Daljit Singh, firstly I would like to take a moment to appreciate your work. I can't imagine the experience it must be to translate Siri Guru Granth Sahib ji. What a tremendous seva. Now, can you tell a bit more about yourself?
I feel
very fortunate that from the very early days I found myself
surrounded by a healthy Sikh atmosphere, where all adult members of
our family (my father, mother, two brothers, two step-brothers, and
their wives) used to do their daily "Nitnem" including
taking daily "Hukum" from Sri Guru Granth Sahib (SGGS) in
our house . Many of them would go to the nearby Gurdwara daily, and
we children would often accompany them, particularly on Gurpurabs. We
were never forced, but always encouraged to recite Japji Sahib, or
other Nitnem banis.
One particular incident from my teenage years, which I must relate is that in 1955, when I was a student in Mahindra College Patiala, I found myself as the only male member attending to my sick father. That day, my father's condition seemed to be much more serious. So, I called the most senior doctor in our town. After examining him, he advised me that at this time, my father was not in critical condition, but he only has a few months to live.
These words shook me so much, that I immediately went to Sri Guru Granth Sahib's room, and addressing Guru Ji, I said: "O' Guru Ji, I understand that every body including my father has to go one day. But so far I have been busy in studies or fun activities. Therefore, please give me at least three years, so that I may serve him. If those three years are not in his life, take it out of mine.” Right at this moment, a cool wave of bliss passed through my chest, as if my prayer had been accepted. My father soon recovered and lived for more than six years.
As for another interesting incident of my life, I may share that when I was a student in Engineering College in India, once we went to a hill station for our summer survey camp. There we were divided into groups of five or six students, and we were given a separate room. In the morning we used to go for survey in the fields. In the after noon we would do the calculations and plotting of the day's work, and would go out for a walk in the evening. This would hardly leave any room for saying my evening prayer "Rehraas". So I would go with my group for a walk for a short distance, and then would pretend that I have forgotten something in the room, and would return to my room to say my prayer. I did not want to do this prayer openly, because in those days, it was a fashion to make fun of those who exhibited any religious tendencies in their behavior or dress, and sikhs being in minuscule minority were the special targets.
Any how, my plan worked quite fine for a couple of days, but on the third day, when I turned around after reciting my "Rehraas", and saying my "Ardaas", I found that my room mates were standing behind me with mischievous smiles on their faces, and saying all kinds of naughty things. I felt so embarrassed that I couldn't think of saying any thing. But then one of the Sikh room mates said: "Daljit there was no need for you to hide your good habit. You should have told us about this thing with courage, may be at least I would have joined you.". So I felt relieved, and from that day, I resolved that I would never feel timid about saying my "Baanis", or wearing my "Baana".
I understand that you son encouraged you to undertake the translation project. How did that happen? Have any other family members played a role in your work?
Regarding
the background of starting SGGS translation, I moved to USA in 1975.
After completing my MS degree, I started working for the state
government. I was happily working here, when the tragic events of
1984 happened including the attack on Golden Temple, and the Sikh
genocide in Delhi India. This event shook me to the very core. So I
took “Amrit”, and started taking active part in Sikh affairs, and
also following Sikh Rehat Maryada with true commitment and evotion.
However, when I would take the daily "Hukum", I often did
not fully understand the meaning of many shabads. Hence, I started
taking the help of the English translation of SGGS by S. Manmohan
Singh, and also started writing down their essence for future
reference. Thinking that these concise summaries may be useful to
others , I published a book called "Order of the Day" in
1995. Latter my older son encouraged me to attempt the translation of
the entire Sri Guru Granth Sahib. But at that time, I was deeply
involved in Gurdwara affairs. In 1996, while I was serving as
president, the Gurdwara affairs became very tense, and I had to get
out of the Gurdwara affairs, because these were having a very serious
effect on my health.” However this incident proved to be a blessing
in disguise, and instead of taking part in Gurdwara affairs, I
started the present translation of SGGS."
As they say, it takes not just a family, but a village to raise a child properly, similarly I must say that by God’s grace, I was not only helped in this effort by my wife, sons, cousins, relatives, and friends, but also by many close acquaintances. I also hired editors to ensure satisfactory English spelling, grammar, and syntax. My elder brother Manjit Singh Jawa did the final meticulous editing.
Your translation also includes historic interpretation and explanation. Can you give a sample of your writing? Do you have any favorite shabad you can share?
Regarding the "historic interpretation and explanation", I give you two small examples:
1. We daily read and recite Kirtan Sohila at night. One of the shabads in this composition starts with the phrase "Gagan Mai Thaal Rav Chandd Deepak Banaiy, Janak Moti". (SGGS p. 13) Ordinarily, we may interpret this shabad saying: “The sky is a platter, in which the sun and the moon are lamps, and the stars are pearls." However, I start by briefly telling that Guru Nanak Dev Ji uttered this shabad, when he visited Jagan Nath Puri, a very famous temple in South India. Here the local pundits were doing "Aarti" (ceremonial worship) of a statue with lighted lamps in a platter. Guru Ji refused to join them in this worship, and instead came out and started gazing at the sky. When the pundits asked Guru Ji to explain his conduct, he asked them to look at the sky, and see how the sun, the moon, and the stars are worshiping and doing "Aarti" of the real "Jagan Nath", the master of the universe.
2. The second example is the shabad, "Jaisi Mai Aavaiy Khasam Ki Bani, Taisrra Kari Gian Vaiy Lalo, Paap Ki Janjj Laiy Kaablon Dhaya, Jori Mangaiy Daan Vaiy Laalo" (SGGS p. 722). We may literally translate this shabad as something like "O' Lalo, as is the word of my Master coming to me, I am narrating that. Somebody) came with a marriage party of sin, and was forcibly asking for charity.” This doesn't make much sense. However, if we tell its historical context, that Guru Nanak Dev Ji uttered this shabad when he was staying with his friend Lalo, and told him how he was receiving divine revelations and that soon a mighty assailant (Baabar) would be coming with such a brutal army, as if it was a marriage party of sin, and would so plunder and loot the innocent public, as if he was forcibly asking for charity.” This kind of historical context gives an entirely different perspective and understanding to an ordinary reader, particularly one who does not know Punjabi, and is unfamiliar with Indian history and culture.
These volumes have been published and are available on Amazon, Barnes & Noble and Xlibris in hard cover, paper back and E-book versions. They can also be read on SikhNet and on Daljit Singh Jawa's website: GurbaniWisdom.com
Daljit Singh Jawa can be reached at (785) 267-0222 or [email protected]
The three remaining volumes are expected to be published in the next couple of months