Man Har Rang Rāṯā Gāvaigo / ਮਨੁ ਹਰਿ ਰੰਗਿ ਰਾਤਾ ਗਾਵੈਗੋ

[Tejwant Singh]

TEJWANT SINGh Ji,

You can see that if the word ONKAAR was to be Proper NOUN then the word wouldhave been with a Matra of AUKAD as ONKAARu.
There is very limited use of the word ONKAAR and that too as PLURAL .
Try to understand SANSKRIT Grammar for transitives as NOUN,PRONOUN,VERB or ADVERB.This is not so in normal grammar you seem to be familiar.
With regards
PRAKASh.S BAGGA

P.S I just recollect that the meaning of the word ONKAAR is forDHUN(i) that is for SOUND. Does Gurbani connects us to SOUND or LIGHT.?

Prakash Singh ji,

Guru Fateh.

OK. I will agree with you for the sake of this argument that ONKAAR is NOT a proper noun but a common noun which means there are more than one ONKAAR in the Sri Guru Granth Sahib Ji according to you. Please share the Gurbani Shabads with multiple ONKAARS, and btw, I know Sanskrit grammar which I discussed here sometimes ago in which I also mentioned that the verb conjugation of Sanskrit and Latin are one and the same. Many words in Latin are very similar to Sanskrit. The reason I am sharing this is because I have also studied Latin and was talking to a Latin scholar about it. This indicates that Sanskrit is older than Latin which he agreed with. No one knows how they are related to each other but there is a platonic relationship as far as grammar of both is concerned.

I will wait for the Shabads from the Sri Guru Granth Sahib Ji, our only Guru, where there are several ONKAARS as a common noun according to you.

Please explain what you claim. Just claiming in not enough. You have to explain in a grammatical manner. Your justifications of Matra of AUKAD do not apply here but common sense does which grammar helps in creating because according to your claim there are many ONKAARS which is simply false.

Regards

Tejwant Singh

 

[Ambarsaria]

Amabarsaria ji,

Guru Fateh.

Excactly what I said. It is cause and affect which happens instantly, especially in the Rahao part of the original Shabad. The Effect is always related to the cause. Nothing is in the distant future. The effect is immediate, however depending on the thing, the result may manifest outwardly later.

Thanks for sharing this interesting thing and it shows that ]ਭਵਿਸ਼੍ਯਤ (ਆਉਣ ਵਾਲੇ ਸਮੇਂ) does not mean anything way out in the future. In Gurbani Past,Present and Future are attached to each other like pearls in a necklace, one after the other especially in the Shabad that you interpreted in a beautiful manner.

Regards

Tejwant Singh

Veer Tejwant Singh ji thanks for your response.

Veer ji that is exactly the sense I got when I was reading it and translating it. I came across the ਗੋ part as I was doing more translation in Sukhmani Sahib and cross checking some words.

To some extent this Grammar thing is little bit of a distraction. To claim a Gurbani with as wide a participation in terms of time frames from Baba Farid ji, Bhagat Kabir ji to Guru Tegh Bahadar ji's times is a little bit of stretch and dis-service. Sanskrit was not a course people needed to take before their writings could be in SGGS. I find it a bit non-sensical at times to be blunt.

Words of various languages yes but SGGS is Punjabi.

I am sorry I did not mean to start this dialog in this fashion.

I hope my original translation at the start of this thread is OK. I just want to hear that and then this thread goes into hibernation unless a younger person wants some help, which I always try to give.

Sat Sri Akal.

 

[Tejwant Singh]

Veer Tejwant Singh ji thanks for your response.

Veer ji that is exactly the sense I got when I was reading it and translating it. I came across the ਗੋ part as I was doing more translation in Sukhmani Sahib and cross checking some words.

To some extent this Grammar thing is little bit of a distraction. To claim a Gurbani with as wide a participation in terms of time frames from Baba Farid ji, Bhagat Kabir ji to Guru Tegh Bahadar ji's times is a little bit of stretch and dis-service. Sanskrit was not a course people needed to take before their writings could be in Sri Guru Granth Sahib Ji. I find it a bit non-sensical at times to be blunt.

Words of various languages yes but Sri Guru Granth Sahib Ji is Punjabi.

I am sorry I did not mean to start this dialog in this fashion.

I hope my original translation at the start of this thread is OK. I just want to hear that and then this thread goes into hibernation unless a younger person wants some help, which I always try to give.

Sat Sri Akal.

Ambarsaria ji,

Guru Fateh.

Well said.

Your translations are wonderful. They give the right message to all the readers. Grammar is for us because we enjoy Gurbani from all different aspects. Many people are satisfied and get Anand by just reading the literal translation because it is poetic. They do not think much about the prose.That is why your translations of other Shabads and Sukhmani are great help to many. It gives all of us the chance to ponder deeper about what our Gurus are trying to say.

I have no idea why Prakash Singh ji has only Sanskrit in mind for the whole SGGS. Sanskrit seems to be his only reference which is just being parochial minded and it makes him contradict himself again and again. According to him ONKAAR is a common noun which means there are multiple ONKAARS in the SGGS, not just ONE.

I hope he becomes open minded so we can all learn from each other.

Regards

Tejwant Singh