱਲ ਦਾ ਕੋਈ ਫ਼ਾਇਦਾ ਨਹੀਂ ਕਿ ਤੂੰ ਆਪਣਾ ਸਰੀਰ ਮਾਂਜਦਾ ਫਿਰਦਾ ਹੈਂ (ਭਾਵ, ਬਾਹਰੋਂ ਸੁੱਚਾ ਤੇ ਪਵਿੱਤਰਤਾ ਰੱਖਦਾ  ਹੈਂ)।੧।ਰਹਾਉ।
 ਹੇ ਪਖੰਡੀ ਮਨੁੱਖ! ਤੇਰੇ ਮਨ ਵਿਚ  ਤਾਂ ਠੱਗੀ ਹੈ, ਪਰ ਤੂੰ ਮੂੰਹੋਂ (ਬ੍ਰਹਮ) ਗਿਆਨ ਦੀਆਂ ਗੱਲਾਂ ਕਰ ਰਿਹਾ ਹੈਂ। ਤੈਨੂੰ ਇਸ ਪਾਣੀ  ਰਿੜਕਣ ਤੋਂ ਕੋਈ ਲਾਭ ਨਹੀਂ ਹੋ ਸਕਦਾ।੧।
 (ਵੇਖ,) ਜੇ ਤੂੰਬੀ ਅਠਾਹਠ  ਤੀਰਥਾਂ ਉੱਤੇ ਭੀ ਇਸ਼ਨਾਨ ਕਰ ਲਏ, ਤਾਂ ਭੀ ਉਸ ਦੀ (ਅੰਦਰਲੀ) ਕੁੜਿੱਤਣ ਦੂਰ ਨਹੀਂ ਹੁੰਦੀ।੨।
 (ਇਸ ਅੰਦਰਲੀ ਮੈਲ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ) ਕਬੀਰ ਤਾਂ ਸੋਚ ਵਿਚਾਰ ਕੇ (ਪ੍ਰਭੂ ਅੱਗੇ ਹੀ ਇਉਂ)  ਅਰਦਾਸ ਕਰਦਾ ਹੈ-ਹੇ ਪ੍ਰਭੂ! ਤੂੰ ਮੈਨੂੰ ਇਸ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘਾ  ਲੈ।੩।੮।
 ਸ਼ਬਦ ਦਾ ਭਾਵ: ਮਨ ਦੀ ਮੈਲ  ਤੀਰਥ-ਇਸ਼ਨਾਨ ਜਾਂ ਗਿਆਨ-ਚਰਚਾ ਨਾਲ ਦੂਰ ਨਹੀਂ  ਹੁੰਦੀ। ਇਸ ਦਾ ਇਲਾਜ ਇੱਕੋ ਹੀ ਹੈ-ਪ੍ਰਭੂ ਦੇ ਦਰ ਤੇ ਢਹਿ  ਪੈਣਾ।੮।
 ਸੋਰਠਿ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥  ਬਹੁ ਪਰਪੰਚ ਕਰਿ ਪਰ ਧਨੁ ਲਿਆਵੈ ॥ ਸੁਤ ਦਾਰਾ ਪਹਿ ਆਨਿ ਲੁਟਾਵੈ ॥੧॥ ਮਨ ਮੇਰੇ ਭੂਲੇ ਕਪਟੁ ਨ  ਕੀਜੈ ॥ ਅੰਤਿ ਨਿਬੇਰਾ ਤੇਰੇ ਜੀਅ ਪਹਿ ਲੀਜੈ ॥੧॥ *ਰਹਾਉ* ॥ ਛਿਨੁ ਛਿਨੁ ਤਨੁ ਛੀਜੈ ਜਰਾ ਜਨਾਵੈ ॥  ਤਬ ਤੇਰੀ ਓਕ ਕੋਈ ਪਾਨੀਓ ਨ ਪਾਵੈ ॥੨॥ ਕਹਤੁ ਕਬੀਰੁ ਕੋਈ ਨਹੀ ਤੇਰਾ ॥ ਹਿਰਦੈ ਰਾਮੁ ਕੀ ਨ ਜਪਹਿ  ਸਵੇਰਾ ॥੩॥੯॥ {ਪੰਨਾ 656}
ਪਦਅਰਥ: ਬਹੁ ਪਰਪੰਚ—ਕਈ  ਠੱਗੀਆਂ। ਕਰਿ—ਕਰ ਕੇ। ਪਰ—ਪਰਾਇਆ।  ਸੁਤ—ਪੁੱਤਰ। ਦਾਰ—ਵਹੁਟੀ। ਪਹਿ—ਕੋਲ। ਆਨਿ—ਲਿਆ ਕੇ। ਲੁਟਾਵੈ—ਹਵਾਲੇ  ਕਰ ਦੇਂਦਾ ਹੈਂ।੧।
 ਕਪਟੁ—ਧੋਖਾ, ਠੱਗੀ। ਅੰਤਿ—ਆਖ਼ਰ ਨੂੰ। ਨਿਬੇਰਾ—ਫ਼ੈਸਲਾ, ਲੇਖਾ, ਹਿਸਾਬ। ਤੇਰੇ ਜੀਅ  ਪਹਿ—ਤੇਰੀ ਜਿੰਦ ਪਾਸੋਂ।੧।ਰਹਾਉ।
 ਛਿਨੁ ਛਿਨੁ—ਪਲ ਪਲ ਵਿਚ।  ਛੀਜੈ—ਕਮਜ਼ੋਰ ਹੋ ਰਿਹਾ ਹੈ। ਜਰਾ—ਬੁਢੇਪਾ।  ਜਣਾਵੈ—ਆਪਣਾ ਆਪ ਵਿਖਾ ਰਿਹਾ ਹੈ। ਓਕ—ਬੁੱਕ।  ਪਾਨੀਓ—ਪਾਣੀ ਭੀ।੨।
 ਹਿਰਦੈ—ਹਿਰਦੇ ਵਿਚ। ਕੀ  ਨ—ਕਿਉਂ ਨਹੀਂ? ਸਵੇਰਾ—ਵੇਲੇ ਸਿਰ।੩।
ਅਰਥ: ਹੇ ਮੇਰੇ ਭੁੱਲੇ ਹੋਏ ਮਨ! (ਰੋਜ਼ੀ ਆਦਿਕ ਦੀ ਖ਼ਾਤਰ ਕਿਸੇ ਨਾਲ) ਧੋਖਾ ਫ਼ਰੇਬ ਨਾਹ ਕਰਿਆ  ਕਰ। ਆਖ਼ਰ ਨੂੰ (ਇਹਨਾਂ ਮੰਦ ਕਰਮਾਂ ਦਾ) ਲੇਖਾ  ਤੇਰੀ ਆਪਣੀ ਜਿੰਦ ਤੋਂ ਹੀ ਲਿਆ ਜਾਣਾ ਹੈ।੧।ਰਹਾਉ।
 ਕਈ ਤਰ੍ਹਾਂ ਦੀਆਂ ਠੱਗੀਆਂ ਕਰ ਕੇ ਤੂੰ ਪਰਾਇਆ ਮਾਲ  ਲਿਆਉਂਦਾ ਹੈਂ, ਤੇ ਲਿਆ ਕੇ ਆਪਣੇ ਪੁੱਤਰ ਤੇ ਵਹੁਟੀ ਦੇ ਹਵਾਲੇ ਕਰ  ਦੇਂਦਾ ਹੈਂ।੧।
 (ਵੇਖ, ਇਹਨਾਂ ਠੱਗੀਆਂ ਵਿਚ  ਹੀ) ਸਹਿਜੇ ਸਹਿਜੇ ਤੇਰਾ ਆਪਣਾ ਸਰੀਰ ਕਮਜ਼ੋਰ ਹੁੰਦਾ ਜਾ ਰਿਹਾ  ਹੈ, ਬੁਢੇਪੇ ਦੀਆਂ ਨਿਸ਼ਾਨੀਆਂ ਆ ਰਹੀਆਂ ਹਨ (ਜਦੋਂ ਤੂੰ ਬੁੱਢਾ ਹੋ ਗਿਆ, ਤੇ ਹਿੱਲਣ-ਜੋਗਾ ਨਾਹ ਰਿਹਾ) ਤਦੋਂ (ਇਹਨਾਂ  ਵਿਚੋਂ, ਜਿਨ੍ਹਾਂ ਦੀ ਖ਼ਾਤਰ ਠੱਗੀ ਕਰਦਾ ਹੈਂ) ਕਿਸੇ ਨੇ ਤੇਰੇ ਬੁੱਕ ਵਿਚ ਪਾਣੀ ਵੀ ਨਹੀਂ ਪਾਣਾ।੨।
 (ਤੈਨੂੰ) ਕਬੀਰ ਆਖਦਾ  ਹੈ-(ਹੇ ਜਿੰਦੇ!) ਕਿਸੇ ਨੇ ਭੀ ਤੇਰਾ  (ਸਾਥੀ) ਨਹੀਂ ਬਣਨਾ। (ਇੱਕ ਪ੍ਰਭੂ ਹੀ ਅਸਲ ਸਾਥੀ ਹੈ) ਤੂੰ ਵੇਲੇ ਸਿਰ  (ਹੁਣੇ ਹੁਣੇ) ਉਸ ਪ੍ਰਭੂ ਨੂੰ ਕਿਉਂ ਆਪਣੇ  ਹਿਰਦੇ ਵਿਚ ਨਹੀਂ ਸਿਮਰਦੀ?।੩।੯।
*ਸ਼ਬਦ ਦਾ ਭਾਵ: ਵਿਹਾਰ-ਕਾਰ ਵਿਚ ਠੱਗੀ ਆਦਿਕ ਕਰਨੀ ਭਾਰੀ ਮੂਰਖਤਾ ਹੈ। ਜਿਨ੍ਹਾਂ ਪੁੱਤਰ, ਇਸਤ੍ਰੀ ਆਦਿਕ ਲਈ ਮਨੁੱਖ ਠੱਗੀ-**ਚੋਰੀ ਕਰਦਾ ਹੈ**,  ਅੰਤ ਵੇਲੇ ਸਾਥ ਨਿਭਾਉਣਾ ਤਾਂ ਕਿਤੇ ਰਿਹਾ, **ਬੁਢੇਪਾ  ਆਇਆਂ ਹੀ ਉਹ ਖ਼ੁਸ਼ ਹੋ ਕੇ ਪਾਣੀ ਦਾ ਘੁੱਟ ਭੀ ਨਹੀਂ ਦੇਂਦੇ*।੯।
 ਸੰਤਹੁ ਮਨ ਪਵਨੈ ਸੁਖੁ ਬਨਿਆ ॥ ਕਿਛੁ ਜੋਗੁ ਪਰਾਪਤਿ ਗਨਿਆ ॥  ਰਹਾਉ ॥ ਗੁਰਿ ਦਿਖਲਾਈ ਮੋਰੀ ॥ ਜਿਤੁ ਮਿਰਗ ਪੜਤ ਹੈ ਚੋਰੀ ॥ ਮੂੰਦਿ ਲੀਏ ਦਰਵਾਜੇ ॥ ਬਾਜੀਅਲੇ  ਅਨਹਦ ਬਾਜੇ ॥੧॥ ਕੁੰਭ ਕਮਲੁ ਜਲਿ ਭਰਿਆ ॥ ਜਲੁ ਮੇਟਿਆ ਊਭਾ ਕਰਿਆ ॥ ਕਹੁ ਕਬੀਰ ਜਨ ਜਾਨਿਆ ॥ ਜਉ  ਜਾਨਿਆ ਤਉ ਮਨੁ ਮਾਨਿਆ ॥੨॥੧੦॥ {ਪੰਨਾ 656}
ਪਦਅਰਥ: ਸੰਤਹੁ—ਹੇ ਸੰਤ  ਜਨੋ! ਮਨ ਪਵਨੈ—ਮਨ ਪਵਨ ਨੂੰ, ਪਉਣ ਵਰਗੇ ਚੰਚਲ ਮਨ ਨੂੰ, ਇਸ ਮਨ ਨੂੰ ਜੋ ਪਹਿਲਾਂ ਪਉਣ ਵਰਗਾ  ਚੰਚਲ ਸੀ, ਇਸ ਮਨ ਨੂੰ ਜੋ ਪਹਿਲਾਂ ਕਦੇ ਇੱਕ ਥਾਂ ਟਿਕਦਾ ਹੀ ਨਹੀਂ ਸੀ।  ਜੋਗੁ ਪਰਾਪਤਿ—ਪਰਾਪਤਿ ਜੋਗੁ, ਹਾਸਲ ਕਰਨ ਜੋਗਾ  {ਨੋਟ:ਕਈ ਸੱਜਣਾਂ ਨੇ ਇਸ ਦਾ ਅਰਥ ਕੀਤਾ  ਹੈ—"ਜੋਗ ਦੀ ਪ੍ਰਾਪਤੀ ਹੋ ਗਈ ਹੈ"।  ਪਰ ਲਫ਼ਜ਼ 'ਜੋਗੁ' ਦੇ ਅੰਤ ਵਿਚ (ੁ) ਹੈ,  ਇਸ ਦਾ ਅਰਥ "ਜੋਗ ਦੀ" ਨਹੀਂ  ਹੋ ਸਕਦਾ। ਜਿਵੇਂ 'ਗੁਰ ਪਰਸਾਦੁ  ਕਰੈ', ਇੱਥੇ ਲਫ਼ਜ਼ 'ਗੁਰੁ' ਦਾ ਅਰਥ 'ਗੁਰ ਦਾ' ਨਹੀਂ ਹੋ  ਸਕਦਾ; ਹਾਂ, 'ਗੁਰ ਪ੍ਰਸਾਦਿ' ਵਿਚ ਲਫ਼ਜ਼ 'ਗੁਰ' ਦਾ ਅਰਥ  'ਗੁਰ ਦੀ' ਹੋਵੇਗਾ}।  ਕਿਛੁ—ਕੁਝ ਥੋੜਾ ਬਹੁਤ। ਜੋਗੁ ਪਰਾਪਤਿ ਗਨਿਆ—ਇਹ ਮਨ ਹਾਸਲ ਕਰਨ ਜੋਗਾ ਗਿਣਿਆ ਜਾ ਸਕਦਾ  ਹੈ, ਇਹ ਮਨ ਹੁਣ ਪ੍ਰਭੂ ਦਾ ਮਿਲਾਪ ਹਾਸਲ ਕਰਨ ਜੋਗਾ ਸਮਝਿਆ ਜਾ ਸਕਦਾ ਹੈ  {ਨੋਟ:ਆਪਣੇ ਕਿਸੇ ਬਣਾਏ ਹੋਏ ਖ਼ਿਆਲ ਅਨੁਸਾਰ  ਕਬੀਰ ਜੀ ਦੀ ਬਾਣੀ ਵਿਚ ਵਰਤੇ ਹੋਏ ਲਫ਼ਜ਼ 'ਜੋਗ' ਨੂੰ ਹਰ ਥਾਂ 'ਜੋਗ—ਸਾਧਨ'  ਵਿਚ ਵਰਤਿਆ ਸਮਝ ਲੈਣਾ ਠੀਕ ਨਹੀਂ ਹੈ। ਸ਼ਬਦ ਵਿਚ ਜੋ ਲਫ਼ਜ਼ ਜਿਸ ਸ਼ਕਲ ਵਿਚ  ਵਰਤੇ ਹੋਏ ਹਨ, ਉਹਨਾਂ ਨੂੰ ਨਿਰਪੱਖ ਹੋ ਕੇ ਸਮਝਣ ਦਾ ਜਤਨ ਕਰੀਏ। ਭਗਤ  ਕਬੀਰ ਜੀ ਆਦਿਕ ਨਿਰੇ ਬੰਦਗੀ ਵਾਲੇ ਮਹਾਂਪੁਰਖ ਨਹੀਂ ਸਨ, ਉਹ ਉੱਚੇ ਦਰਜੇ  ਦੇ ਕਵੀ ਭੀ ਸਨ। ਇਹਨਾਂ ਦੀ 'ਰੱਬੀ ਕਵਿਤਾ' ਸਹੀ ਤਰੀਕੇ ਨਾਲ ਸਮਝਣ ਲਈ ਇਹਨਾਂ ਦੇ ਹਰੇਕ ਲਫ਼ਜ਼ ਨੂੰ ਗਹੁ ਨਾਲ ਵੇਖ ਕੇ ਸਮਝਣ ਦੀ ਲੋੜ  ਹੈ}।ਰਹਾਉ।
 ਗੁਰਿ—ਗੁਰੂ ਨੇ।  ਮੋਰੀ—ਕਮਜ਼ੋਰੀ। ਜਿਤੁ—ਜਿਸ ਕਮਜ਼ੋਰੀ ਦੀ  ਰਾਹੀਂ। ਮਿਰਗ—ਕਾਮਾਦਿਕ ਪਸ਼ੂ। ਚੋਰੀ—ਚੁਪ—ਕੀਤੇ, ਅਡੋਲ ਹੀ,  ਪਤਾ ਦੇਣ ਤੋਂ ਬਿਨਾ ਹੀ। ਮੂੰਦਿ ਲੀਏ—ਬੰਦ ਕਰ ਦਿੱਤੇ  ਹਨ। ਦਰਵਾਜੇ—ਸਰੀਰਕ ਇੰਦ੍ਰੇ, ਜਿਨ੍ਹਾਂ ਦੀ ਰਾਹੀਂ ਕਾਮਾਦਿਕ ਵਿਕਾਰ ਸਰੀਰ ਉੱਤੇ ਹੱਲਾ ਕਰਦੇ ਹਨ। ਅਨਹਦ—ਇੱਕ—ਰਸ। ਬਾਜੀਅਲੇ—ਵੱਜਣ ਲੱਗ ਪਏ  ਹਨ। {ਨੋਟ: ਗੁਰੂ ਦੇ ਹਿਦਾਇਤ ਕਰਨ ਤੋਂ  ਪਹਿਲਾਂ, ਇੱਕ ਤਾਂ ਗਿਆਨ—ਇੰਦ੍ਰੇ ਖੁਲ੍ਹੇ  ਰਹਿੰਦੇ ਸਨ ਤੇ ਕਾਮਾਦਿਕ ਇਹਨਾਂ ਦੀ ਰਾਹੀਂ ਅੰਦਰ ਲੰਘ ਆਉਂਦੇ ਸਨ; ਦੂਜੇ  ਅੰਦਰ ਮਨ ਵੀ ਬਾਹਰਲੀਆਂ ਉਕਸਾਹਟਾਂ ਲਈ ਤਿਆਰ ਰਹਿੰਦਾ ਸੀ। ਹੁਣ, ਗੁਰੂ  ਦੀ ਸਹਾਇਤਾ ਨਾਲ ਗਿਆਨ—ਇੰਦ੍ਰੇ ਪਰਾਇਆ ਰੂਪ ਨਿੰਦਿਆ ਆਦਿਕ ਨੂੰ ਸ੍ਵੀਕਾਰ  ਕਰਨ ਵਲੋਂ ਰੋਕ ਲਏ ਗਏ ਹਨ; ਦੂਜੇ, ਪ੍ਰਭੂ ਦੀ  ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਰੂਪ ਵਾਜੇ ਇਤਨੇ ਜ਼ੋਰ ਨਾਲ ਵੱਜ ਰਹੇ ਹਨ ਕਿ ਅੰਦਰ ਬੈਠੇ  ਮਨ ਨੂੰ ਬਾਹਰੋਂ ਕਾਮਾਦਿਕਾਂ ਦਾ ਖੜਾਕ ਸੁਣਾਈ ਹੀ ਨਹੀਂ ਦੇਂਦਾ}।੧।
 ਕੁੰਭ—ਹਿਰਦਾ—ਰੂਪ ਘੜਾ। ਜਲਿ—ਵਿਕਾਰ—ਰੂਪ ਪਾਣੀ  ਨਾਲ। ਮੇਟਿਆ—ਡੋਲ੍ਹ ਦਿੱਤਾ ਹੈ।  ਊਭਾ—ਉੱਚਾ, ਸਿੱਧਾ। ਜਾਨਿਆ—ਜਾਣ ਲਿਆ ਹੈ, ਪ੍ਰਭੂ ਨਾਲ ਜਾਣ-ਪਛਾਣ  ਕਰ ਲਈ ਹੈ। ਮਾਨਿਆ—ਪਤੀਜ ਗਿਆ ਹੈ।੨।
ਅਰਥ: ਹੇ ਸੰਤ ਜਨੋ! (ਮੇਰੇ) ਪਉਣ (ਵਰਗੇ ਚੰਚਲ)  ਮਨ ਨੂੰ (ਹੁਣ) ਸੁਖ ਮਿਲ ਗਿਆ  ਹੈ, (ਹੁਣ ਇਹ ਮਨ ਪ੍ਰਭੂ ਦਾ ਮਿਲਾਪ) ਹਾਸਲ  ਕਰਨ ਜੋਗਾ ਥੋੜਾ ਬਹੁਤ ਸਮਝਿਆ ਜਾ ਸਕਦਾ ਹੈ।ਰਹਾਉ।
 (ਕਿਉਂਕਿ) ਸਤਿਗੁਰੂ ਨੇ  (ਮੈਨੂੰ ਮੇਰੀ ਉਹ) ਕਮਜ਼ੋਰੀ ਵਿਖਾ ਦਿੱਤੀ ਹੈ  ਜਿਸ ਕਰਕੇ (ਕਾਮਾਦਿਕ) ਪਸ਼ੂ ਅਡੋਲ ਹੀ  (ਮੈਨੂੰ) ਆ ਦਬਾਉਂਦੇ ਸਨ; (ਸੋ, ਮੈਂ ਗੁਰੂ ਦੀ ਮਿਹਰ ਨਾਲ ਸਰੀਰ ਦੇ) ਦਰਵਾਜ਼ੇ (ਗਿਆਨ-ਇੰਦ੍ਰੇ:  ਪਰ ਨਿੰਦਾ, ਪਰ ਤਨ, ਪਰ ਧਨ  ਆਦਿਕ ਵਲੋਂ) ਬੰਦ ਕਰ ਲਏ ਹਨ ਤੇ (ਮੇਰੇ ਅੰਦਰ  ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੇ) ਵਾਜੇ  ਇੱਕ-ਰਸ ਵੱਜਣ ਲੱਗ ਪਏ ਹਨ।੧।
 (ਮੇਰਾ) ਹਿਰਦਾ-ਕਮਲ ਰੂਪ ਘੜਾ (ਪਹਿਲਾਂ ਵਿਕਾਰਾਂ ਦੇ) ਪਾਣੀ ਨਾਲ ਭਰਿਆ ਹੋਇਆ ਸੀ, (ਹੁਣ ਗੁਰੂ ਦੀ ਬਰਕਤਿ ਨਾਲ ਮੈਂ  ਉਹ) ਪਾਣੀ ਡੋਲ੍ਹ ਦਿੱਤਾ ਹੈ ਤੇ (ਹਿਰਦੇ  ਨੂੰ) ਉੱਚਾ ਕਰ ਦਿੱਤਾ ਹੈ। ਹੇ ਦਾਸ ਕਬੀਰ! (ਹੁਣ) ਆਖ-ਮੈਂ (ਪ੍ਰਭੂ ਨਾਲ) ਜਾਣ-ਪਛਾਣ ਕਰ ਲਈ  ਹੈ, ਤੇ ਜਦੋਂ ਤੋਂ ਇਹ ਸਾਂਝ ਪਾਈ ਹੈ, ਮੇਰਾ  ਮਨ (ਉਸ ਪ੍ਰਭੂ ਵਿਚ ਹੀ) ਗਿੱਝ ਗਿਆ  ਹੈ।੨।੧੦।
 ਸ਼ਬਦ ਦਾ ਭਾਵ: ਜਦੋਂ ਗੁਰੂ ਮਨੁੱਖ  ਨੂੰ ਸਮਝਾ ਦੇਂਦਾ ਹੈ ਕਿ ਵਿਕਾਰ ਕਿਵੇਂ ਹੱਲਾ ਆ ਕਰਦੇ ਹਨ, ਤੇ ਜਦੋਂ  ਸਿਮਰਨ ਦੀ ਸਹਾਇਤਾ ਨਾਲ ਮਨੁੱਖ ਉਹਨਾਂ ਹੱਲਿਆਂ ਤੋਂ ਬਚਾਉ ਕਰ ਲੈਂਦਾ ਹੈ, ਤਾਂ ਮਨ ਚੰਚਲਤਾ ਵਲੋਂ ਹਟ ਕੇ ਆਤਮਕ ਸੁਖ ਵਿਚ ਟਿਕ ਜਾਂਦਾ ਹੈ।੧੦।
 ਰਾਗੁ ਸੋਰਠਿ ॥ ਭੂਖੇ ਭਗਤਿ ਨ ਕੀਜੈ ॥ ਯਹ ਮਾਲਾ ਅਪਨੀ ਲੀਜੈ ॥  ਹਉ ਮਾਂਗਉ ਸੰਤਨ ਰੇਨਾ ॥ ਮੈ ਨਾਹੀ ਕਿਸੀ ਕਾ ਦੇਨਾ ॥੧॥ ਮਾਧੋ ਕੈਸੀ ਬਨੈ ਤੁਮ ਸੰਗੇ ॥ ਆਪਿ ਨ  ਦੇਹੁ ਤ ਲੇਵਉ ਮੰਗੇ ॥ ਰਹਾਉ ॥ ਦੁਇ ਸੇਰ ਮਾਂਗਉ ਚੂਨਾ ॥ ਪਾਉ ਘੀਉ ਸੰਗਿ ਲੂਨਾ ॥ ਅਧ ਸੇਰੁ ਮਾਂਗਉ  ਦਾਲੇ ॥ ਮੋ ਕਉ ਦੋਨਉ ਵਖਤ ਜਿਵਾਲੇ ॥੨॥ ਖਾਟ ਮਾਂਗਉ ਚਉਪਾਈ ॥ ਸਿਰਹਾਨਾ ਅਵਰ ਤੁਲਾਈ ॥ ਊਪਰ ਕਉ  ਮਾਂਗਉ ਖੀਂਧਾ ॥ ਤੇਰੀ ਭਗਤਿ ਕਰੈ ਜਨੁ ਥੀਧਾ ॥੩॥ ਮੈ ਨਾਹੀ ਕੀਤਾ ਲਬੋ ॥ ਇਕੁ ਨਾਉ ਤੇਰਾ ਮੈ ਫਬੋ  ॥ ਕਹਿ ਕਬੀਰ ਮਨੁ ਮਾਨਿਆ ॥ ਮਨੁ ਮਾਨਿਆ ਤਉ ਹਰਿ ਜਾਨਿਆ ॥੪॥੧੧॥ {ਪੰਨਾ  656}
ਪਦਅਰਥ: ਭੂਖ—ਰੋਜ਼ੀ ਮਾਇਆ  ਆਦਿਕ ਦੀ ਤਾਂਘ। ਭੂਖਾ—ਰੋਜ਼ੀ ਮਾਇਆ ਆਦਿਕ ਦੀ ਤ੍ਰਿਸ਼ਨਾ ਦੇ ਅਧੀਨ।  ਭੂਖੇ—ਰੋਜ਼ੀ ਮਾਇਆ ਆਦਿਕ ਦੀ ਤ੍ਰਿਸ਼ਨਾ ਦੇ ਅਧੀਨ ਰਿਹਾਂ। ਨ  ਕੀਜੈ—ਨਹੀਂ ਕੀਤੀ ਜਾ ਸਕਦੀ। ਯਹ—ਇਹ।  ਲੀਜੈ—ਕਿਰਪਾ ਕਰ ਕੇ ਲੈ ਲਉ। ਯਹ.........ਲੀਜੈ—ਹੇ  ਪ੍ਰਭੂ! ਇਹ ਆਪਣੀ ਮਾਲਾ ਮੈਥੋਂ ਲੈ ਲਉ।
 ਨੋਟ: ਕੀ ਭਗਤ ਕਬੀਰ ਜੀ ਮਾਲਾ ਨਾਲ  ਭਗਤੀ ਕਰਿਆ ਕਰਦੇ ਸਨ? ਬਿਲਾਵਲ ਰਾਗ ਦੇ ਇਕ ਸ਼ਬਦ ਵਿਚ ਭੀ ਕਬੀਰ ਜੀ ਦੀ  ਮਾਲਾ ਦਾ ਜ਼ਿਕਰ ਆਉਂਦਾ ਹੈ ਜਦੋਂ ਉਹਨਾਂ ਦੀ ਮਾਂ ਗਿਲਾ ਕਰਦੀ ਹੈ ਕਿ-
 "ਹਮਾਰੈ ਕੁਲ ਕਉਨੈ ਰਾਮੁ ਕਹਿਓ ॥ ਜਬ ਕੀ ਮਾਲਾ ਲਈ ਨਿਪੂਤੇ ਤਬ  ਤੇ ਸੁਖੁ ਨ ਭਇਓ ॥ਰਹਾਉ॥"
 ਪਰ ਮਾਲਾ ਬਾਰੇ ਕਬੀਰ ਜੀ ਦੇ ਆਪਣੇ ਖ਼ਿਆਲ ਤਾਂ ਇਉਂ  ਹਨ: 
 (੧) "ਕਬੀਰ ਮੇਰੀ ਸਿਮਰਨੀ ਰਸਨਾ ਊਪਰਿ  ਰਾਮ ॥" {ਸਲੋਕ
 (੨) "ਮਾਥੇ ਤਿਲਕੁ ਹਥ ਮਾਲਾ ਬਾਨਾ ॥  ਲੋਗਨ ਰਾਮ ਖਿਲਉਨਾ ਜਾਨਾ ॥" {ਭੈਰਉ
 ਇਹਨਾਂ ਪ੍ਰਮਾਣਾਂ ਤੋਂ ਇਉਂ ਜ਼ਾਹਰ ਹੁੰਦਾ ਹੈ ਕਿ ਕਬੀਰ ਜੀ  ਮਾਲਾ ਨੂੰ ਦਿਖਲਾਵਾ ਸਮਝਦੇ ਸਨ। ਜੀਭ ਉੱਤੇ ਹਰ ਵੇਲੇ ਰਾਮ ਦਾ ਨਾਮ ਟਿਕਿਆ ਰਹਿਣਾ-ਇਹ ਉਹਨਾਂ ਦੀ ਮਾਲਾ ਸੀ।
 ਪਰ, ਉੱਪਰਲੇ ਸ਼ਬਦ ਵਿਚ ਉਹ ਆਪ ਪ੍ਰਭੂ  ਨੂੰ ਆਖਦੇ ਹਨ ਕਿ ਆਪਣੀ ਮਾਲਾ ਲੈ ਲਉ, ਤੇ ਬਿਲਾਵਲ ਰਾਗ ਵਾਲੇ ਸ਼ਬਦ ਵਿਚ  ਉਹਨਾਂ ਦੀ ਮਾਂ ਸ਼ਿਕਾਇਤ ਕਰਦੀ ਹੈ ਕਿ "ਜਬ ਕੀ ਮਾਲਾ ਲਈ  ਨਿਪੂਤੇ"।
 ਸੁਆਦਲੀ ਗੱਲ ਇਹ ਹੈ ਕਿ ਦੋਹੀਂ ਥਾਈਂ ਗਿਲਾ ਕਰਨ ਦੇ ਸੰਬੰਧ ਵਿਚ  ਹੀ 'ਮਾਲਾ' ਦਾ ਜ਼ਿਕਰ ਆਇਆ ਹੈ। ਕਦੇ  ਪ੍ਰਭੂ-ਪਿਆਰ ਵਿਚ ਆ ਕੇ ਭਗਤ ਜੀ ਨੇ ਕਿਤੇ 'ਮਾਲਾ' ਦੀ ਗੱਲ ਨਹੀਂ ਕੀਤੀ। ਇਉਂ ਜਾਪਦਾ ਹੈ ਕਿ ਇਹਨੀਂ ਦੋਹੀਂ  ਥਾਈਂ ਲਫ਼ਜ਼ 'ਮਾਲਾ' ਦੀ ਰਾਹੀਂ ਕਿਸੇ ਐਸੇ  ਕੰਮ ਦਾ ਜ਼ਿਕਰ ਕੀਤਾ ਜਾ ਰਿਹਾ ਹੈ, ਜੋ ਲਫ਼ਜ਼ 'ਮਾਲਾ' ਵਰਤਣ ਵਾਲੇ ਨੂੰ ਪਸੰਦ ਨਹੀਂ ਹੈ। ਜਗਤ ਵਿਚ ਕਈ ਲਫ਼ਜ਼  ਤਾਂ ਪਿਆਰ ਦਾ 'ਚਿਹਨ' ਬਣ ਜਾਂਦੇ ਹਨ ਤੇ ਕਈ  ਲਫ਼ਜ਼ ਨਫ਼ਰਤ ਦਾ। ਕ੍ਰਿਸ਼ਨ ਜੀ ਦੇ ਉਪਾਸ਼ਕ ਵਾਸਤੇ ਲਫ਼ਜ਼ 'ਬਾਂਸਰੀ  ਵਾਲਾ' ਤੇ 'ਕੰਬਲੀ ਵਾਲਾ' ਤਾਂ ਦਿਲ ਨੂੰ ਪਿਆਰ ਦੀ ਖਿੱਚ ਪਾਉਂਦੇ ਹਨ; ਪਰ,  'ਬ੍ਰਾਹਮਣ' ਸਭ ਤੋਂ ਉੱਚੀ ਜਾਤ ਦਾ ਹੁੰਦਿਆਂ  ਭੀ, ਜੇ ਪਿੰਡਾਂ ਵਿਚ ਕਿਸੇ ਬੰਦੇ ਦੇ ਮੱਥੇ ਸਵੇਰੇ ਉਠਦਿਆਂ ਲੱਗ ਜਾਏ  ਤਾਂ ਭਰਮੀ ਲੋਕਾਂ ਵਿਚ ਇਹ ਭੈੜਾ ਲੱਛਣ ਗਿਣਿਆ ਜਾਂਦਾ ਹੈ।
 {ਮੇਰਾ ਇਕ ਗ਼ਰੀਬ-ਹਿੰਦੂ ਘਰ ਵਿਚ ਜਨਮ  ਹੋਇਆ ਸੀ। ਨਾਵੀਂ ਜਮਾਤ ਵਿਚ ਅੱਪੜਨ ਤੋਂ ਚਾਰ-ਪੰਜ ਮਹੀਨੇ ਪਹਿਲਾਂ ਮੈਂ  ਸਿੱਖ ਬਣਿਆ ਸਾਂ। ਸਾਡੇ ਸਕੂਲ ਦਾ ਹੈੱਡ ਮਾਸਟਰ ਇਕ ਵਹਿਮੀ ਜਿਹਾ ਸੱਜਣ ਸੀ; ਉਸ ਨੂੰ ਮੇਰੀ ਇਹ ਤਬਦੀਲੀ ਚੰਗੀ ਨਾਹ ਲੱਗੀ। ਪਰ, ਸਾਰੀ ਜਮਾਤ  ਵਿਚ ਚੂੰਕਿ ਮੈਂ ਇਕੱਲਾ ਹੀ ਵਜ਼ਫ਼ਿਾ ਲੈਣ ਵਾਲਾ ਮੁੰਡਾ ਸਾਂ, ਇਸ ਗੱਲ  ਦਾ ਉਹਨਾਂ ਨੂੰ ਲਿਹਾਜ਼ ਸੀ। ਅਸੀ ਸਿੱਖ ਮੁੰਡੇ ਰਲ ਕੇ ਹਫ਼ਤੇ ਵਿਚ ਇੱਕ ਵਾਰੀ ਸ਼ਹਿਰ ਦੇ  ਗੁਰਦੁਆਰੇ ਵਿਚ ਜਾ ਕੇ ਸ਼ਬਦ ਪੜ੍ਹਿਆ ਕਰਦੇ ਸਾਂ, ਇਹ ਗੱਲ ਹੈੱਡਮਾਸਟਰ  ਨੂੰ ਭਾਉਂਦੀ ਨਹੀਂ ਸੀ। ਇੱਕ ਵਾਰੀ ਰੋਕਿਓ ਨੇ, ਪਰ ਉਸ ਦਾ ਅਸਰ ਉਹਨਾਂ  ਦੀ ਮਰਜ਼ੀ ਦੇ ਉਲਟ ਹੋਇਆ। ਸੋ, ਰੋਕਣੋਂ ਤਾਂ ਹਟ ਗਏ, ਪਰ ਜੇ ਕਿਸੇ ਦਿਨ ਮੈਂ ਜਮਾਤ ਵਿਚ ਬਾਕੀ ਮੁੰਡਿਆਂ ਤੋਂ ਪਿੱਛੇ ਜਾ ਬੈਠਾਂ ਤਾਂ ਉਹ ਝੱਟ  ਮੈਨੂੰ ਅੱਗੇ ਸੱਦ ਕੇ ਬਿਠਾ ਦੇਂਦੇ ਤੇ ਕਹਿੰਦੇ-ਬੱਸ! ਤੈਨੂੰ ਹੋਰ ਕੀਹ ਕੰਮ ਹੈ? ਤੂੰ ਧਰਮਸਾਲੇ ਜਾ ਕੋ ਢੋਲਕੀ ਵਜਾ  ਕੇ ਮਾਲਾ ਫੇਰ। ਮੈਨੂੰ ਢੋਲਕੀ ਵਜਾਉਣੀ ਨਹੀਂ ਸੀ ਆਉਂਦੀ, ਨਾਹ ਮੈਨੂੰ  ਵਜਾਉਂਦਿਆਂ ਉਹਨਾਂ ਕਦੇ ਵੇਖਿਆ ਸੀ, ਨਾਹ ਹੀ ਮੇਰੇ ਪਾਸ ਕੋਈ ਮਾਲਾ ਸੀ।  ਇਹ ਲਫ਼ਜ਼ ਮਾਲਾ ਤੇ ਢੋਲਕੀ ਉਹਨਾਂ ਦੇ ਦਿਲ ਦੀ ਨਫ਼ਰਤ ਦਾ ਬਾਹਰਲਾ ਵਿਕਾਸ ਸੀ।
 ਇਹ ਹੱਡ-ਬੀਤੀ ਇੱਥੇ ਇਹ ਦੱਸਣ ਲਈ  ਲਿਖੀ ਗਈ ਹੈ ਕਿ ਜਦੋਂ ਕਿਸੇ ਦਾ ਵੇਖਣ-ਨੂੰ-ਦਿੱਸਦਾ ਧਾਰਮਿਕ ਕੰਮ ਪਸੰਦ ਨਾਹ ਆਵੇ, ਤਾਂ ਮੁਹਾਵਰੇ ਦੇ ਤੌਰ  ਤੇ ਲਫ਼ਜ਼ 'ਮਾਲਾ' ਆਦਿਕ ਵਰਤਿਆ ਜਾਂਦਾ  ਹੈ}।
 ਸੋ, "ਯਹ ਮਾਲਾ ਅਪਨੀ ਲੀਜੈ"  ਦਾ ਅਰਥ ਹੈ ਕਿ ਮੈਨੂੰ ਇਹ ਉਪਰੋਂ-ਦਿੱਸਦਾ ਧਾਰਮਿਕ ਕੰਮ  ਪਸੰਦ ਨਹੀਂ ਹੈ। "ਭੂਖੇ.........ਲੀਜੈ"-ਜੇ ਮਨੁੱਖ ਦੀ ਰੋਟੀ ਵਲੋਂ ਹੀ ਤ੍ਰਿਸ਼ਨਾ ਨਹੀਂ ਮੁੱਕੀ  ਤਾਂ ਉਹ ਪ੍ਰਭੂ ਦੀ ਭਗਤੀ ਨਹੀਂ ਕਰ ਸਕਦਾ, ਇਹ ਭਗਤੀ ਵਿਖਾਵੇ ਦੀ ਹੀ ਰਹਿ  ਜਾਂਦੀ ਹੈ, ਤੇ ਇਹ ਮੈਨੂੰ ਪਸੰਦ ਨਹੀਂ। ਹਉ-ਮੈਂ। ਰੇਨਾ-ਚਰਨ-ਧੂੜ। ਕਿਸੀ ਕਾ ਦੇਨਾ-ਕਿਸੇ ਦੀ ਮੁਥਾਜੀ, ਕਿਸੇ ਦੇ ਦਬਾਉ ਹੇਠ ਹੋਣਾ।੧।
 ਕੈਸੀ ਬਨੈ-ਕਿਵੇਂ ਨਿਭ ਸਕਦੀ  ਹੈ? ਤੁਮ ਸੰਗੇ-ਤੈਥੋਂ ਸੰਗਿਆਂ,  ਤੈਥੋਂ ਸ਼ਰਮ ਕੀਤਿਆਂ। ਲੇਵਉ ਮੰਗੇ-ਮੈਂ ਮੰਗ ਕੇ ਲੈ  ਲਵਾਂਗਾ।ਰਹਾਉ।
 ਚੂਨਾ-ਆਟਾ। ਜਿਵਾਲੇ-ਜੀਊਂਦਿਆਂ ਰੱਖੇ।੨।
 ਖਾਟ-ਮੰਜੀ। ਚਉਪਾਈ-ਚਾਰ ਪਾਵਿਆਂ ਵਾਲੀ, ਸਾਬਤ।  ਖੀਂਧਾ-ਰਜ਼ਾਈ। ਥੀਧਾ-ਥਿੰਧਾ, ਪ੍ਰੇਮ ਵਿਚ ਰਸ ਕੇ।੩।
 ਲਬੋ-ਲਾਲਚ। ਮੈ ਫਬੋ-ਮੈਨੂੰ ਪਸੰਦ ਹੈ। ਜਾਨਿਆ-ਸਾਂਝ ਪਾ ਲਈ ਹੈ।੪।
ਅਰਥ: ਹੇ ਪ੍ਰਭੂ! ਤੈਥੋਂ  ਸ਼ਰਮ ਕੀਤਿਆਂ ਨਹੀਂ ਨਿਭ ਸਕਣੀ; ਸੋ, ਜੇ ਤੂੰ  ਆਪ ਨਾਹ ਦੇਵੇਂਗਾ, ਤਾਂ ਮੈਂ ਹੀ ਮੰਗ ਕੇ ਲੈ  ਲਵਾਂਗਾ।ਰਹਾਉ।
 ਜੇ ਮਨੁੱਖ ਦੀ ਰੋਟੀ ਵਲੋਂ ਹੀ ਤ੍ਰਿਸ਼ਨਾ ਨਹੀਂ  ਮੁੱਕੀ, ਤਾਂ ਉਹ ਪ੍ਰਭੂ ਦੀ ਭਗਤੀ ਨਹੀਂ ਕਰ ਸਕਦਾ, ਫਿਰ ਉਹ ਭਗਤੀ ਵਿਖਾਵੇ ਦੀ ਹੀ ਰਹਿ ਜਾਂਦੀ ਹੈ। (ਪ੍ਰਭੂ! ਇੱਕ ਤਾਂ ਮੈਨੂੰ ਰੋਟੀ ਵਲੋਂ ਬੇ-ਫ਼ਿਕਰ ਕਰ, ਦੂਜੇ) ਮੈਂ ਸੰਤਾਂ ਦੀ  ਚਰਨ-ਧੂੜ ਮੰਗਦਾ ਹਾਂ, ਤਾਕਿ ਮੈਂ ਕਿਸੇ ਦਾ  ਮੁਥਾਜ ਨਾਹ ਹੋਵਾਂ।੧।
 ਮੈਨੂੰ ਦੋ ਸੇਰ ਆਟੇ ਦੀ ਲੋੜ ਹੈ, ਇਕ ਪਾਉ ਘਿਉ ਤੇ ਕੁਝ ਲੂਣ ਚਾਹੀਦਾ ਹੈ, ਮੈਂ ਤੈਥੋਂ ਅੱਧ ਸੇਰ  ਦਾਲ ਮੰਗਦਾ ਹਾਂ-ਇਹ ਚੀਜ਼ਾ ਮੇਰੇ ਦੋਹਾਂ ਵੇਲਿਆਂ ਦੀ ਗੁਜ਼ਰਾਨ ਲਈ  ਕਾਫ਼ੀ ਹਨ।੨।
 ਸਾਬਤ ਮੰਜੀ ਮੰਗਦਾ ਹਾਂ, ਸਿਰਾਣਾ  ਤੇ ਤੁਲਾਈ ਭੀ। ਉਪਰ ਲੈਣ ਲਈ ਰਜ਼ਾਈ ਦੀ ਲੋੜ ਹੈ-ਬੱਸ! ਫਿਰ ਤੇਰਾ ਭਗਤ (ਸਰੀਰਕ ਲੋੜਾਂ ਵਲੋਂ ਬੇ-ਫ਼ਿਕਰ ਹੋ ਕੇ) ਤੇਰੇ ਪ੍ਰੇਮ ਵਿਚ ਭਿੱਜ ਕੇ ਤੇਰੀ ਭਗਤੀ  ਕਰੇਗਾ।੩।
 ਕਬੀਰ ਆਖਦਾ ਹੈ-ਹੇ  ਪ੍ਰਭੂ! ਮੈਂ (ਮੰਗਣ ਵਿਚ) ਕੋਈ ਲਾਲਚ ਨਹੀਂ ਕੀਤਾ, ਕਿਉਂਕਿ (ਉਹ  ਚੀਜ਼ਾਂ ਤਾਂ ਸਰੀਰਕ ਨਿਰਬਾਹ-ਮਾਤ੍ਰ ਹਨ) ਅਸਲ  ਵਿਚ ਤਾਂ ਮੈਨੂੰ ਤੇਰਾ ਨਾਮ ਹੀ ਪਿਆਰਾ ਹੈ। ਮੇਰਾ ਮਨ (ਤੇਰੇ ਨਾਮ  ਵਿਚ) ਪਰਚਿਆ ਹੋਇਆ ਹੈ, ਤੇ ਜਦੋਂ ਦਾ ਪਰਚਿਆ  ਹੈ ਤਦੋਂ ਤੋਂ ਤੇਰੇ ਨਾਲ ਮੇਰੀ (ਡੂੰਘੀ) ਜਾਣ-ਪਛਾਣ ਹੋ ਗਈ ਹੈ।੪।੧੧।


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## Tejwant Singh

Giani ji,

Guru Fateh.

Thanks for explaining it so well. I totally agree with you. No one could have done a better job.

Regards

Tejwant Singh


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## Ambarsaria

Tejwant Singh ji I am little confused on what to do regarding the following,



> One more thing that has to be pointed out is that the literal  translation by Sant Singh Khalsa is one of the worst if not the worst in  my opinion. He has distorted the Gurbani in his literal translation for  some reason. It is a shame that the honchos at Amritsar have  recommended his translation as they had recommended many other things in  the past which were anti Gurmat and some had introductions by the  Jathedars. Many had to be taken back by them in their oops moments.


I agree with what you say, but spn wants us to quote shabads generally with srigranth.org.  

So we have two choices.

1.  Dr. Sant Singh Khalsa
2.  Bhai Manmohan Singh

Which one is now recommended as previously I was advised to use Dr. Sant Singh Khalsa.  Strictly for posting and I don't take anyone as gospel but at best an aid in studying and understanding with questioning approach.

Sat Sri Akal.


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## Tejwant Singh

Ambarsaria said:


> Tejwant Singh ji I am little confused on what to do regarding the following,
> 
> 
> I agree with what you say, but spn wants us to quote shabads generally with srigranth.org.
> 
> So we have two choices.
> 
> 1.  Dr. Sant Singh Khalsa
> 2.  Bhai Manmohan Singh
> 
> Which one is now recommended as previously I was advised to use Dr. Sant Singh Khalsa.  Strictly for posting and I don't take anyone as gospel but at best an aid in studying and understanding with questioning approach.
> 
> Sat Sri Akal.



Ambarsaria ji,

Guru Fateh.

My personal approach has been at times to quote the literal translation from the above authors and then offer my understanding about it. Sometimes, I do not use the literal translation and mention that the interpretation is mine.

The basic problem is that many of the Sikh English translators have followed non-Sikh, Sikh Scholars like Macauliff and Mcleod who had a biblical slant to their translations of the SGGS because of their Christian upbringing, which has nothing to do with Sikhi.

In fact, I wrote a little piece here on SPN many years ago, in which I requested all not to use the word "Lord" for Ik Ong Kaar because the title can be bought in the UK for a few pounds.

What we need is a collective effort to bring forth the prose of this Gurbani which is easily understandable by all which has the true essence of our Gurus' message.

Regards

Tejwant Singh


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## Ambarsaria

All it seems much has been covered before some of us joined spn.  Great article and pretty concise,


http://www.sikhphilosophy.net/2329-post1.html

Excerpted from the above,

________________________________________________________________
1.14 *The Use of Word ‘Rahao’ in Guru Granth Sahib*
1. The word ‘Rahao’ is related to the Raag of the composition. The ‘Rahao’ refers to the ‘Sthaee’ in a Raag.
2. It also underlines the basic idea in a hymn.
3. Where there are two ‘Rahaos’ in a hymn, the first poses a question and the second gives an answer.
4. Where there are three ‘Rahaos’ in a hymn, the first would be an inspiration, the second would refer to constraints and the third would be an advice. (see pages 154-55).
5. Where there are six ‘Rahaos’ in a hymn, it refers to the individual ‘Sthaee’, in the Raag. (see pages 81-82).
6. In Ramkali Di Var Mehla 3 the word ‘Rahao’ has been used so that the line should be sung again and again.
7. The Bani which has not been written in Raags has no ‘Rahao’ in it. 
___________________________________________________________________

Sat Sri Akal


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## Harry Haller

I have learnt much from this thread from everyone, see how we all come together to produce the answers, the beauty of sangat in action


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## Scarlet Pimpernel

Ambarsaria's link said:
			
		

> *The Bani which has not been written in Raags has no ‘Rahao’ in it*.


 
Veer ji Tejwant Singh I did not paste in full because that is just an example showing that we can read them in absence of the context and structure of a Shabad.The Quoted line does confirm that the pause is part of the structure of a Raag .It may be that you see that part as a central,or like Gyani ji has said it has an emphasis for the raagi,but for the reader let us view it from inside the Tuk and then on every occasion they will all appear central to us.

Findingmyway Ji *When I say we shall lock horns ,what I mean is that we should bring our heads together.*


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## Gyani Jarnail Singh

SP ji.."locking horns" is far from "bringing heads together"....at least in my English classes I was taught.....LOL...SGGS uses ..Gurmukh baithehe saffan vichaayeah....Gurmukhs sit together on mats spread on the floor...which is perfect !!!

Locking Horns derives from Male Horned animal behaviour..and these hardly use that as a form of "friendly discussion"...ha ha Just have a look at a Male Goat, Male reindeer  Bara Singah, Bulls. Rams...etc "locking horns"...and you would agree its not friendly at all....Friendhsip or discussion is hardly on their minds..its a FIGHT for DOMINATION and DEATH....


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## Scarlet Pimpernel

Gyani Ji I agree peacesignThis technology is wonderful ,before I used to knock heads with my neighbours, now I can do it with people all over the world*.WaheGuru works in mysterious ways*


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## Harry Haller

Excellent Spji, 

Except if you were inputting positives instead of negatives that would be Waheguru working in mysterious ways, as it stands its the five thieves working in mysterious ways........:grinningsingh:


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## Admin

Scarlet Pimpernel said:


> Gyani Ji I agree peacesignThis technology is wonderful ,before I used to knock heads with my neighbours, now I can do it with people all over the world*.WaheGuru works in mysterious ways*


Scarlet Pimpernel ji, 

There is a famous English proverb... *Pen is mightier than a Sword*... we need to choose our words spoken or written very carefully... because words once written or spoken cannot be taken back... although in a public forum like SPN, we can re-edit our writings immediately after being confronted... :grinningsingh: 

A deep wound caused by a sword can heal over a period of time but the hurt/guilt caused by words carelessly spoken or written can last for a lifetime... even though these words may have been written thousands of miles adrift... *Waheguru indeed works in amazingly mysterious ways...*

:blueturban:
Gurfateh!


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## prakash.s.bagga

We have no capacity to question as why so...in Gurbani.We should share the essence of Gurbani.After all the whole Gurbani is graceful for everyone.So we  can try to extract maxi spritual understanding as per views of GuRu.There are suffcient hints given by Guru for such understanding.We can care for that.
In this respect I would expect that Giyani Jarnail Singh ji can play a pivotol rloe.

Prakash.S.Bagga


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## Scarlet Pimpernel

> Except if you were inputting positives instead of negatives


Harry Veer ji My input was not negative ,the response was negative,that I do not mind ,my father always says my talent is finding flaws,I have become excellent in it,just as Bruce Lee said 'I do not fear the man who knows ten thousand kicks, but I fear the man who has practised the same kick, ten thousand times.'If there is another champion of contradiction, let him stand up ,we shall lock horns so tight that it will seem we are hugging .
mundahug


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## Tejwant Singh

Scarlet Pimpernel said:


> Veer ji Tejwant Singh I did not paste in full because that is just an example showing that we can read them in absence of the context and structure of a Shabad.The Quoted line does confirm that the pause is part of the structure of a Raag .It may be that you see that part as a central,or like Gyani ji has said it has an emphasis for the raagi,but for the reader let us view it from inside the Tuk and then on every occasion they will all appear central to us.
> 
> Findingmyway Ji *When I say we shall lock horns ,what I mean is that we should bring our heads together.*



Sp ji,

Guru Fateh.

But that was not the point of our interaction. Our interaction was and still is what significance Rahao plays in understanding Gurbani and I would just like to stick to that. 

Thanks & regards

Tejwant Singh


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## Tejwant Singh

Ambarsaria said:


> All it seems much has been covered before some of us joined spn.  Great article and pretty concise,
> 
> 
> http://www.sikhphilosophy.net/2329-post1.html
> 
> Excerpted from the above,
> 
> ________________________________________________________________
> 1.14 *The Use of Word ‘Rahao’ in Guru Granth Sahib*
> 1. The word ‘Rahao’ is related to the Raag of the composition. The ‘Rahao’ refers to the ‘Sthaee’ in a Raag.
> 2. It also underlines the basic idea in a hymn.
> 3. Where there are two ‘Rahaos’ in a hymn, the first poses a question and the second gives an answer.
> 4. Where there are three ‘Rahaos’ in a hymn, the first would be an inspiration, the second would refer to constraints and the third would be an advice. (see pages 154-55).
> 5. Where there are six ‘Rahaos’ in a hymn, it refers to the individual ‘Sthaee’, in the Raag. (see pages 81-82).
> 6. In Ramkali Di Var Mehla 3 the word ‘Rahao’ has been used so that the line should be sung again and again.
> 7. The Bani which has not been written in Raags has no ‘Rahao’ in it.
> ___________________________________________________________________
> 
> Sat Sri Akal



Ambarsaria ji,

Guru Fateh.

Thanks for finding the thread. I totally agree with it. In any musical  composition, when a verse is repeatedly sung, it means the singer/author  wants to emphasise on that particular line/verse, so the message in that  line/verse is not lost. That is the reason it is easier to remember  the sung Shabads or songs where some lines/verses are repeated often. Hence,  the importance of the usage of Rahao in Gurbani.

Regards

Tejwant Singh


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## prakash.s.bagga

TEJWANT SINGH Ji,
I would like to bring to your kind notice one of my observations that in Baanee of RAAgu MAANJH M 4 and MAANJH M 5 pp 94 to 109 SGGS. there is no tuk of Rahao for nearly fifty continuous Sabads. Pl share your views on this point of my observation.

Prakash.S.Bagga


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## Tejwant Singh

prakash.s.bagga said:


> TEJWANT SINGH Ji,
> I would like to bring to your kind notice one of my observations that in Baanee of RAAgu MAANJH M 4 and MAANJH M 5 pp 94 to 109 Sri Guru Granth Sahib Ji. there is no tuk of Rahao for nearly fifty continuous Sabads. Pl share your views on this point of my observation.
> 
> Prakash.S.Bagga



Parkash Singh ji,

Guru Fateh.

Yes, there is no Rahao in these 50 continuous Shabads. This has nothing to do with the present discussion which is on the significance of Rahao.

Having said that, there is no better expert than you are to share your insights about the absence of Rahao from the Shabads you mention above.

I am still waiting from you the explanations and meanings of different ways the word Gur, Guru, Guru with sihari etc etc are written in SGGS.

To be honest, I am a bit bewildered to see your reluctance of not sharing your wisdom as a Sikh with all of us who are hungry to learn from you. 

It is a shame to notice that you keep on pointing the differences in Gurbani but despite our repeated requests to you, you keep mum. Why?

So, I would request you to come out of your self imposed cocoon and share  your wisdom with us for the points you have raised because you have given us the impression that you know the answers but refuse to offer them for the reasons only known to you.

We, as Sikhs can not become snakes and protect this wonderful treasure but it is our duty to share with others. That is why Guru Nanak said " Vand kei Chaknah".

I hope you would adhere to Guru Nanak's request.

Hope to learn from you.

Regards

Tejwant Singh


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## Scarlet Pimpernel

Tejwant Singh Ji said:
			
		

> So, I would request you to come out of your self imposed cocoon


 
*Veer Ji I don't think Bagga Ji is hiding what he knows,he perhaps understands ,but that is something you can't share,especially with someone who has decided to study Religion when a simple man knows **Religion is understanding and the study of your Self.*

*Just look how courteously Bagga Ji posted and then see how harsh was the response he recieved from the 'scholar'.*


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## Ambarsaria

prakash.s.bagga said:


> TEJWANT SINGH Ji,
> I would like to bring to your kind notice one of my observations that in Baanee of RAAgu MAANJH M 4 and MAANJH M 5 pp 94 to 109 Sri Guru Granth Sahib Ji. there is no tuk of Rahao for nearly fifty continuous Sabads. Pl share your views on this point of my observation.
> 
> Prakash.S.Bagga


Prakash.s.bagga ji thanks for your post.  You obviously have studued Gurbani intimately and I bow before you for that.

I note the following for all's consideration:

Guru Granth Sahib shabads are as follows (not my but info extracted from someone else):


2 verses - (dupadas), 608
3 verses - (tripade), 73
*4 verses - (chaupadas), 1,255*
5 verses - (panchpadas), 80
6 verses - (chhepedas), 11 verses
8 verses - (Ashtpadian), 311
16 verses - (sohilas), 62

In the Gurbani referred to we have the following,


"ਮਾਝਮਹਲਾ੫ਚਉਪਦੇਘਰx॥"
So even though it is written in*ਮਾਝ **(maajh) raag it is of the style *(chaupadas).  The four stanzas for me naturally are composed of to create a shabad hence there is a defined structure for understanding.  Where the "ਰਾਗੁਮਾਝ*ਚਉਪਦੇ*ਘਰੁ੧ਮਹਲਾ੪" gurbani ends and at the start of  "ਮਾਝਮਹਲਾ੫ਚਉਪਦੇਘਰੁ੧॥" three ਰਹਾਉ (rahao) are used. ending at, "ਹਉਘੋਲੀਜੀਉਘੋਿਲਘੁਮਾਈਜਨਨਾਨਕਦਾਸਤੁਮਾਰੇਜੀਉ॥ਰਹਾਉ॥੧॥੮॥" Then no “Rahao” used to॥੪॥੪੩॥੫੦॥.  




> So this illustrates that Rahao is a multi-facetted construct used in Gurbani to convey the message the way Gurbani writer's (our Guru ji's and others) chose was to allow for specific and easy understanding and rendition.  So sometimes rahao may appear for understanding/highlight, a break, a rendition style guide dependent upon the specific raag.




In a way it actually forces us to not look for easy ways of study but always aware and without presumption way of study.  Hence certain rules that have been created as short cuts (say "rahao" pungtee (line)) while may work many a times are also liable to fail.

Let me quote something that I recollect someone saying,



> "ਤੁਸੀਂ ਰਹਾਉ ਵਾਲੀ ਲਾਈਨ ਪੜ੍ਹ ਲਅੋ ਤੁਹਾਨੂੰ ਸ਼ਬਦੁ ਪੜ੍ਹ੍ਹਨ ਦੀ ਲੋੜ੍ ਹੀ ਨਹੀਂ"
> (You read the rahao line you don't need to read the shabad.)


By the way this is nobody at spn but one of our acquaintances.

Sat Sri Akal.


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## Tejwant Singh

Scarlet Pimpernel said:


> *Veer Ji I don't think Bagga Ji is hiding what he knows,he perhaps understands ,but that is something you can't share,especially with someone who has decided to study Religion when a simple man knows **Religion is understanding and the study of your Self.*
> 
> *Just look how courteously Bagga Ji posted and then see how harsh was the response he recieved from the 'scholar'.*



SP ji,

Guru Fateh.

If I were you, I would just focus on the subject being discussed, in this case 
the grammar and the significance of Rahao along with other things.

I would leave the personal judgements with the people I know personally. Let me repeat again as I mentioned before to you that no one here is a scholar. We are all here to learn and Bagga Sahib, whom I have known for years unlike you knows I have the greatest regards for him.

And what is with the *BOLD?*

Tejwant Singh


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## Scarlet Pimpernel

> I were you


Veer ji I'm not judging, but it seems we should all try to be Gentlemen and Scholars , I should concede that you are correct and further that what little understanding I possess was flawed.
My apoligies, I should not have added that last line in my previous post as you have a better understanding of forum correctness than I do, had I had your ear I would have have messaged you in private ,I did not mean to be disrespectful ,I shall give up my boldness as you command .


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## Scarlet Pimpernel

Aman Singh said:
			
		

> There is a famous English proverb... *Pen is mightier than a Sword*... we need to choose our words spoken or written very carefully... because words once written or spoken cannot be taken back.


Veera you seem to have misunderstood this saying, this teaches us about the power of the pen ,when used correctly as when someone write's well like Shakespeare.
This saying is *not* referring 'to choose our words spoken or written very carefully', it refers to how mighty the pen can be,you are referring to how sharp the pen can be. 
Proverb, 
*Pen is mightier than a Sword* 
More influence and power can be usurped by writing than by fighting.
As for me changing my words for fear of confrontation ,as far as I'm aware this forum does not involve real confrontation ,if you were to confront me in person ,you will see I don't change my words out of fear, when I self edit it ,it is because I feel I have been to harsh.


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## Admin

Thanks for enlightening me!


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## prakash.s.bagga

TEJWANT SINGH Ji,
Wahi GuRoo ji ka khalsa
Wahi GuRoo ji ki fateh

I think we have shared views in the subject of Gurbani grammer right in the very begining.You would recapitulate that nothing was kept as secret in the sharing of views and in fact at one point you did share the views as "interesting".But I dont know we had discontinuity in the subject.
Sir ji,there is nothing to keep secret in context of Gurbani.When our GuRu sahib gave us 
THE TREASURE SGGS with the instructions to search for PRABH from within Sabads.
My observation is that we have not tried to search for that and probably for this reason there are  lot of differences in our thinking of Gurbani.
I simply present my observations for sharing and never intend to go beyond what is there in Gurbani.I try to live cent percent with SGGS.
Prakash.S.Bagga


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## Scarlet Pimpernel

Aman Singh said:
			
		

> Thanks for enlightening me!


 
Veera Don't mention it and I understood what you meant, this quote might have been more apt considering the circumstances. 

'I have often repented speaking, but never of holding my tongue '

Xenocrates


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## Gyani Jarnail Singh

What my 3rd grade class commented...in parts......
1. *PEN* is mightier than the sword....BUT some "writers" would rather use the Pen to STAB the others eyes with the nib....than to write...??? true ?? sometimes very right...lol..
Today it would be said..the KEYBOARD is mightier....but face to face it might just be that the keyboard may be used to smash someones face...lol...again entirely possible scenario as I have also personally witnessed where keyboards and monitors flew in a rage !!.

2. The RAHAO is like the Traffic Lights at a junction...STOP/PAUSE..and ponder...think...and then proceed.
BUT there may be HUNDREDS of MILES of Roads...and even JUNCTIONS...WITHOUT lights.....so do we ask....WHY ?? No Traffic Lights ?? why the need to ask ?? Do we "need" to stop/pause at such junctions ?? Is the absence of the "lights" a sign that one cna drive along BLINDLY ??? Or is it expected that in those places an ordinary and reasonable driver will proceed normally cautious..etc..BUT at JUNCTIONS considered CRITICAL..Traffic Lights are installed..where its MANDATORY to STOP..even if one thinks no need to stop as the roads are "empty" !!! IN a MIDNIGHT situation of empty roads..some drivers DO REALLY IGNORE and beat the RED LIGHT !!!,,,while others more Law abiding ones wait PATIENTLY...

SAME situation can be applied to GURBANI...we have to use...AAklleean SAHIB SEVEAH.... common sense and GURPARSAAD works much better than why this and why that...

Apologies for side tracking..BUT I get so much "commonsense" coming out of kiddie brains that I thought to share...pause..and ponder....before we proceed in this valuable learning experience...


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## Ambarsaria

Gyani Jarnail Singh ji I believe your students are blessed to have a teacher like you.

We are going slightly off-topic but from an adult perspective we need to keep a perspective the mantle of Sikhism.







When one reviews the above, Bhai Mani Singh ji, then pens, words, nibs and all become much smaller and meaningless.  

Sikhs are not bunch of wussies chanting "you hurt my feelings".  Hurting as some words may appear, I will search for "Gurmat" even in a "Manmukh's" post.  Truth and wisdom do not always come pretty wrapped.

Sat Sri Akal.


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## Ambarsaria

prakash.s.bagga said:


> TEJWANT SINGH Ji,
> I would like to bring to your kind notice one of my observations that in Baanee of RAAgu MAANJH M 4 and MAANJH M 5 pp 94 to 109 Sri Guru Granth Sahib Ji. there is no tuk of Rahao for nearly fifty continuous Sabads. Pl share your views on this point of my observation.
> 
> Prakash.S.Bagga


Prakash.s.Bagga ji I wonder if you can comment on the information in the following post,

http://www.sikhphilosophy.net/gurma...taphor-gurbani-how-use-when-2.html#post155540

There is point no.7 which I restate below,



> 7. The Bani which has not been written in Raags has no ‘Rahao’ in it.


I believe your comment in the message somehow seem to imply as though this is violated in pp 94-109 in Sri Guru Granth Sahib Ji.  I believe that to be not the case as no. 7 simply says about non-raag bani sections or parts (say Japji Sahib) and does not say that raag based Gurbani sections have to have a Rahao and in what place(s).  So nothing is of consequence versus what your post quoted above might imply.

Humbly submitted.

Sat Sri Akal.


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## Scarlet Pimpernel

> Hurting as some words may appear, I will search for "Gurmat" even in a "Manmukh's" post.


 
Veer ji a wise person once told me that when the need arises we might have to make a donkey our father,
When most of our pens are no mightier than pen knives it seems we are all masters of mediocrity.


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## prakash.s.bagga

AMBARSARIA Ji,
I feel there are many observations for which we may not be able to get the answer as why it is so.?Now since GuRu Sahib ji has presented the way it is we have no right  to ask why.? It has to be accepted as it is.
You can also observe that there as ASTAPADEES SABADS wherein there are less or more than standard eight Padas.Surprisingly there is a  SABAD with ASTAPADEE Headings but it has twiety four Padas.
I think we should concentrate more and more on understanding Gurbani in a Gurmati way.I would fail to understand how knowledge of structure can be useful in understanding the essence message of Gurbani.
The basic character of the structure  of Gurbaniee is well defined  by GURu Sahib ji just in one line we should look at that only.
Prakash.S.Bagga


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## Ambarsaria

Prakash.s.Bagga ji thanks for your response.  Some comments,


> I feel there are many observations for which we may not be able to get the answer as why it is so.?Now since GuRu Sahib ji has presented the way it is we have no right  to ask why.? It has to be accepted as it is.


_I 110% agree with you, my veer ji.  This is more to share so that we all learn together with reasonably good approach or mindset.  Even though I am sure no two Sikhs will have the same approach as all minds are beautifully different.
_


> I think we should concentrate more and more on understanding Gurbani in a Gurmati way.I would fail to understand how knowledge of structure can be useful in understanding the essence message of Gurbani.


_Veer prakash.s.bagga ji again I agree 110% as I don't believe given the possibility of the following (not verified for total correctness) that we can have hard rules.  We need to know words like "rahao" but should not become slaves to some coincidental rules if we see a pattern.  We could get some expediency but the danger is we might lose the opportunity to fully understand._


> Examples of the languages used and the contributors:
> 
> Punjabi - the Sikh Gurus, Sheikh Farid and others
> Sanskrit - Guru Nanak, Guru Arjan and others
> Sindhi - Guru Arjan
> Western Punjabi/Lehndi - Guru Arjan
> Influence of Arabic and Persian - Namdev
> Gujrati and Marathi - Namdev, Trilochan
> Eastern Hindi - Bards
> Western Hindi - Kabir
> Eastern Apabhramsa - Jaidev


Your comment about ASTAPADEES SABADS, I again thank you for it.  We have a choice to either dissect structure, count number of sabads in an astapadee or spend the same time to understand Sri Guru Granth Sahib Ji.

Thanks again for your comments and inputs.

Sat Sri Akal.


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## prakash.s.bagga

AMBARSARIA ji,
I thank you for such a nice note as above.

Prakash.s.Bagga


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## Harry Haller

Although we are different, and think differently, I cannot help but beam when there is common ground between us all

Although I am sure it wont last long, there is much harmony on this page peacesignkaur


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## prakash.s.bagga

Harry Hallar ji,

I greatly appreciate your attitude which is so practical.I liked this

Prakash.S.Bagga


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## Inderjeet Kaur

I admit that I have not read every word of this thread, but I want to share my thoughts anyway. 

The Rahao line is like the topic sentence in a paragraph.  That is the starting point for understanding anything about any shabad.

Shri Guru Granth Sahib ji is written as poetry.  It is vital never to forget that.  The language and meaning and purpose of poetry are different from that of prose.  Poetry taken literally is poetry lost.  Good poetry speaks through simile and metaphor, and, of course, Gurbani is the best poetry.  To take it too literally is to miss both the point and the beauty of the writing.  Also, it should not be forgotten that the shabad are lyrics meant to be sung, each in a particular way.  That is part of its meaning, as well as the actual words. 

SGGS ji is the description  of a journey, with notes to help others to follow along.  As Sikhs, we have chosen this particular path on which to make this journey.  Please note that Guru ji is not a rulebook.  The rules are in the SRM or whatever Maryada you choose to accept.

I think it is important to approach Gurbani with a fresh outlook.  The attitude of "I already know" is fatal for gaining further understanding and is, thus, fatal to growth.  When I approach a shabad, I try to clear my mind and read it as if I'd never heard it before because, even if I have heard it a hundred times, I have changed since the last time I heard it.  Gurbani doesn't change, but I do, so the meaning of Gurbani will change for me.

My last point follows from that.  We are all at different places on this journey, so we will all have different understandings of what we are reading/hearing/singing.  It is important to show respect for those who are not where I am.  I may seem to be much farther along than someone else and their interpretation may seem simplistic and shallow to me.  I suggest I need to be very careful in judging where anyone is on this journey, though.  What seems shallow and simplistic to me may be an elegant understanding that is far beyond where I am at the moment.  I think the goal is to understand what the author, whether Guru or Bhagat is trying to convey.    Unfortunately, to know that for certain, I would have to be on a spiritual level with them.  I am not.  I very much doubt that anyone in SPN is either!

Let us approach these various interpretations with love and respect.  Our human Gurus and the Bhagats ask no less of us. Let us read and listen and think and consider, and let us avoid critcising where another is on their journey.  With mutual respect we can help each other and we can all move in the direction of our final destination.

Thank you for reading this.

Inderjeet Kaur


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## Tejwant Singh

Inderjeet Kaur said:


> I admit that I have not read every word of this thread, but I want to share my thoughts anyway.
> 
> The Rahao line is like the topic sentence in a paragraph.  That is the starting point for understanding anything about any shabad.
> 
> Shri Guru Granth Sahib ji is written as poetry.  It is vital never to forget that.  The language and meaning and purpose of poetry are different from that of prose.  Poetry taken literally is poetry lost.  Good poetry speaks through simile and metaphor, and, of course, Gurbani is the best poetry.  To take it too literally is to miss both the point and the beauty of the writing.  Also, it should not be forgotten that the shabad are lyrics meant to be sung, each in a particular way.  That is part of its meaning, as well as the actual words.
> 
> Sri Guru Granth Sahib Ji is the description  of a journey, with notes to help others to follow along.  As Sikhs, we have chosen this particular path on which to make this journey.  Please note that Guru ji is not a rulebook.  The rules are in the SRM or whatever Maryada you choose to accept.
> 
> I think it is important to approach Gurbani with a fresh outlook.  The attitude of "I already know" is fatal for gaining further understanding and is, thus, fatal to growth.  When I approach a shabad, I try to clear my mind and read it as if I'd never heard it before because, even if I have heard it a hundred times, I have changed since the last time I heard it.  Gurbani doesn't change, but I do, so the meaning of Gurbani will change for me.
> 
> My last point follows from that.  We are all at different places on this journey, so we will all have different understandings of what we are reading/hearing/singing.  It is important to show respect for those who are not where I am.  I may seem to be much farther along than someone else and their interpretation may seem simplistic and shallow to me.  I suggest I need to be very careful in judging where anyone is on this journey, though.  What seems shallow and simplistic to me may be an elegant understanding that is far beyond where I am at the moment.  I think the goal is to understand what the author, whether Guru or Bhagat is trying to convey.    Unfortunately, to know that for certain, I would have to be on a spiritual level with them.  I am not.  I very much doubt that anyone in SPN is either!
> 
> Let us approach these various interpretations with love and respect.  Our human Gurus and the Bhagats ask no less of us. Let us read and listen and think and consider, and let us avoid critcising where another is on their journey.  With mutual respect we can help each other and we can all move in the direction of our final destination.
> 
> Thank you for reading this.
> 
> Inderjeet Kaur



Inderjeer Kaur ji,

Guru fateh.

Very well said and thanks for that. It is the Sikh's duty to learn, unlearn and relearn daily. Gurbani is the manual of life which has to be consulted daily and at times many times a day so that the Sikh in us can live the life of a hire wire peace warrior who is basking in Miri-Piri. This is reason we read Gurbani daily so that we can find new gems in this ore that is a universal never ending treasure.

Our Gurus were very visionaries and we must accept the Gurbani the way it is written and try to learn from it with an open mind of acceptance. After all we are the true people of The Book.

Rules like Rahao wherever applicable are to be understood so that we can relish and savour the last drop of nectar of every Shabad. One does not and should not become enslaved to the rules provided one understands them but must follow of them otherwise there would not be any need for the rules.

If our Gurus wanted to give us the grammar rule book on which the SGGS is based and given us the interpretation of the whole SGGS, they would have.

They did not do this on purpose to show us that the journey is of the individual and each of us carry our own spiritual torch. They just lit our Gurmat torches so that we are able to find the way even during our darkest times and shortcomings which are not rare.

In my personal opinion, Mool Mantar is the Blue Print of Sikhi, Jap- its foundation and the rest of the SGGS is the detailed map which the individual can use to build any kind of mansions or palaces based on his/her personal quest.

I thank you again for your wonderful insights.

Regards

Tejwant Singh


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## Gurmit Singh

Waheguru jee ka Khalsa  Waheguru jee kee Fateh

In respect of "Ramdas Sarovar Nahtey"...please read both the Shabds under
Nos. 60 and 65 at pages 624 and 625 of the Guru Granth Sahib. As I try to
understand, Guru Arjan Sahib teaches us that the true devotees of the Almighty
God recite, comprehend and practice the Divine Teachings, which enable them
to get rid of the worldly evils and the vicious thoughts.

Whereas most of the Teekakaars and Translators of Gurbaani go on repeating
word-by-word as if the Sikhs/Followers should take bath in the Sarovar at
Amritsar started by Guru Ramdas Sahib but completed by Guru Arjan Sahib?

When we read the entire Shabd and understand the gist, it does not mean that
the person becomes pure and pious by merely taking bath in a Amritsar Tank.

However, the Sikh Scholars have failed to share Gurbaani in its true spirit, though some efforts are being made when we view some programmes on Websites: www.timetvindia.com/Live; www.gurbani.co/Katha_bs.php (Gurduara Bangla Sahib, New Delhi local time 7-30 to 8-30 AM) and www.gurmatgian.com;
www.ggsacademy.com; www.thelivingtreasure.com 

Gurmit Singh (Australia)


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## Ambarsaria

Gurmit Singh ji thanks for your post.

Please share more often if you can as we all learn.  There is quite a healthy and ever growing learned Cyber Sangat taking shape here.

Sat Sri Akal.


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## C Kirpal

findingmyway said:


> Someone recently asked me how do you know that your interpretation is correct when there are so many different ways of thinking? I thought I would demonstrate my way of thinking using a shabad that most people know but that I commonly see misinterpreted - RamDas Sarovar Nate. However, Sikhi is a constant process of learning so I would appreciate feedback to develop my way thought processes in line with Gurmat.
> 
> The shabad is from Ang 624.
> ਸੋਰਠਿ ਮਹਲਾ ੫ ॥[/FONT]
> ਗੁਰਿ ਪੂਰੈ ਕੀਤੀ ਪੂਰੀ ॥[/FONT]
> ਪ੍ਰਭੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰੀ ॥[/FONT]
> ਖੇਮ ਕੁਸਲ ਭਇਆ ਇਸਨਾਨਾ ॥[/FONT]
> ਪਾਰਬ੍ਰਹਮ ਵਿਟਹੁ ਕੁਰਬਾਨਾ ॥[/FONT]੧॥[/FONT]
> ਗੁਰ ਕੇ ਚਰਨ ਕਵਲ ਰਿਦ ਧਾਰੇ ॥[/FONT]
> ਬਿਘਨੁ ਨ ਲਾਗੈ ਤਿਲ ਕਾ ਕੋਈ ਕਾਰਜ ਸਗਲ ਸਵਾਰੇ ॥[/FONT]੧॥[/FONT] ਰਹਾਉ ॥[/FONT]
> ਮਿਲਿ ਸਾਧੂ ਦੁਰਮਤਿ ਖੋਏ ॥[/FONT]
> ਪਤਿਤ ਪੁਨੀਤ ਸਭ ਹੋਏ ॥[/FONT]
> ਰਾਮਦਾਸਿ ਸਰੋਵਰ ਨਾਤੇ ॥[/FONT]
> ਸਭ ਲਾਥੇ ਪਾਪ ਕਮਾਤੇ ॥[/FONT]੨॥[/FONT]
> ਗੁਨ ਗੋਬਿੰਦ ਨਿਤ ਗਾਈਐ ॥[/FONT]
> ਸਾਧਸੰਗਿ ਮਿਲਿ ਧਿਆਈਐ ॥[/FONT]
> ਮਨ ਬਾਂਛਤ ਫਲ ਪਾਏ ॥[/FONT]
> ਗੁਰੁ ਪੂਰਾ ਰਿਦੈ ਧਿਆਏ ॥[/FONT]੩॥[/FONT]
> ਗੁਰ ਗੋਪਾਲ ਆਨੰਦਾ ॥[/FONT]
> ਜਪਿ ਜਪਿ ਜੀਵੈ ਪਰਮਾਨੰਦਾ ॥[/FONT]
> ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥[/FONT]
> ਪ੍ਰਭ ਅਪਨਾ ਬਿਰਦੁ ਰਖਾਇਆ ॥[/FONT]੪॥[/FONT]੧੦॥[/FONT]੬੦॥[/FONT]
> 
> Literal meaning (taken from searchgurbani.com):
> The Perfect Guru has made me perfect.
> God is totally pervading and permeating everywhere.
> With joy and pleasure, I take my purifying bath.
> I am a sacrifice to the Supreme Lord God. ||1||
> I enshrine the lotus feet of the Guru within my heart.
> Not even the tiniest obstacle blocks my way; all my affairs are resolved. ||1||Pause||
> Meeting with the Holy Saints, my evil-mindedness was eradicated.
> All the sinners are purified.
> Bathing in the sacred pool of Guru Ram Das,
> all the sins one has committed are washed away. ||2||
> So sing forever the Glorious Praises of the Lord of the Universe;
> joining the Saadh Sangat, the Company of the Holy, meditate on Him.
> The fruits of your mind's desires are obtained
> by meditating on the Perfect Guru within your heart. ||3||
> The Guru, the Lord of the World, is blissful;
> chanting, meditating on the Lord of supreme bliss, He lives.
> Servant Guru Nanak meditates on the Naam, the Name of the Lord.
> God has confirmed His innate nature. ||4||10||60||
> 
> Looking at the literal meaning we can see several things that don’t make sense:
> 1) What does the 1st line mean? What is the definition of perfect? How does this line further our understanding?
> 2) The most important message is the rahao line in every shabad. The rahao line here is telling us to enshrine Akal Purakh into our hearts then we will not be afflicted by any problems. The literal translation refers to lotus feet but this contradicts the line above which states God is everywhere and later the shabad says God is innate in his creation-so how can he have lotus feet?
> 3) How can a purifying bath wash away sins? Eradicating bad points is an internal process and cannot be achieved by cleansing superficially (outside). The Guru Granth Sahib Ji has spoken against rituals in several places including ritual bathing. Here are 3 examples from the 1st half of Jap Ji alone:
> 
> ਸੋਚੈਸੋਚਿਨਹੋਵਈਜੇਸੋਚੀਲਖਵਾਰ ॥ (page 1 pauri 1)[/FONT]
> Even if I have 100000 ritual baths to keep my body clean, my mind will not be clean.
> 
> ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥ (page 2 pauri 6)[/FONT]
> What is the point of pilgrimages and ritual baths when they do not please Akal Purakh.
> 
> ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ [/FONT]ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥ [/FONT]ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ [/FONT]ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥ [/FONT]ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ [/FONT]ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥ (page 4 pauri 20)[/FONT]
> When the hands and feet and body are dirty then water can wash them clean. If clothes are dirty, they can be cleaned with soap. But when the mind is full of sin and bad thoughts, only love of Akal Purakh can clean the mind.
> 
> [/FONT]  Gurbani is poetry so if we now use metaphor to interpret the same shabad, the meaning changes:
> 
> In the 1st pauri Guru Ji is telling us that Waheguru (the perfect/complete) Guru has given me great success in this life-I see God everywhere. Inside my soul is at peace (this is the bath). I am a sacrifice/I am indebted to Waheguru who has joined me with himself.
> 
> In the rahao line (the most important line that forms the basis of the shabad), the komal charan or lotus feet are analogy for the beauty of Waheguru’s nature. So the meaning here is that whoever instils Akal Purakh’s beauty/good qualities in himself, will not suffer from any problems in his/her life. Waheguru looks after him/her. This does not mean problems in a wordly sense but refers to our spiritual strength so that like Guru Arjan Dev Ji and the shaheeds we can deal with whatever happens without worry and say “Tera bhanna meetha lage”.
> 
> In the 2nd pauri saint refers to Waheguru himself as no person is considered a saint. Guru Ji tells us that when we join with Waheguru (by breaking down our internal barriers) your rudeness goes far away. Even an immoral person becomes a good person when meeting with Waheguru. This shabad was written by Guru Arjan Dev Ji so Darbar sahib was already built. It was a place for people to congregate and further their learning about Sikhi hence a place of sadh sangat. The ramdaas sarovar natey refers to spending your life amongst sadh sangat and doing ishnan in the naam (as in pauri one-this is the bath of the soul, immersing it in following Waheguru) in order to eradicate the wrongs you have committed earlier in your life and turn over a new leaf.
> 
> In the 3rd pauri Guru Ji is telling us remain with the Guru’s sadh sangat and always remember Waheguru, to always sing His praises. Whoever, instils Waheguru (the perfect Guru) in his/her whole being obtains the fruit of their wishes.
> 
> In the 4th pauri, Guru Ji is telling us that Akal Purakh has a very loving nature. He is greater than all beings, He is the creator of this world and is the embodiment of spiritual peace. Whoever walks on his path, is able to live a spiritual life of peace.
> 
> *Summary[/FONT]*
> * This shabad is actually about sangat and finding Waheguru rather than doing ishnaan in Amritsar.[/FONT]
> * It is important to interpret Gurbani as poetry as literal meanings will often give rise to conflicting ideas.[/FONT]
> * To understand the correct interpretation, look at the message in the context of all the teachings of the Guru Granth Sahib Ji as 2 shabads will NEVER contradict.[/FONT]
> 
> Jasleen Kaur


Thanks for simple description.Please keep posting the explanation of One Pauri of Guru Granth Sahib ji every day.


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