Waheguru Simran, Nitnem, Gurbani Study: Which You Do Most And Why?

[prakash.s.bagga]

Prakash Singh Bagga ji the underlined makes no sense. Since people have not employed a phonetics expert to transliterate Sri Guru Granth Sahib Ji does not imply it cannot be understood. No one is saying one cannot do proper transliteration or translation of Sri Guru Granth Sahib Ji. Being poetry Sri Guru Granth Sahib Ji cannot even be translated perfectly in Punjabi prose. So always the attempt is to make minimum errors and not be perfect.

"THERE IS NO PERFECT TRANSLATION INTO PROSE OF ANY POETRY".​

This is a well understood and accepted idiom in Literature.

Sat Sri Akal.

How the word WAHi GURoo has been correctly by Kulbeer Singh thind ji. ? I think the way other words can be written accordingly to match Gurmukhi script.I dont think it should be impossible.
I am not talking of translation of POETRY into PROSE.I am talking of tranlitration of Poetry of Gurmukhi script to English script.
Prakash.S.Bagga

 

[prakash.s.bagga]

Prakash singh ji,

Guru fateh.

Thanks for the non-response response. Let me explain the last time. My only point was between the words that start with V & W and how they are pronounced by the people of Indian origin.

As mentioned before Ik or Ek is not the point. Now you are changing your tune again. First you also rejected ONG. But anyway the number ੧ in Punjabi/Gurmukhi is pronounced as IK not EK. EK is a Hindi word derived from Sanskrit which is also used in Sri Guru Granth Sahib Ji as a word, not as a number.

Secondly, there is no such thing as Transitive Noun in the English language nor in any other language derived from Sanskrit as you incorrectly claimed. This is something that does not exist.

However, there are Transitive and Intransitive verbs. You seem confused between the Noun and the Verb.

If you want me to explain the difference between the 2 verbs, please do not hesitate to ask and I shall do that.

Thanks & regards

Tejwant Singh

I feel very sorry when I find you forming your own decision without any understanding what is writeen or said.In this style I dont think We can share any views.Better we enjoy the grace of Gurbani by of of Listening and Singing .
With regards
Prakash.S.Bagga.

 

[prakash.s.bagga]

Hahahha! lol
Tejwant Singh ji,
That shabad is from Sri Guru Granth Sahib Ji. My point is Bhai Gurdas ji's vaar (which I posted in a reply to Ambarsaria ji) is reiterating that shabad on page 1402 (which was in a reply to you) and other shabads with a similar theme.

Note the use of Waheguru as a Mantra in that shabad from Sri Guru Granth Sahib Ji: ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥ Then note the follow up tuks. http://www.sikhphilosophy.net/gener...an-nitnem-gurbani-study-you-3.html#post157544
Now look at Bhai Gurdas ji's poetic interpretation of the word Waheguru mantra. http://www.sikhphilosophy.net/gener...an-nitnem-gurbani-study-you-2.html#post157538

It is clearly a reiteration.

If Bhai Gurdas ji's Vaars are reiterating Gurbani then there would not be a need to add them in Sri Guru Granth Sahib Ji, nor would it be insulting to anyone. If considering his work is insulting or undermining anything it is your own beliefs. You seem to have personal issues with this for some reason.

Plus Guru Arjan Dev ji would never have had a scholarly scribe whose views differed from his own. It would be common sense to choose somebody who held the same beliefs as you.

Anyways, I have posted the shabad as it is gives "Waheguru" some meaning. This seems to be the only place where it is used, other than Bhai Gurdas ji's Vaars.

Gurfateh

BHAGAT SINGH Ji,
I think Bhai Gurdas is grossly misundrsood by many.I observe Bhai Gurdas ji was a grat scholar of his time with great and impeccable knowledge of different languages along with their grammer.Moreover he enjoyed the confidence of our 5th GuRu Arjan Dev ji for undertaking the assignment of writing Gurbani as in POTHEE SAhib of that time.
I personally feel there is great knowledge given by Bhai Gurdas ji for correct understanding of Gurbani.His work can be taken as Dictionary of Gurbani understanding and I feel its conents are far better that any other reference of today.
I dont see why we are taking such a long discussion on understanding of the word WAHi GuRoo.For understanding WAHiGuRoo we will have to understand the word GuRoo along with GuR.Any one can get answer having known the words GuRoo and GuR.This is clarified by Bhai Gurdas ji
very well.
So we should not ignore the writings of Bhai Gurdas ji certainly it is not Gurbani but it is his style of writing .We should rather make use of the knowledge if any can be of use for correct understanding of Gurbani.
Outright rejection is our own weakness I feel so.
Prakash.S.Bagga

 

[Tejwant Singh]

Originally Posted by Tejwant Singh
Prakash singh ji,

Guru fateh.

Thanks for the non-response response. Let me explain the last time. My only point was between the words that start with V & W and how they are pronounced by the people of Indian origin.

As mentioned before Ik or Ek is not the point. Now you are changing your tune again. First you also rejected ONG. But anyway the number ੧ in Punjabi/Gurmukhi is pronounced as IK not EK. EK is a Hindi word derived from Sanskrit which is also used in Sri Guru Granth Sahib Ji as a word, not as a number.

Secondly, there is no such thing as Transitive Noun in the English language nor in any other language derived from Sanskrit as you incorrectly claimed. This is something that does not exist.

However, there are Transitive and Intransitive verbs. You seem confused between the Noun and the Verb.

If you want me to explain the difference between the 2 verbs, please do not hesitate to ask and I shall do that.

Thanks & regards

Tejwant Singh
I feel very sorry when I find you forming your own decision without any understanding what is writeen or said.In this style I dont think We can share any views.Better we enjoy the grace of Gurbani by of of Listening and Singing .

Prakash Singh ji,

Guru Fateh.

Likewise, because you have been proven wrong and not ready to admit it. I am still waiting for you to give me one Transitive NOUN as you claimed. Only by giving specific examples you can prove what you claim to be true.

It is sheer arrogance on your part to claim that I have no understanding and you are the only one who claims to have a lot of it although even when proven wrong several times. The only problem is that you do not like to be challenged and then start acting in this negative arrogant manner.

Now it is time to be honest as Sikhs. Show me the specifics with the examples from SGGS where I am wrong. If you do it in an honest manner, I will be the first one to apologise.

So, I will wait for your response to the specifics for a change. In the mean time, let's enjoy the Gurbani by Listening, Singing, Understanding, Accepting and putting into practice in our lives so that we can live the life of Miri-Piri and make a difference whom we get in contact with.

Eagerly waiting for your wisdom.

Thanks & regards

Tejwant Singh

PS: Just out of curiosity, do you utter - not write- Vaheguru or Waheguru?

 

[prakash.s.bagga]

Prakash Singh ji,

Guru Fateh.

Likewise, because you have been proven wrong and not ready to admit it. I am still waiting for you to give me one Transitive NOUN as you claimed. Only by giving specific examples you can prove what you claim to be true.

It is sheer arrogance on your part to claim that I have no understanding and you are the only one who claims to have a lot of it although even when proven wrong several times. The only problem is that you do not like to be challenged and then start acting in this negative arrogant manner.

Now it is time to be honest as Sikhs. Show me the specifics with the examples from Sri Guru Granth Sahib Ji where I am wrong. If you do it in an honest manner, I will be the first one to apologise.

So, I will wait for your response to the specifics for a change. In the mean time, let's enjoy the Gurbani by Listening, Singing, Understanding, Accepting and putting into practice in our lives so that we can live the life of Miri-Piri and make a difference whom we get in contact with.

Eagerly waiting for your wisdom.

Thanks & regards

Tejwant Singh

PS: Just out of curiosity, do you utter - not write- Vaheguru or Waheguru?

I am wrong but you are always right.
Prakash.S.Bagga

 

[prakash.s.bagga]

Prakash Singh ji,

Guru Fateh.

Likewise, because you have been proven wrong and not ready to admit it. I am still waiting for you to give me one Transitive NOUN as you claimed. Only by giving specific examples you can prove what you claim to be true.

It is sheer arrogance on your part to claim that I have no understanding and you are the only one who claims to have a lot of it although even when proven wrong several times. The only problem is that you do not like to be challenged and then start acting in this negative arrogant manner.

Now it is time to be honest as Sikhs. Show me the specifics with the examples from Sri Guru Granth Sahib Ji where I am wrong. If you do it in an honest manner, I will be the first one to apologise.

So, I will wait for your response to the specifics for a change. In the mean time, let's enjoy the Gurbani by Listening, Singing, Understanding, Accepting and putting into practice in our lives so that we can live the life of Miri-Piri and make a difference whom we get in contact with.

Eagerly waiting for your wisdom.

Thanks & regards

Tejwant Singh

PS: Just out of curiosity, do you utter - not write- Vaheguru or Waheguru?

I always utter the way I write. so I write WAHi GuRoo and utter accordingly.
Prakash.S.Bagga

 

[Harry Haller]

Prakashji

Just an observation....

Although I hold you in the highest esteem and respect, as you are old enough to be my father, my heart tells me this should not be this difficult, our Gurus had great vision, they must have realised that at some stage non Punjabi speakers would embrace Sikhi, so to have a sort of 'secret code' that only a few are aware of, in my mind, defeats the whole point.

I think we find in Sikhi what we are looking for in life, some just want to look like a Sikh, some just want to act like a Sikh, some run after the spirituality, and some just want to find a code that enables them to give life its best shot, whilst learning along the way, You seem to have found what you are looking for, and congratulations for that, but it may not be the same thing that the rest of us are looking for, certainly, this debate seems to have bogged down several threads, all the time taking us further away from knowledge and wisdom, and closer to microscopic viewing of whose Khacha is the most sparkling, as Tejwantji has said, let us concentrate on our similarities and not our differences, otherwise we will get nowhere

 

[prakash.s.bagga]

TEJWANT SINGH Ji,
You can refer to Gurbani grammer by Prof SAHIB Singh ji '
At pp386 -387 there is mention of several words with a matra of Sihari being refered as NOUN. These all words are in Gurbani.
You can tell me what should such NOUN be refered.?

Prakash.S.Bagga

 

[charanjit]

I think that the first line of the introduction sets the tone of the purpose for naam simran. The author states that we do certain things for spiritual endeavours. And this is absolutely correct. We do naam simran so that we can gain something *
Any practice of anything is a dead thing. To practice something is to be dead. The constant repetition of a word. Repeating it again and again appears to soothe the mind from its troubles however this is only temporary. There is no magic formula in the repeating of words. It is only those that can not face the realities of life and it's sorrows that take recourse in the dulling of the mind by repitition of these words. You can repeat any words you like and sooner or later if you think deeply enough about it, *you will create a sense of euphoria. This is the way the mind works.*
Just as those that repeat Allah or hail Mary or Raam will create a sense of warm feeling and comfort. However as Sikhs we seem to believe that we have been given these magic words. They will lead to no where other than your constant repitition for the whole of your life and to have never known life.*
And back to the question of why we pray or do naam simran. As the author stated it is only for spiritual endeavour. Everyman who is sitting there in the gurdwaras doing simran is effectively counting his coins. So that on the day of his death he can go to his master trader, his guru his god, and say here you go vaheguru these are the coins that I have collected I have recited your name this many times now grant me this boon that I may sit beside you. This is not spirituality, this is market trading and economics.*

And those that sit in the gurdwaras chanting a praying they are the poor people who have no eyes of there own and wish to see through another's eyes. People don't want to find out what it means to live for themselves. We are too dependent on another persons experience and follow them blindly hoping they will take us to where they are. Following your guru will only take you to where he is and that will not be the truth but that is what people are content with, people simply want to follow behind another man.*

There are a few that do not follow. Such a man was Nanak. He denied everything so that he could find that which was real. He found something real. And now you in your greed want what he has and follow him blindly. You will never find what he has. You will only find his tracks in his path. And sadly you are content with his footprints. *To find truth you will have to be Nanak and set out on your own without his baggage and without wanting to gain something?*

Take care on you journey people.*

Charanjit

 

[Harry Haller]

I think that the first line of the introduction sets the tone of the purpose for naam simran. The author states that we do certain things for spiritual endeavours. And this is absolutely correct. We do naam simran so that we can gain something *
Any practice of anything is a dead thing. To practice something is to be dead. The constant repetition of a word. Repeating it again and again appears to soothe the mind from its troubles however this is only temporary. There is no magic formula in the repeating of words. It is only those that can not face the realities of life and it's sorrows that take recourse in the dulling of the mind by repitition of these words. You can repeat any words you like and sooner or later if you think deeply enough about it, *you will create a sense of euphoria. This is the way the mind works.*
Just as those that repeat Allah or hail Mary or Raam will create a sense of warm feeling and comfort. However as Sikhs we seem to believe that we have been given these magic words. They will lead to no where other than your constant repitition for the whole of your life and to have never known life.*
And back to the question of why we pray or do naam simran. As the author stated it is only for spiritual endeavour. Everyman who is sitting there in the gurdwaras doing simran is effectively counting his coins. So that on the day of his death he can go to his master trader, his guru his god, and say here you go vaheguru these are the coins that I have collected I have recited your name this many times now grant me this boon that I may sit beside you. This is not spirituality, this is market trading and economics.*

And those that sit in the gurdwaras chanting a praying they are the poor people who have no eyes of there own and wish to see through another's eyes. People don't want to find out what it means to live for themselves. We are too dependent on another persons experience and follow them blindly hoping they will take us to where they are. Following your guru will only take you to where he is and that will not be the truth but that is what people are content with, people simply want to follow behind another man.*

There are a few that do not follow. Such a man was Guru Nanak. He denied everything so that he could find that which was real. He found something real. And now you in your greed want what he has and follow him blindly. You will never find what he has. You will only find his tracks in his path. And sadly you are content with his footprints. *To find truth you will have to be Guru Nanak and set out on your own without his baggage and without wanting to gain something?*

Take care on you journey people.*

Charanjit

nicely said

 

[prakash.s.bagga]

It is perfectly true that every one has to make his own spiritual journey.
But for making journey comfortable one is required to makecertain preparation.
Gurbani provides allrequisite information for the preparation of the journey.

Gurbani also provides a MAP for the spritual journey indicating destination ,type of luggage,information of JAHAJ for undertaking Journey along with A GUIDE.

To be GuRu NANAK one is required to understand GURU NANAK.

Prakash.S.Bagga
.

 

[Ambarsaria]

It is perfectly true that every one has to make his own spiritual journey.
But for making journey comfortable one is required to makecertain preparation.
Gurbani provides allrequisite information for the preparation of the journey.

Gurbani also provides a MAP for the spritual journey indicating destination ,type of luggage,information of JAHAJ for undertaking Journey along with A GUIDE.

To be Guru Nanak one is required to understand Guru Nanak.

Prakash.S.Bagga
.

Prakash.S.Bagga veer ji I will love to have you as my travel agent for such a journey. mundahug You can show me the pitfalls, places of special attraction, etc. You are quite capable of doing so. I wish you do more this way at the traveler's comprehension level.

Always learning and trying to learn.

Sat Sri Akal.

 

[prakash.s.bagga]

Prakash.S.Bagga veer ji I will love to have you as my travel agent for such a journey. mundahug You can show me the pitfalls, places of special attraction, etc. You are quite capable of doing so. I wish you do more this way at the traveler's comprehension level.

Always learning and trying to learn.

Sat Sri Akal.

In this connection You make the word GuRoo your guide .This is the only my sincere advice.I am sure the day you do this your journey will be in Auto Mode of spiritual Journey.
Prakash.S.Bagga

 

[karam]

I think simran can be done at any place, any where,so I do simran more, I read 4-10 pages of SGGS on my days off work, according to my understanding some stuff I absorb some things are beyond my level I beleive I will be able to catch those lines of Gurbani when my understanding will grow further so Iam not too worried if I don't understand anything. I prefer doing path myself than listening on cd etc. because I can focus better and I have read somewhere that Sant Atar Singh jee recommended someone to do waheguru simran10,000 times a day, so I thought I should do the same, on my days off I try to jap"waheguru" atleast 10,000 times a day with my mala and I do regret about my wasted days in the past spent on useless activities like talking over the phone,watching movies etc.

 

[Ambarsaria]

In this connection You make the word GuRoo your guide .This is the only my sincere advice.I am sure the day you do this your journey will be in Auto Mode of spiritual Journey.
Prakash.S.Bagga

Can you let me know which GuRoo,

ਗੁਰੂ/GuRoo/GURU
Sri Guru Granth Sahib Ji Gurmukhi-Gurmukhi Dictionary
ਗੁਰੂ ਦਾ ਗੁਰੂ (GuRoo of the GuRoo), (ਭਾਵ) ਪ੍ਰਭੂ। (meaning Creator)ਉਦਾਹਰਣ: ਗੁਰੁ ਪਉੜੀ ਬੇੜੀ ਗੁਰੂ ਗੁਰੁ ਤੁਲਹਾ ਹਰਿ ਨਾਉ॥ {ਸਿਰੀ ੧, ੯, ੩:੧ (17)}।

Our only Guru ji is Sri Guru Granth Sahib Ji. The Guru that is described in the sabads/words in Sri Guru Granth Sahib Ji is "the creator".

Please clarify and help.

Sat Sri Akal.

 

[prakash.s.bagga]

Can you let me know which GuRoo,

Our only Guru ji is Sri Guru Granth Sahib Ji. The Guru that is described in the sabads/words in Sri Guru Granth Sahib Ji is "the creator".

Please clarify and help.

Sat Sri Akal.

I feel that the explantion of Gurmukhi dictionary is confusing.
You see the Gurmukhi words and try how you would like to write in english script.This you should do yourself .It will be more clear to you.
For SGGS I see the word GuRoo as more appropriate,as GuRoo is the
Source of GuRu-GuR.(Gurbanee)
The only requirement is how you denote three words distictly as per Gurmukhi words and matras,
GuR..........Word without any matra under R
GuRu........Word with matra of Aukad under R
GuRoo......Word with matra of Dulakad.
I find in above fashion more clear. and convinient and some sites do follow this pattern for these words(You dont like those sites)
Prakash.S.Bagga

 

[Tejwant Singh]

I feel that the explantion of Gurmukhi dictionary is confusing.
You see the Gurmukhi words and try how you would like to write in english script.This you should do yourself .It will be more clear to you.
For Sri Guru Granth Sahib Ji I see the word GuRoo as more appropriate,as GuRoo is the
Source of GuRu-GuR.(Gurbanee)
The only requirement is how you denote three words distictly as per Gurmukhi words and matras,
GuR..........Word without any matra under R
GuRu........Word with matra of Aukad under R
GuRoo......Word with matra of Dulakad.
I find in above fashion more clear. and convinient and some sites do follow this pattern for these words(You dont like those sites)
Prakash.S.Bagga

Prakash Singh ji,

Guru Fateh.

Please explain the meanings of the above three ( GuR,GuRu,GuRoo) and their distinctions with the help of the Shabads from the SGGS for our understanding.

Thanks for the help in advance.

Regards

Tejwant Singh

 

[Ambarsaria]

I feel that the explantion of Gurmukhi dictionary is confusing.
You see the Gurmukhi words and try how you would like to write in english script.This you should do yourself .It will be more clear to you.

Prakash.S.Bagga veer ji I don't use transliteration, I can read and understand Punjabi. Transliteration in my posts is for others who cannot read Punjabi and is from Dr. Kulbir Singh Thind ji's work as available through Srigranth.org.

I find in above fashion more clear. and convinient and some sites do follow this pattern for these words(You dont like those sites)
Prakash.S.Bagga

I am unclear what you mean I don't like those sites. Perhaps send me a Private Message with information as I don't recall this part but I would like to review again in case I am mistaken.

Thanks to your rightful insistence I am very familiar with the following even though my understanding may not be identical to yours,

GuR..........Word without any matra under R ................ ਗੁਰ=====> Creator
GuRu........Word with matra of Aukad under R .............. ਗੁਰੁ =====> of Creator
GuRoo......Word with matra of Dulakad ....................... ਗੁਰੂ =====> Teacher

Sat Sri Akal.

 

[ravneet_sb]

Tejwant Singh,

What one reflect's one own's mind,
it is very much true to my self also,

It is accepted fact,
it is very difficult to control for myself,

Thanks for again making me little awake.

to shed "EGO" it is just analogy not brahmanism

Realise stone,
when it is shed to form "Sculpture of God" hard stone,
how much pain it has to suffer,

so while learning "Guru's Bani" one has to shed "EGO" and
though in one shed's "EGO" to get's enlightened,
but strong "EGO" get hits and reflects back

and connect to "Guru's Bani"


Again thanks for your valuable post

With Regards

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh

 

[prakash.s.bagga]

Prakash Singh ji,

Guru Fateh.

Please explain the meanings of the above three ( GuR,GuRu,GuRoo) and their distinctions with the help of the Shabads from the Sri Guru Granth Sahib Ji for our understanding.

Thanks for the help in advance.

Regards

Tejwant Singh

Refer :WORD GuRoo


sloku ] (8-10)
salok.
Shalok:
pvxu gurU pwxI ipqw mwqw Driq mhqu ] (8-10, sloku)
pavan guroo paanee pitaa maataa Dharat mahat.
Air is the Guru, Water is the Father, and Earth is the Great Mother of all.
idvsu rwiq duie dweI dwieAw KylY sgl jgqu ] (8-11, sloku)
divas raat du-ay daa-ee daa-i-aa khaylai sagal jagat.
Day and night are the two nurses, in whose lap all the world is at play.
cMigAweIAw buirAweIAw vwcY Drmu hdUir ] (8-11, sloku)
chang-aa-ee-aa buri-aa-ee-aa vaachai Dharam hadoor.
Good deeds and bad deeds-the record is read out in the Presence of the Lord of Dharma.
krmI Awpo AwpxI ky nyVY ky dUir ] (8-12, sloku)
karmee aapo aapnee kay nayrhai kay door.
According to their own actions, some are drawn closer, and some are driven farther away.
ijnI nwmu iDAwieAw gey mskiq Gwil ] (8-12, sloku)
jinee naam Dhi-aa-i-aa ga-ay maskat ghaal.
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their

Prakash.S.Bagga