It
seems that one of the side-effects of having my family out of town is
that I have a little bit more time to write on MrSikhNet.com. Recently
I was talking to an older friend of mine who is a very servicefull
"Khalsa Auntie". Over the years she has spent countless hours answering
questions to hundreds of youth on SikhNet on all topics related to
Sikhi. Recently she has been planning a new project. As many of you
might know, there are many more people in the past 30 years that have
started to adopt the Sikh lifestyle. Most of these people are not from
Punjabi speaking countries so rely on translations of Gurbani since
they know little or no punjabi.
In most of the Gurdwaras where I grew up in there has always been a regular weekly akandh path that would go on. Various sevadhars go around during the week with a sign up sheet inviting those people who wished to have the blessing of participating in the continuous reading of the Siri Guru Granth Sahib. There was never any restrictions as to who could partake.There was no question about whether you were a "Sikh" or not, or could read fast, or even read Gurmukhi. Really anyone could take part that was called to do so. You didn’t have to be a "Sikhi Expert" or even a Sikh, so long as you covered your head, remoded your shoes and followed the guidelines for the Akandh Path.
My office SikhNet is right next to where the Akandh Path goes on, so I see and hear all the different types of people that participate in the Akandh path. I end up being the "first responder" most of the time when someone rings the bell during the day if they need assistance (normally if their replacement reader hasn’t shown up). It’s quite a blessing! (though with the new cameras in the Gurdwara, Mataji Gurumeher Kaur keeps a close eye on things :)
Normally for an Akandh Path it would be completed in 48 hours (when done in Gurmukhi), however because of the diverse backgrounds of the readers the Akandh Path takes typically 72 hours. In our Gurdwara the Akand Path is read using 5 volume set (?) of the Siri Guru Granth Sahib, which contains the Gurmukhi and English translation. So, normally reading the English translation might be the most read, and the base language, and those that can read the Gurmukhi can read that way (or go back and forth from the English to Gurmukhi). This is one of the many differences that has taken place to accommodate the growing number of "Sikhers" who are new to this lifestyle and from very different religious and cultural backgrounds.
Ok, so back to my friend and her project. If any of you have read some of the English translations that were done in these older multi-volume sets of the Siri Guru Granth Sahib, you would see that they are quite cryptic, old style english in their wording, and not very easy to understand. You almost need someone to translate the translations! There have been some newer English translations that are much more understandable and current with modern language, but they are currently only available in digital form.
So, a few Gursikhs have been discussing the plan of creating a new single volume of the Siri Guru Granth Sahib that would have the original Gurmukhi along with the newer and more understandable English translation. This would also make it much easier for people to read from the Guru without having to change volumes (which is particularly important in Akhand paths because it is a continuous reading.
What’s the problem with doing this? I think it is an awesome project
because it makes the Guru much more accessible and understandable to
people, but people tell me that the current "rules" set by SGPC say
that only THEY can print and distribute Siri Guru Granth Sahib’s. In
addition to that rule, that it could not be a single volume of the Siri
Guru Granth Sahib if it included English Translation. Don’t get me
wrong, I understand where some of this is coming from, and have read
about some of the mis-use and disrpect that some publishers have done.
HOWEVER, I think many of the so called rules that come out of SGPC are
very reactive in nature and don’t always address the big picture, or
the needs of the times.
As we talked about this project many questions came into our minds about what is right and wrong. I quite frequently have people email me asking where they can purchase a Siri Guru Granth Sahib, so that they can have the Guru in their home. For the most part the only choice for people is to get multi volume sets (apparently there are different "rules" for those). If you can only get Siri Guru Granth Sahib’s from Punjab, what about the rest of the world? Do you have to have a rich person charter a whole plain to bring many volumes of the Siri Guru Granth Sahib to other parts of the world? What is the respectful way to bring the Siri Guru Granths to places far away? Is there any difference when having the granth in different sizes? Is it ok to "purchase" a Siri Guru Granth Sahib? It’s the Guru right…and one doesn’t "buy" the Guru? Do you get where I am coming from? There are so many contradictions and perspectives on this issue.
So many questions like these come to mind and there are no easy answers. As time passes the world changes and we have to figure out some of these answers as things change. 150 years ago we didn’t have Sikhs spread so far around the world or airplanes to travel. Just as the digital age brought Gurbani online in the internet form, we have had to figure out things along the way of what is respectful and proper. This will continue and we will have to figure out the answers along the way.
The
issue with the current "system" is that it limits the accessibility of
the Siri Guru Granth Sahib. If I can only get the Guru in India, then
how am I supposed to bring it back? In what way? If I printed copies of
the Siri Guru Granth what would be right ways to do so? Does it have to
be printed in a special facility? Does it have to be printed by Sikhs?
One could potentially take this process to quite extremes, all the way
to where tree for the paper comes from. I’m all for respect for the
Guru, but many of these questions come into my mind in the search for a
balanced approach. I don’t have the answer, but I do feel that the Guru
should not be limited to certain locations and people. Every humble
Gursikh who would like to have a small Gurdwara in their home should be
able to.
The last time I was in Amritsar I was able to see some extremely old hand written Siri Guru Granth Sahibs in one of the buildings around the Golden Temple. There must have been over fifty or more of them, and they were stored in makeshift cabinets, wrapped up in cloth/ramalla. In general I have seen many places where the granth is brought in the Gurdwara in prakash, that that is sort of the "initiation" of the Guru in a whole different way then when it was stored elsewhere. There is a certain preferential treatment to the specific Guru that is in prakash in the Gurdwara. At what point does it become the "Guru" that we all bow down to? As soon as the last page was bound when it was printed? When it is the "chosen" one and brought out in the Gurdwara? Also, what makes a five volume set of the Siri Guru Granth that is kept together different than a single volume? They are definitely treated differently (at least in terms of the printing/transporting).
I ask all these questions because they are important for us all to think about and consider. Last year a Spanish translation of Siri Guru Granth Sahib ji completed by Babaji Singh Khalsa from Mexico. His life mission was completing this, and right before he passed away it was bound and printed into a single volume with Gurmukhi, Spanish Translation and Transliteration. This new Granth is very important to the growing sangat of Spanish speaking Sikhs who wish to read the original Gurmukhi and understand it in their own language. I remember when I posted some pictures of the Granth from Summer Solstice and getting a few emails from people saying that this was against the SGPC hukamnama.
Obviously the SGPC and most Sikhs are not aware of the needs of the growing Sikh community who are of non-punjabi origin, but they should know about the growing numbers of Sikhs that live outside India (many of whom grew up in western countries and don’t speak punjab). So not only do we have barriers of location, but of language and culture. We have to ensure that we go forward with this growing world in mind and adjust consciously to meet the needs of the times. Luckily most of us at least have the internet where we can read digital versions of the Siri Guru Granth Sahib, however there is something very special and different about the physical form of the Siri Guru Granth Sahib that should be available to any Sikh.
As far as my friend is concerned regarding creating this new Siri Guru Granth Sahib volume with newer English translation, I suggested that it would be a better first step to print it in a two volume set (rather than one) to avoid some of the objections that might come up otherwise from some in Sikh community. In the end, whether it is one volume of the Granth or five, online in digital form, or recited from memory, the Guru is formless and beyond time and space. Guruka Singh explained it perfectly in his video titled "The Living Guru" where he answers some questions about the Siri Guru Granth Sahib.
This year we celebrate the 300th anniversary of the Siri Guru Granth Sahib and I think it is a perfect time to start a dialog about these issues. I would love to hear ideas and comments on this topic! Please do share! (at the bottom of the article)
In the mean time I still have to deal with criticism about people’s opinions about whether a picture/painting representing the Siri Guru Granth Sahib that is posted on SikhNet is proper or not. Overall in all these situations it’s a matter of opinion and perspective, and these vary wildly! People see what they want to see and sometimes get caught up in that and loose the spirit of what the Guru is for us. This is how Sikh can go from a very open spiritual path to a judgmental critical rule book.
For those of you who stuck with me reading all the way to the bottom, here is a small gift for your listening and meditative pleasure (which you can listen to while thinking and writing your comments!). This is an updated more finished version of an audio track by Balvinder Singh (Australia wale) which is titled "Light". The actual words are from the shabad by Guru Arjan Dev Ji: "Jo Mangeh Thakur Apne Thae". The vocals are by Harinder Kaur. You can hear some other music by Balvinder Singh that I have posted in the past.
Feeds
Youtube
Twitter
Facebook
Comments
Clarifying the discussion
Everyone is making very interesting points and the discussion has been very thoughtful. However, it is my hope that we can realign the focus of this discussion.
Please kindly consider the following:
1. This discussion is NOT about whether an English translation of the SGGS Ji is actually Gurbani. There is no question that only the Guru's original words are Gurbani. The English translation is a tool to help further the Sangat's understanding of Gurbani.
Because of it's musical nature and poetic style, no translation can ever hope to fully capture all of the moods and nuances of the original Gurmukhi version. At the same time the celebration of God and the Gurus teachings on how one should live their life found in Sri Guru Granth Sahib transcends cultural and linguistic boundaries and are universal in their appeal.
It is also important to point out that the Khalsa Consensus Translation (which is the translation that we are hoping to make available in print) is regarded by some Sikh scholars as being among the finest and most accurate English translation currently available. The author, Dr. Sant Singh Khalsa has faithfully attempted to follow the original Gurmukhi text as closely as possible and maintain accuracy in page breaks and the numbering notations found in Sri Guru Granth Sahib.
2. The discussion is also NOT about whether translations of the SGGS Ji should be made available in other languages. Translations of the SGGS in English and Punjabi have been printed and distributed by the SGPC for many many years.
3. Here is what the discussion is about: It is our humble hope and prayer to bring this widely respected English translation (which has been available in digital format since the early 1990's) to print, as we feel that many people (Sikhs and the larger humanity) could benefit from it. And an important question has come up in this process: Can we print this in a single volume? Or must it be divided into 2 or more volumes?
We would like to make this printed translation available with respect to the proper protocols. And would be grateful to anyone who can clarify this question.
Thank you.
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh.
Sincerely,
Akal Sahai Singh
PS. Thank you Gurumustuk Singh for posting such a thoughtful article on this topic.
Prabhu singh Jee, <<< Some
Prabhu singh Jee,
<<<
Some people will never be Sikhs, but wish to learn from the Guru despite. If there are no translations available to them, they will be denied access to the Guru, which is a stain on us.
>>>
what is this statement ?
Although, Guru saahab has plans for all (Even those who haven't yet started taking the first ever step towards Guru Saahab), no individual can say with certainity what you are stating above.
Leave others, We don't even know about ourselves, how many tests we are failing everyday & how many more we'll fail in future, before we can say truely
Maayee Khaat Aayo Ghar Pootaa ||
Anand Bhayaa Meree Maaye Satguru mai Paayaa ||
Although, I agree that translations should be available for all, in different formats and can serve as stepping stones for an individual soul to take further steps to Learn Gurmukhi and read, recite and sing for themselves GurbaaNnee in the Original Form only, we must remember Continuous learning defines a Sikh, so A Sikh must not stop short of learning Gurmukhi, Teh language which Guru Saahab Chose.
I guess, I missed writing this in my previous post that Compiling a granth of translation and then naming that as Guru Granth Saahab can NOT be done, as howsoever accurate our translation might seem, it can never match the bhaav of GurbaaNNee.
So GurbaaNNee in Original form can only be termed as GurbaaNNee
Different perspective
"A Sikh must not stop short of learning Gurmukhi, Teh language which Guru Saahab Chose."
This sentiment is shared by you and Balbir Singh and myself, but what I think you guys don't understand is that for some people this is impossible or at least highly unlikely. If you were to interact with people who are not Punjabi and are not Sikh, yet have a connection to the Guru, you would realize there is a great diversity of people on this planet.
I have another friend who frustrates me, because he is like a half-Sikh, he reads Japji everyday, via transliteration, yet he thinks that being Amrit-dhari is being dogmatic. It really offends me because I've tried to explain a thousand times that it is a dharmic path which opposes dogma. He can't understand that not cutting or trimming or removing a single hair is about love for my path and love for my Guru and not about a dogmatic practice. Every bit of the rehit is a perfect technology which assists in a dharmic life. I try to explain to him that there is no difference between Guru Nanak (who wrote Japji) and Guru Gobind Singh who instituted the Khalsa. He told me that a living master is so important, I told him the Siri Guru Granth Sahib IS a living Guru. He simply doesn't get it. Still should I tell him to stop reading Japji? He's had years and years to try and understand what it means to be Khalsa and it seems he may never get it. Still Japji is the song of his soul and it makes him a better person. He can be very stubborn and is really not interested in "religion." He doesn't understand that the Sikh Dharma is a dharmic path, with love for and obedience of the Guru as a central focus. From my perspective disobedience of the Guru means you think you know better and therefore you're not really a Sikh (student). As soon as one of the limited people on this forum starts to tell this friend that he "should" do this or that, he's going to stop listening to you and you're going to push him farther away from the Guru.
Maybe it is the Indian culture of respect for elders and teachers, but trying to use that paradigm on westerners who question everybody and are used to corrupt elders and teachers, is simply not going to work.
I've given two simple examples of people I know, but there are hundreds more who are similar to them. We can encourage people over and over to learn Gurmukhi, but some may never do it, and still we should share Gurbani with them.
The Guru for the Planet or Just a Few?
Waheguruji!
I am happy to tell you that I just found the Sacha Sauda "True Bargain" Gurmat Parchar Society is online and ready to serve you. Go past the intro and you will find a fair bit of general info about what they do. You can also search items you need. Their eddress is: sewa@sacha-sauda.ca.
The Guru for the Planet or Just a Few?
Waheguruji ka Khalsa! Waheguruji ki Fateh!
Guru Arjan Dev ji once declared that Gurbani should spread across this Earth like oil over water. Some of our ragis do an amazing job of doing that seva. In this dark age, after all, keertan rules the heart. I am not making this up, for this too is Gurbani.
As for volumes of the Shabd Guru, you should know that entire Gurmukhi Birhs of the Siri Guru Granth Sahib are distributed outside of India by the Sacha Sauda Gurmat Parchar Society, 2575 Steeles Avenue East, Unit 18, Brampton, Ontario, Canada L6P 5T1, telephone: 905.459.8351. They are located just outside Toronto.
In April of 2004, the humble sevadars of the society brought a whole plane full of more than 100 Birhs from Amritsar. Every Birh was assigned a seat, just as Guru Gobind Singh ji might have been. To obtain one for your use, you must pass a strict screening process. There must be no meat, alcohol or illicit drug use in your house and you must promise to do the Shabd Guru's seva - prakash and sukhasan - each day.
The sevadars at Sacha Sauda also offer all kinds of other things - Gurbani cds and cassettes from India, dharmic dvds, books, kirpans, karas, malas, decorations, etc. They are best contacted by phone or regular mail, as their web service is not yet on-line. If you do go to their web-site, you will see some lovely photos of their seva: http://www.sacha-sauda.ca.
As for the SGPC, let us pray for their guidance. The SGPC members serve Sikhi everywhere with a vision both broad and deep. Or we will need a new SGPC.
Waheguruji ka Khalsa! Waheguruji ki Fateh!
New solutions necessary
Balbir Singh Ji, I appreciate what you have written and agree with most of it. However, it seems that you are unable to understand this issue from the perspective of people who are not Punjabi Sikhs.
The reason I say this is that your "solutions" cannot work effectively for ALL people.
They work for me, because I am a Sikh who only speaks English (and a little Spanish) and I read Gurmukhi and practice Naam Japna and study concepts of Sikh Dharma so that my understanding is better. Still I have a LONG way to go. I agree that reading and writing Gurmukhi is very easy, but understanding Gurbani and trying to learn another language is difficult and a life long process.
Now from another perspective, I'm speaking about a friend of mine. He has a learning disability and I have sat down with him on several occasions to teach him Gurmukhi. I learned to read in 20 minutes and practiced on my own for a few months after that. That's all I needed. However with my friend after several lessons we barely got anywhere. This friend loves the Guru and he reads 12+ hours in the Akhand Path every week. This has healed him and continues to heal him in untold ways. I don't need to get into the kind of abuse that he has faced in his life, but it suffices to say that he has gone through more than most humans have to endure. For whatever reason he cannot wrap his brain around Gurmukhi, which other people like myself find easy, yet he has more devotion and understanding of the Guru than many Sikhs that I've met in my life. If we were to do what you suggest, this friend of mine would be robbed of the very thing that keeps his life on track, gives him mental and spiritual balance. That is so unfair.
Furthermore, these solutions don't work for non-Sikhs. Some people will never be Sikhs, but wish to learn from the Guru despite. If there are no translations available to them, they will be denied access to the Guru, which is a stain on us.
We all seem to forget that during the time of the Guru, the adi granth was translated to other languages and taken with missionaries to other areas. When Guru Nanak went on his udaasis he spoke the language of the people he encountered.
The power of the original Gurmukhi is that the very naad (sound current) of the words themselves have a powerful affect. This cannot be achieved in any other language. However, some people do not have the good karma of tapping into that and never will. Those people should not be denied the Guru, if anything they need it more than those of us who have such easy access to the Guru. I don't think it takes non-Punjabi, non-Sikh people to understand this, it just requires us to see from another perspective the needs and limitations of others and to be compassionate and generous with the beautiful gift of Gurbani that the Guru has compassionately and generously shared with us.
More comments at MrSikhNet.com
You can also read the many comments and thoughts by others who posted the comments directly on MrSikhNet.com
Learning Gumukhi is the best solution
I would like to share my experience on this issue. There is no substitute for original form of Guru Granth Sahib Ji in Gurmukhi. Everything in Sikhism is new including language of the Guru ie. Gurmukhi. Its the original form of Guru with whom a Sikh can be one. Unless a Sikh chants the Gurmukhi words, he cannot drink the nector in it.
Waheguru v/s Wondrous God
We chant the word “Waheguru†which means “Wondrous Godâ€. We cannot get the same experience by chanting “Wondrous Godâ€.
3 Steps to reading Gurbani : Advice for Non-Punjabi Sikhs (or even Punjabi Sikhs)
Step 1: Learn concepts in Sikhism
Study important concepts covered in Siri Guru Granth Sahib Ji eg Naam, Kirpa, Guru, Sharan, Bhao Bhagti, Devotion, Sidak, etc. This can be achieved by reading English translation of Siri Guru Granth Sahib Ji and other books, video or audio material. To understand the concepts of Sikhi, one can study life of Gurus, various Gursikhs, books of Bhai Gurdas Ji, Bhai Nand Singh Ji, Bhai Randhir Singh JI, Bhai Raghbir Singh Ji, etc.
Step 2 : Learn Gurmukhi
Non-Punjabi Sikhs should learn Gurmukhi/Punjabi with particular emphasis on developing vocabulary of Siri Guru Granth Sahib Ji. You can develop good vocabulary of Siri Guru Granth Sahib JI if you develop Vocabulary of 5 Banis, Rahras Sahib, Kirtan Sohila, Asa Di Vaar, Bhagat Bani, etc. Its easy than you think. We all learn new languages. I have put a lot of effot to learn English in my school days and after. I tried to learn French as well. We all do that in our life. And learning Gurmukhi is the best thing you can do in your life. The reason is Gurmukhi has precious treature for you. All the good literature of life is in Gurmukhi. If you learn it, you can enrich your life with divine wisdom
Step 3 : Jaap of Gurbani
Its the continous Jaap of Gurbani which will bring sea change in your life. When you read Gurbani, just read it from your heart. As you already has the vocabulary to understand, with continuous and repeated reading, you will understand the hidden meaning of Gurbani. Whatever is written in Siri Guru Granth Sahib Ji is true - so you don’t have to think about it, what you want to think about when everything is truth. Its an amazing experience.
Public Akhand Path v/s Personal Reading of Gurbani
Its only the Gurmukhi form of Siri Guru Granth Sahib Ji which is acceptable in public. You cannot install English version in public. So Akhand Path in Sangat should be done only if you know Gurmukhi. Yes, if you want to read Siri Guru Granth Sahib JI to understand it (The first step above), you can do it personally in English or Gurmukhi at home. Never never instal other version of Guru Granth Sahib Ji except Gurmukhi one.
Restrictions by SGPC
Instead of so many restrictions, there should be guidelines to follow for printing and carrying of Siri Guru Granth Sahib Ji. I guess the real motive of these restrictions by SGPC is inspired by fundamental hindu forces, which don’t want Siri Guru Granth Sahib Ji to spread in the world. What is the guarantee that SGPC is printing correct copies of Siri Guru Granth Sahib Ji and it won’t change Gurbani in future , mixing it for benefit of Brahmins - you never know !!! I would say we should not stop printing but should follow the Maryada.
Waheguru Ji Ka Khalsa...Waheguru Ji Ki Fateh
Balbir Singh Khalsa
Khalsa Ji Ke Bol Bale Mission
www.GuruKhalsa.org
Guru Pyaareo, Waheguru Jee
Guru Pyaareo,
Waheguru Jee kaa Khalsa waheguru jee kee fateh,
I don't visit here often but today a gursikh friend has asked me to read this & reply here so here is my quick & short one.
Each and every Tuk of GurbaNNee is Guru. Written and spoken word of GurbaaNnee is Guru.
BaaNNee Guru Guru Hai BaaNNee
Guru Saahab is Shabad Guru, Pervading everywhere, Present everywhere.
GurbaaNnee makes us realise Guru Saahab's Presence (Parteet) wherever we are.
If we speak GurbaaNNee (Even one Tuk/Line) from our mouth, We get the Sangat (Company) of Our Guru Saahab.
If we read GurbaaNNee (Even one Tuk/Line) from (Sree Guru Granth Saaheb Jee whole Saroop, or Saincheeyaa , volumes, SikhiToTheMax, Computer, Gutkaa, Pothee), in all of these cases, our Soul gets Sangat of Guru Saahab (If we are Listening/reading (Sun_NNaa PaRRNaa) with attentiveness
and Not only listening/reading it but also Agree to abide by what Guru Saahab is saying to do (Man_NNaa)
and Not Only Man_NNaa but Living a Sikh way of Life to reflect Guru Saahab's Nirgun Saroop (Gursikhaa Andar Satgur Vartey) Khaalsey mai Hou Karou Nivaas |
We are said to be in Sangat of Satguru
This very aspect is very minute !
we might have to spend a lifetime (and may be many) to understand it. Dhan Guru Naanak saahab was asked "who is your Guru ?" Guru Saahab replied "Shabad Guru" This aspect of Shabad Guru was well defined back then itself. Dhan Guru Naanak Saahab just took different physical forms and Lived a Practical life to show us What we Ought to do in different situations and Circumstances and took 230 Years(1469-1699) to form that reflection Khalsa and 239 years(1469-1708) to Finally Declare GurGaddee to Shabad Guru Dhan Sree Guru Granth Saaheb Jee.
Coming back to one of the question, Hamaaree Pyaaree Amritdhaaree GurbaaNNee is Our SatGuru and GurbaaNNee is very Powerful medium for our Souls to reconnect us all to Waheguru Jee (Our Original Source and Our Final destination), It Establishes an Immediate Hotline Connection, A Super Broadband Connection, the Moment One TUK/Line is uttered/read/listened/....
Khin Rumm Gur Gumm
Every Tuk of GurbaaNNee is Satkaaryog for us, Same Respect which whole Saroop needs to be adhered to.
As Someone has written earlier its in Bits & Bytes form also, Its For everyone, No matter what caste, color creed we humans have divided ourselves into, Its
Updes Chaho Varnaa Ko Saanjhaa ||
So Please go ahead and take this Divine Amrit in whatever form possible to quench the thirst of Thirsty souls everywhere
BUT PLEASE MAKE SURE
that any translation doesn't kill the original Meaning which was supposed to be, because GurBaaNNee is very dear to Satguru so dear so much dear that one son (Raamrai of Guru HarRaaye Saahab, Seventh Naanak) was asked never to face Guru Saahab , for he tried to change GurbaaNNee by just one word.
So Please take that Precaution.
Sri Guru Granth Sahib
Rawel Singh
Url:sadhsangat.com
This article is a bold attempt at addressing a practical issue which has multiple angles.
Firstly is the respect that must be paid. Is this respect only in the form of paying obeisance, having expensive rumalas (covering) or impressive installation in a palanquin? The second issue is: are we to show respect but not know what we are respecting? The idol worshipers also worship but only the physical form of some one who they think can give benedictions. Another aspect is the comments that are likely to be passed if other than the original method of installing the scripture are followed. Believe me these can be very vehement and unsavory.
The Guru tells us "Satgur nu sabh ko vekhda jeta jagaf sansar: dithay mukt n hovee jichar sabad na karay veechaar - SGGS, p 594.
Every one in the world wants to see the Guru, but one cannot be saved by just seeing unless one dwells on the word, the Shabad.
So while we must pay respect the basic purpose of understanding the Shabad should not be lost sight of.
The method could be to start learning from an authentic translation initially and at the same time try to learn reading in Gurmukhi. If we want to do Paath, let it not be Akhand Paath because here the aim is to complete the reading rather than understand what is being read. I advocate doing away with Akhand Paaths even in Gurdwaras on that ground. Th is no virtue in having the satisfaction of completing the whole recitation. Let us do Sahj Path at a comfortable pace with understanding. This can be from the translation initially and then graduating to do it from the original. This will take time but worth the effort. It should be appreciated that translations rarely capture the spirit of the original.
The question arises what should be done in congregations. It should be acknowledged that only the original is the Guru, so that version should be installed there. The Hukamnama should also be taken from there. This may be followed by translation and elaboration. This process may be in the form of bilingual explanation so that aspirations of all are fulfilled. The bilingual explanation should be for each hymn and not the whole shabad. I follow this in Viakhiaa - explanation of Shabad in Sadh Sangat some times and it seems to be liked.
My view
Mr Sikhnet,thankyou for inviting readers' views and comments.You are already familiar with my views.So I will briefly add that the above article only states new-age arguments for proposed changes which will eventually only serve to dilute the correct practice of Sikhism.Times may change,ways of the world and its cultures may change,galaxies may come and go,anything and everything may happen,but Guru doesn't change,and nor does the maryada associated with the Guru.Guru is unchanging,permanent,eternal,and so is the maryada or rules of time-tested traditions related to the Guru.The needs of new members entering Sikhism all over the world are nothing new.There were Sikhs hundreds of years ago in remote parts of the world.I was born in Nairobi,Kenya in 1949 and hundred years earlier there were Singhs there in jungles of Africa who had Gurdwaras and where and how did they get their SGGS beerhs in those tough old days with no easy means and facilities?Yet they did.Today,it is much easer to get materials form India or anywhere.So why the need to bend or break the rules set by the Panth?Sorry but your arguments are not workable and only the ouput of so-called 'modern','scientific' minds.Guru is way beyond all that.Only a true Gurmukhi/Punjabi speaking Sikh can really understand the emotion and love in the Panthik maryadas and rules set by responsible,knowledgable Gursikh vidvaans of historic backgrounds.I feel your real efforts should be to learn from your mainstream Punjabi Gursikhs and real gyanis instead of trying to prove you are wiser and superior than them.Forgive me but there is a hint of treating the holy Guru Granth as merely a book in your arguments which you try to back-up with Guruka's ideas.I suggest all your efforts should be concentrated on trying to learn Gurmukhi,the actual sacred language of the Guru,no matter how hard or long it takes,instead of proposing to print your own Guru Granth copies in new-age english.Translations of translations will only further dilute the already diluted and distorted basic Sikhi concepts.The rules of SGPC or Panthic authority should remain unbending and enforced even more stricltly to prevent unSikh malpractices which are sporadically gaining foothold in this age of Kalyug just as Guru says.We have to be alert and watchfu and adhere to Guru's teachings.Guru resides in the Panth.
"Trans-substantiation" of the Guru?
This debate is strikingly similar to the Catholic notion of trans-substantiation, when the wine and bread physically become the actual blood and flesh of Jesus Christ in Holy Communion.
If we stack the five volumes of the English translation together, does it "become" Guru? What if I had a copy of Sikhi To The Max on my computer, or a PDF file of the Guru? Taken to extreme, since there are many websites hosting copies of the Guru, should we treat the whole internet as Guru, or just the individual servers hosting the actual bits and bytes?
And through all this, are we following Guru's teachings, if we became angry with each other over these issues?
The end of one Guru?
I am saddened to hea that sikhs are distorting SGGS for the purpose of converts. Now you have SGGS in Spanish as ONE volume. With time translatons will change so we will have different editions of SGGS in spanish (what an insult!) and then in other languages? Translatiosn are OK but SGGS should not be in one volume but kept as Gutkas. Stop making internet arguments: you are comparing apples to oranges. If you dont want to be a sikh thats OK but do not insult the Guru. Punjabis have not done for 300 years what these new age (western and Punjabi so called scholars) are doing to distort the Guru. Perhaps the end of the world is nearing! I feel so strongly that if I am insulting the Guru with my belief system may I never find peace in this world and hereafter and same goes to my dear sikhs who are bent on destroying the santitiy of the Guru.