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ਹੁਕਮਨਾਮਾ ਸਾਹਿਬ - hukamnama sahib : 11/8/08
Posted by: Atma Singh (IP Logged)
Date: August 11, 2008 03:37AM

ੴਸਤਿਗੁਰਪ੍ਰਸਾਦਿ॥
ਧਨਾਸਰੀਮਹਲਾ੧ਛੰਤ
ਤੀਰਥਿਨਾਵਣਜਾਉਤੀਰਥੁਨਾਮੁਹੈ॥
ਤੀਰਥੁਸਬਦਬੀਚਾਰੁਅੰਤਰਿਗਿਆਨੁਹੈ॥
ਗੁਰਗਿਆਨੁਸਾਚਾਥਾਨੁਤੀਰਥੁਦਸਪੁਰਬਸਦਾਦਸਾਹਰਾ॥
ਹਉਨਾਮੁਹਰਿਕਾਸਦਾਜਾਚਉਦੇਹੁਪ੍ਰਭਧਰਣੀਧਰਾ॥
ਸੰਸਾਰੁਰੋਗੀਨਾਮੁਦਾਰੂਮੈਲੁਲਾਗੈਸਚਬਿਨਾ॥
ਗੁਰਵਾਕੁਨਿਰਮਲੁਸਦਾਚਾਨਣੁਨਿਤਸਾਚੁਤੀਰਥੁਮਜਨਾ॥੧॥
ਸਾਚਿਨਲਾਗੈਮੈਲੁਕਿਆਮਲੁਧੋਈਐ॥
ਗੁਣਹਿਹਾਰੁਪਰੋਇਕਿਸਕਉਰੋਈਐ॥
ਵੀਚਾਰਿਮਾਰੈਤਰੈਤਾਰੈਉਲਟਿਜੋਨਿਨਆਵਏ॥
ਆਪਿਪਾਰਸੁਪਰਮਧਿਆਨੀਸਾਚੁਸਾਚੇਭਾਵਏ॥
ਆਨੰਦੁਅਨਦਿਨੁਹਰਖੁਸਾਚਾਦੂਖਕਿਲਵਿਖਪਰਹਰੇ॥
ਸਚੁਨਾਮੁਪਾਇਆਗੁਰਿਦਿਖਾਇਆਮੈਲੁਨਾਹੀਸਚਮਨੇ॥੨॥
ਸੰਗਤਿਮੀਤਮਿਲਾਪੁਪੂਰਾਨਾਵਣੋ॥
ਗਾਵੈਗਾਵਣਹਾਰੁਸਬਦਿਸੁਹਾਵਣੋ॥
ਸਾਲਾਹਿਸਾਚੇਮੰਨਿਸਤਿਗੁਰੁਪੁੰਨਦਾਨਦਇਆਮਤੇ॥
ਪਿਰਸੰਗਿਭਾਵੈਸਹਜਿਨਾਵੈਬੇਣੀਤਸੰਗਮੁਸਤਸਤੇ॥
ਆਰਾਧਿਏਕੰਕਾਰੁਸਾਚਾਨਿਤਦੇਇਚੜੈਸਵਾਇਆ॥
ਗਤਿਸੰਗਿਮੀਤਾਸੰਤਸੰਗਤਿਕਰਿਨਦਰਿਮੇਲਿਮਿਲਾਇਆ॥੩॥
ਕਹਣੁਕਹੈਸਭੁਕੋਇਕੇਵਡੁਆਖੀਐ॥
ਹਉਮੂਰਖੁਨੀਚੁਅਜਾਣੁਸਮਝਾਸਾਖੀਐ॥
ਸਚੁਗੁਰਕੀਸਾਖੀਅੰਮ੍ਰਿਤਭਾਖੀਤਿਤੁਮਨੁਮਾਨਿਆਮੇਰਾ॥
ਕੂਚੁਕਰਹਿਆਵਹਿਬਿਖੁਲਾਦੇਸਬਦਿਸਚੈਗੁਰੁਮੇਰਾ॥
ਆਖਣਿਤੋਟਿਨਭਗਤਿਭੰਡਾਰੀਭਰਿਪੁਰਿਰਹਿਆਸੋਈ॥
ਨਾਨਕਸਾਚੁਕਹੈਬੇਨੰਤੀਮਨੁਮਾਂਜੈਸਚੁਸੋਈ॥੪॥੧॥

(ਅੰਘ ੬੮੭)


-----------------------------------


ੴ ਸਤਿ ਗੁਰ ਪ੍ਰਸਾਦਿ॥
ik oankaar sathigur prasaadh |
One Universal Creator God. By The Grace Of The True Guru:

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ਛੰਤ
dhanaasaree mehalaa 1 shantha
Dhanaasaree, First Mehl, Chhant:

ਤੀਰਥਿ ਨਾਵਣ ਜਾਉ ; ਤੀਰਥੁ ਨਾਮੁ ਹੈ॥
theerath naavan jaao theerath naam hai |
Why should I bathe at sacred shrines of pilgrimage? The Naam, the Name of the Lord, is the sacred shrine of pilgrimage.

ਤੀਰਥੁ ਸਬਦ ਬੀਚਾਰੁ ; ਅੰਤਰਿ , ਗਿਆਨੁ ਹੈ॥
theerath sabadh beechaar anthar giaan hai |
My sacred shrine of pilgrimage is spiritual wisdom within, and contemplation on the Word of the Shabad.

ਗੁਰ ਗਿਆਨੁ ਸਾਚਾ ਥਾਨੁ ; ਤੀਰਥੁ ਦਸ ਪੁਰਬ ਸਦਾ ਦਸਾਹਰਾ॥
gur giaan saachaa thaan theerath dhas purab sadhaa dhasaaharaa |
The spiritual wisdom given by the Guru is the True sacred shrine of pilgrimage, where the ten festivals are always observed.

ਹਉ ਨਾਮੁ ਹਰਿ ਕਾ , ਸਦਾ ਜਾਚਉ ; ਦੇਹੁ ਪ੍ਰਭ , ਧਰਣੀ ਧਰਾ॥
ho naam har kaa sadhaa jaacho dhaehu prabh dharaneedharaa |
I constantly beg for the Name of the Lord; grant it to me, O God, Sustainer of the world.

ਸੰਸਾਰੁ ਰੋਗੀ , ਨਾਮੁ ਦਾਰੂ ; ਮੈਲੁ ਲਾਗੈ , ਸਚ ਬਿਨਾ॥
sansaar rogee naam dhaaroo mail laagai sach binaa |
The world is sick, and the Naam is the medicine to cure it; without the True Lord, filth sticks to it.

ਗੁਰਵਾਕੁ ਨਿਰਮਲੁ ; ਸਦਾ ਚਾਨਣੁ ; ਨਿਤ ਸਾਚੁ ਤੀਰਥੁ ਮਜਨਾ॥੧॥
gur vaak niramal sadhaa chaanan nith saach theerath majanaa |1|
The Guru’s Word is immaculate and pure; it radiates a steady Light. Constantly bathe in such a true shrine of pilgrimage. ||1||

ਸਾਚਿ ਨ ਲਾਗੈ ਮੈਲੁ ; ਕਿਆ ਮਲੁ ਧੋਈਐ॥
saach n laagai mail kiaa mal dhoeeai |
Filth does not stick to the true ones; what filth do they have to wash off?

ਗੁਣਹਿ ਹਾਰੁ ਪਰੋਇ ; ਕਿਸ ਕਉ ਰੋਈਐ॥
gunehi haar paroe kis ko roeeai |
If one strings a garland of virtues for oneself, what is there to cry for?

ਵੀਚਾਰਿ ਮਾਰੈ , ਤਰੈ ਤਾਰੈ ; ਉਲਟਿ ਜੋਨਿ ਨ ਆਵਏ॥
veechaar maarai tharai thaarai oulatt jon n aaveae |
One who conquers his own self through contemplation is saved, and saves others as well; he does not come to be born again.

ਆਪਿ ਪਾਰਸੁ , ਪਰਮ ਧਿਆਨੀ ; ਸਾਚੁ , ਸਾਚੇ ਭਾਵਏ॥
aap paaras param dhiaanee saach saachae bhaaveae |
The supreme meditator is Himself the philosopher’s stone, which transforms lead into gold. The true man is pleasing to the True Lord.

ਆਨੰਦੁ ਅਨਦਿਨੁ , ਹਰਖੁ ਸਾਚਾ ; ਦੂਖ ਕਿਲਵਿਖ ਪਰਹਰੇ॥
aanandh anadhin harakh saachaa dhookh kilavikh pareharae |
He is in ecstasy, truly happy, night and day; his sorrows and sins are taken away.

ਸਚੁ ਨਾਮੁ ਪਾਇਆ , ਗੁਰਿ ਦਿਖਾਇਆ ; ਮੈਲੁ ਨਾਹੀ ਸਚ ਮਨੇ॥੨॥
sach naam paaeiaa gur dhikhaaeiaa mail naahee sach manae |2|
He finds the True Name, and beholds the Guru; with the True Name in his mind, no filth sticks to him. ||2||

ਸੰਗਤਿ ਮੀਤ ਮਿਲਾਪੁ ਪੂਰਾ ਨਾਵਣੋ॥
sangath meeth milaap pooraa naavano |
O friend, association with the Holy is the perfect cleansing bath.

ਗਾਵੈ ਗਾਵਣਹਾਰੁ , ਸਬਦਿ ਸੁਹਾਵਣੋ॥
gaavai gaavanehaar sabadh suhaavano |
The singer who sings the Lord’s Praises is adorned with the Word of the Shabad.

ਸਾਲਾਹਿ ਸਾਚੇ , ਮੰਨਿ ਸਤਿਗੁਰੁ ; ਪੁੰਨ ਦਾਨ ਦਇਆ ਮਤੇ॥
saalaahi saachae mann sathigur punn dhaan dhaeiaa mathae |
Worship the True Lord, and believe in the True Guru; this brings the merit of making donations to charity, kindness and compassion.

ਪਿਰ ਸੰਗਿ ਭਾਵੈ , ਸਹਜਿ ਨਾਵੈ ; ਬੇਣੀ ਤ ਸੰਗਮੁ ਸਤ ਸਤੇ॥
pir sang bhaavai sehaj naavai baenee th sangam sath sathae |
The soul-bride who loves to be with her Husband Lord bathes at the Triveni, the sacred place where the Ganges, Jamuna and Saraswaati Rivers converge, the Truest of the True.

ਆਰਾਧਿ ਏਕੰਕਾਰੁ ਸਾਚਾ ; ਨਿਤ ਦੇਇ , ਚੜੈ ਸਵਾਇਆ॥
aaraadh eaekankaar saachaa nith dhaee charrai savaaeiaa |
Worship and adore the One Creator, the True Lord, who constantly gives, whose gifts continually increase.

ਗਤਿ ਸੰਗਿ ਮੀਤਾ , ਸੰਤ ਸੰਗਤਿ ; ਕਰਿ ਨਦਰਿ ,ਮੇਲਿ ਮਿਲਾਇਆ॥੩॥
gath sang meethaa santhasangath kar nadhar mael milaaeiaa |3|
Salvation is attained by associating with the Society of the Saints, O friend; granting His Grace, God unites us in His Union. ||3||

ਕਹਣੁ ਕਹੈ ਸਭੁ ਕੋਇ ; ਕੇਵਡੁ ਆਖੀਐ॥
kehan kehai sabh koe kaevadd aakheeai |
Everyone speaks and talks; how great should I say He is?

ਹਉ ਮੂਰਖੁ ਨੀਚੁ ਅਜਾਣੁ ; ਸਮਝਾ ਸਾਖੀਐ॥
ho moorakh neech ajaan samajhaa saakheeai |
I am foolish, lowly and ignorant; it is only through the Guru’s Teachings that I understand.

ਸਚੁ , ਗੁਰ ਕੀ ਸਾਖੀ , ਅੰਮ੍ਰਿਤ ਭਾਖੀ ; ਤਿਤੁ ਮਨੁ ਮਾਨਿਆ ਮੇਰਾ॥
sach gur kee saakhee anmrith bhaakhee thith man maaniaa maeraa |
True are the Teachings of the Guru. His Words are Ambrosial Nectar; my mind is pleased and appeased by them.

ਕੂਚੁ ਕਰਹਿ , ਆਵਹਿ ਬਿਖੁ ਲਾਦੇ ; ਸਬਦਿ ਸਚੈ ਗੁਰੁ ਮੇਰਾ॥
kooch karehi aavehi bikh laadhae sabadh sachai gur maeraa |
Loaded down with corruption and sin, people depart, and then come back again; the True Shabad is found through my Guru.

ਆਖਣਿ ਤੋਟਿ ਨ ਭਗਤਿ ਭੰਡਾਰੀ ; ਭਰਿਪੁਰਿ ਰਹਿਆ ਸੋਈ॥
aakhan thott n bhagath bhanddaaree bharipur rehiaa soee |
There is no end to the treasure of devotion; the Lord is pervading everywhere.

ਨਾਨਕ ਸਾਚੁ ਕਹੈ ਬੇਨੰਤੀ ; ਮਨੁ ਮਾਂਜੈ , ਸਚੁ ਸੋਈ॥੪॥੧॥
naanak saach kehai baenanthee man maajai sach soee |4|1|
Nanak utters this true prayer; one who purifies his mind is True. ||4||1||

(PLEASE NOTE: PAD-CHED AND BISHRAAMS/HALF-BISHRAAMS ABOVE ARE ACCORDING TO MY VERY LIMITED OPINION)

-----------------------------------


ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

khalsa jeeo,

questions / comments:

firstly, pls feel free to offer differing pad-ched and pauses.

- ਤੀਰਥਿ ਨਾਵਣ ਜਾਉ ; ਤੀਰਥੁ ਨਾਮੁ ਹੈ॥ - there should be nasalisation on oora of ਜਾਉ because it's referring to first-person.

- ਤੀਰਥੁ ਸਬਦ ਬੀਚਾਰੁ ; ਅੰਤਰਿ , ਗਿਆਨੁ ਹੈ॥ - how do we know we are being told that the ਗਿਆਨੁ is within us or within the ਸਬਦ? i personally can't help thinking it is referring to the shabad i.e. ustat of gurshabad/brahm giyaan.

- ਹਉ ਨਾਮੁ ਹਰਿ ਕਾ , ਸਦਾ ਜਾਚਉ ; ਦੇਹੁ ਪ੍ਰਭ , ਧਰਣੀ ਧਰਾ॥ - ਹਉ and ਜਾਚਉ both require nasalisation on the ooraa.

- ਗੁਰਵਾਕੁ ਨਿਰਮਲੁ ; ਸਦਾ ਚਾਨਣੁ ; ਨਿਤ ਸਾਚੁ ਤੀਰਥੁ ਮਜਨਾ॥੧॥ - i feel that ਗੁਰਵਾਕੁ is referring to Gurmantar here. the evidence is that the first panktee above features ਨਾਮੁ with aunkharD i.e. singular noun, and here we have the second panktee featuring the compound-word ਗੁਰਵਾਕੁ - ਗੁਰ ka ਵਾਕੁ i.e. 'the guru's singular word' (ਵਾਕੁ too is a singular noun). ਗੁਰਵਾਕੁ is that which constantly sheds it's constant light, and is that which we can bathe in constantly - which is gurmantar - ਨਾਮੁ ਹਰਿ ਕਾ.

- ਗੁਣਹਿ ਹਾਰੁ ਪਰੋਇ ; ਕਿਸ ਕਉ ਰੋਈਐ॥ - veer kulbeer singh jee, i think you once said that you pronounce ਗੁਣਹਿ as a quick 'ha' instead of a quick 'hair', the latter being the most common way. given this word is indic and not farsee/arabee, would we not pronounce it without strong/quick 'ha' or is this an exception? also, would we nasalise at end here given it's plural (i so need to learn about plurals/context and consequent nasalisation properly - will work on this).

- ਹਉ ਮੂਰਖੁ , ਨੀਚੁ ਅਜਾਣੁ ; ਸਮਝਾ ਸਾਖੀਐ॥ - ਹਉ requires nasalisation on the ooraa - first person.

- ਸਚੁ , ਗੁਰ ਕੀ ਸਾਖੀ , ਅੰਮ੍ਰਿਤ ਭਾਖੀ ; ਤਿਤੁ ਮਨੁ ਮਾਨਿਆ ਮੇਰਾ॥ - i would pause very slightly after saying ਸਚੁ to avoid pronouncing it in a such a way as though it means ਸਚੁਗੁਰ i.e. the true guroo. perhaps by pausing slightly, we clarify that the word ਸਚੁ means 'the truth' - singular noun. siree guroo sahib jee's ਸਾਖੀ (ਗੁਰਬਾਨੀ), which is ਸਚੁ (the truth), is ਅੰਮ੍ਰਿਤ i.e. when one is truly exposed to it, they are enchanted to the point they become willing bonded-slaves to satguroo/vaheguroo and are brought from death to life...this makes more sense of the panktee that follows which talks about those who don't and how they come and go constantly i.e. are prone to birth and death. however, can ਸਚੁ not also mean 'true' i.e. a verb or would it have to be mukta or with a siharee to mean this. in the last panktee:

ਨਾਨਕ ਸਾਚੁ ਕਹੈ ਬੇਨੰਤੀ ; ਮਨੁ ਮਾਂਜੈ , ਸਚੁ ਸੋਈ॥੪॥੧॥

ਸਚੁ has been taken to mean 'true' i.e. a verb. however, what is stopping it from meaning 'the truth' (noun)? i.e. nanak declares the truth/supplicates the following truth: [then we are given this truth:] that person who cleans their mind [through gurmat/naam/gurbaaNee/seva etc.], only they are/become the truth i.e. enjoy ik-mik/milaap with vaheguroo who is The Truth.

which viyakarN rules stop as from interpreting in this way?

- ਆਖਣਿ ਤੋਟਿ ਨ ਭਗਤਿ ਭੰਡਾਰੀ ; ਭਰਿਪੁਰਿ ਰਹਿਆ ਸੋਈ॥ - this panktee expresses the importance of viyakarN very well. without treating the word ਭਗਤਿ as meaning ਭਗਤੀ, we would get a very different meaning. the word would be treated as meaning ਭਗਤੁ (singular) or perhaps even ਭਗਤ (plural) and we would then be doing ustat of bhagats as opposed to bhagtee. this is not a bad thing but i humbly believe it would not fit with the general context of the rest of the gurshabad.

pls share your valuable thoughts sadh-sangat jeeo.

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

ਦਾਸ,
ਆਤਮਾ ਸਿੰਘ

 



Re: ਹੁਕਮਨਾਮਾ ਸਾਹਿਬ - hukamnama sahib : 11/8/08
Posted by: Atma Singh (IP Logged)
Date: August 12, 2008 08:50AM

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

veer kulbir singh jee,

i've just slowly re-read your thread re: nasalisation on plurals. great information.

above, i asked the question:


"

- ਗੁਣਹਿ - ....would we nasalise at end here given it's plural (i so need to learn about plurals/context and consequent nasalisation properly - will work on this).

"

the post you previously wrote was about nouns which do not normally have a kanna at the end when they are plural - you said when they do have kanna, due to poetic/rhyming reasons, we should nasalise them if their is sambandhak (preposition) after them.

in the case of the above, the plural ਗੁਣਹਿ does not end with a kanna. when the word ਗੁਣ appears as a plural, it appears as ਗੁਣ i.e. without a kanna. so above, is it the case that given it is a plural term, given it has ended with ਹਿ, and there is a sambandhak after it (ਮੈ ਗੁਣਹਿ 'ਕਿ/ਦਿ' ਹਾਰੁ...), we would also nasalise here? and is it also the case that if there was no sambandhak after it, whether pargat or gupt, we would not nasalise the ਹਿ ? i.e. do the same rules apply with ਹਿ as they do for kanna?

dhanvaad.

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

ਦਾਸ,
ਆਤਮਾ ਸਿੰਘ

 



Re: ਹੁਕਮਨਾਮਾ ਸਾਹਿਬ - hukamnama sahib : 11/8/08
Posted by: singh05 (IP Logged)
Date: August 12, 2008 05:19PM

how do you know when it is singular or plural?

 



Re: ਹੁਕਮਨਾਮਾ ਸਾਹਿਬ - hukamnama sahib : 11/8/08
Posted by: kulbir singh (IP Logged)
Date: August 13, 2008 07:13AM

Veer Atma Singh jeeo,

Quote:
- ਤੀਰਥਿ ਨਾਵਣ ਜਾਉ ; ਤੀਰਥੁ ਨਾਮੁ ਹੈ॥ - there should be nasalisation on oora of ਜਾਉ because it's referring to first-person.

Correct.

Quote:
- ਤੀਰਥੁ ਸਬਦ ਬੀਚਾਰੁ ; ਅੰਤਰਿ , ਗਿਆਨੁ ਹੈ॥ - how do we know we are being told that the ਗਿਆਨੁ is within us or within the ਸਬਦ? i personally can't help thinking it is referring to the shabad i.e. ustat of gurshabad/brahm giyaan.

ਸ਼ਬਦ ਦਾ ਬੀਚਾਰ ਕਰਨਾ ਤੀਰਥ ਹੈ ਕਿਉਂਕਿ ਇਸ ਨਾਲ ਅੰਦਰ (ਮੇਰੇ ਅੰਦਰ) ਗਿਆਨ ਪੈਦਾ ਹੁੰਦਾ ਹੈ. Your point is a good one and I will give it more thougth.


Quote:
- ਹਉ ਨਾਮੁ ਹਰਿ ਕਾ , ਸਦਾ ਜਾਚਉ ; ਦੇਹੁ ਪ੍ਰਭ , ਧਰਣੀ ਧਰਾ॥ - ਹਉ and ਜਾਚਉ both require nasalisation on the ooraa.

correct.


Quote:
- ਗੁਰਵਾਕੁ ਨਿਰਮਲੁ ; ਸਦਾ ਚਾਨਣੁ ; ਨਿਤ ਸਾਚੁ ਤੀਰਥੁ ਮਜਨਾ॥੧॥ - i feel that ਗੁਰਵਾਕੁ is referring to Gurmantar here. the evidence is that the first panktee above features ਨਾਮੁ with aunkharD i.e. singular noun, and here we have the second panktee featuring the compound-word ਗੁਰਵਾਕੁ - ਗੁਰ ka ਵਾਕੁ i.e. 'the guru's singular word' (ਵਾਕੁ too is a singular noun). ਗੁਰਵਾਕੁ is that which constantly sheds it's constant light, and is that which we can bathe in constantly - which is gurmantar - ਨਾਮੁ ਹਰਿ ਕਾ.

Correct.

Quote:
- ਗੁਣਹਿ ਹਾਰੁ ਪਰੋਇ ; ਕਿਸ ਕਉ ਰੋਈਐ॥ - veer kulbeer singh jee, i think you once said that you pronounce ਗੁਣਹਿ as a quick 'ha' instead of a quick 'hair', the latter being the most common way. given this word is indic and not farsee/arabee, would we not pronounce it without strong/quick 'ha' or is this an exception? also, would we nasalise at end here given it's plural (i so need to learn about plurals/context and consequent nasalisation properly - will work on this).

Looks like we should nasalize the ਹਿ of ਗੁਣਹਿ since there is a sambandhaki pad after this word and this word is a plural noun. The meaning is gunaa daa haar.


Quote:
- ਹਉ ਮੂਰਖੁ , ਨੀਚੁ ਅਜਾਣੁ ; ਸਮਝਾ ਸਾਖੀਐ॥ - ਹਉ requires nasalisation on the ooraa - first person.

Correct. The word ਹਉ is always nasalized.


Quote:
- ਸਚੁ , ਗੁਰ ਕੀ ਸਾਖੀ , ਅੰਮ੍ਰਿਤ ਭਾਖੀ ; ਤਿਤੁ ਮਨੁ ਮਾਨਿਆ ਮੇਰਾ॥ - i would pause very slightly after saying ਸਚੁ to avoid pronouncing it in a such a way as though it means ਸਚੁਗੁਰ

Correct.

Quote:
ਨਾਨਕ ਸਾਚੁ ਕਹੈ ਬੇਨੰਤੀ ; ਮਨੁ ਮਾਂਜੈ , ਸਚੁ ਸੋਈ॥੪॥੧॥

ਸਚੁ has been taken to mean 'true' i.e. a verb. however, what is stopping it from meaning 'the truth' (noun)? i.e. nanak declares the truth/supplicates the following truth: [then we are given this truth:] that person who cleans their mind [through gurmat/naam/gurbaaNee/seva etc.], only they are/become the truth i.e. enjoy ik-mik/milaap with vaheguroo who is The Truth.

which viyakarN rules stop as from interpreting in this way?

I will think about it and post my views later.

Daas,
Kulbir Singh

 



Re: ਹੁਕਮਨਾਮਾ ਸਾਹਿਬ - hukamnama sahib : 11/8/08
Posted by: gsingh (IP Logged)
Date: August 13, 2008 07:52AM

you wrote:


ਗੁਰ ਗਿਆਨੁ ਸਾਚਾ ਥਾਨੁ ; ਤੀਰਥੁ ਦਸ ਪੁਰਬ ਸਦਾ ਦਸਾਹਰਾ॥

I believe jamkee should be after gian, vishraam after teerath.

I don't agree with many of the jamkees you put in, but I think this was the only vishraam I picked up on that I thought wasn't correct.

you wrote:

ਸਾਚਿ ਨ ਲਾਗੈ ਮੈਲੁ ; ਕਿਆ ਮਲੁ ਧੋਈਐ

It is imperative to put a jamkee after saach.


Also, another point, maybe you covered it already, but where naavai, naavan, or any other derivative means to bathe, the nana should be said with a halant on the nanaa.

 



Re: ਹੁਕਮਨਾਮਾ ਸਾਹਿਬ - hukamnama sahib : 11/8/08
Posted by: Atma Singh (IP Logged)
Date: August 13, 2008 09:45AM

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

veer jeeo,

thanks for your comments.

veer gsingh jee, i remember reading an excerpt from panth rattan baba gurbachan singh bhindraa(n)valae's pustak 'GurbaaNee Paath DarpaN' and he too mentions this rule about placing halant (light h sound signified by mini-haha at the foot of a letter) on the nanna. i think i need to learn how to do ucharan of this more slighlty as when i do it it sounds too much like a full ha-ha!

your point about one of the panktees being bishraamed as:

ਗੁਰ ਗਿਆਨੁ , ਸਾਚਾ ਥਾਨੁ ਤੀਰਥੁ ; ਦਸ ਪੁਰਬ ਸਦਾ ਦਸਾਹਰਾ॥
also makes sense. the jhamkee you have placed emphasises the point being made about the supremacy of maharaaj jee's giaan. i think i accidentally placed the bishraam before teerath - i agree, it should be afterwards because to say ਥਾਨੁ (singular, 'place') ਤੀਰਥੁ (singular, 'place of pilgrimage/ritual cleansing) would be to repeat 'place' twice which doesn't seem neccesary.

ਸਾਚਿ , ਨ ਲਾਗੈ ਮੈਲੁ ; ਕਿਆ ਮਲੁ ਧੋਈਐ
jhamkee as you have placed above, also makes more sense re: the meaning.

as you have rightly noticed, i am not very good when it comes to placing jhamkees/bishraams. pls do share your views because it is only with the kirpa of gursikhs such as yourselves that i may learn anything and others who read the hukamnama threads.

veer kulbir singh jee, pls do reply re: my second post regarding pluralisation rules re: ਹਿ when you get time. also, please let me know why you pronounce ha instead of eh re: ਗੁਣਹਿ if this is the case.

also, re:

ਨਾਨਕ ਸਾਚੁ ਕਹੈ ਬੇਨੰਤੀ ; ਮਨੁ ਮਾਂਜੈ , ਸਚੁ ਸੋਈ॥੪॥੧॥

does the aunkharD ਸਚੁ not support the theory re 'truth' as opposed to 'true'?

ps - just looking over all the pankteeaa(n) again, i now feel differently re: bishrasm/jhamkees. for instance, perhaps the panktee:

ਹਉ ਮੂਰਖੁ , ਨੀਚੁ ਅਜਾਣੁ ; ਸਮਝਾ ਸਾਖੀਐ॥

should be read as:

ਹਉ ਮੂਰਖੁ , ਨੀਚੁ ਅਜਾਣੁ ; ਸਮਝਾ , ਸਾਖੀਐ॥

this seems to emphasise the 3 part meaning more i.e. i am a fool / of lowly intellect / i understand, [only] through your ਸਾਖੀਐ / updeshaa(n)

same with:

ਸਚੁ , ਗੁਰ ਕੀ ਸਾਖੀ , ਅੰਮ੍ਰਿਤ ਭਾਖੀ ; ਤਿਤੁ ਮਨੁ ਮਾਨਿਆ ਮੇਰਾ॥

perhaps, to better clarify meaning and emphasise the imprtance of ਗੁਰ ਕੀ ਸਾਖੀ , a jhamkee should al;so be placed as follows:

ਸਚੁ , ਗੁਰ ਕੀ ਸਾਖੀ , ਅੰਮ੍ਰਿਤ ਭਾਖੀ ; ਤਿਤੁ , ਮਨੁ ਮਾਨਿਆ ਮੇਰਾ॥

i.e. with this/via ਗੁਰ ਕੀ ਸਾਖੀ , ਮਨੁ ਮਾਨਿਆ ਮੇਰਾ

as veer kulbeer singh jee always says, ਗੁਰ ਕੀ ਸਾਖੀ is truly agam and abodh.

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

ਦਾਸ,
ਆਤਮਾ ਸਿੰਘ

 



bump
Posted by: Atma Singh (IP Logged)
Date: August 15, 2008 02:20AM

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

"veer kulbir singh jee, pls do reply re: my second post regarding pluralisation rules re: ਹਿ when you get time. also, please let me know why you pronounce ha instead of eh re: ਗੁਣਹਿ if this is the case".

:-)

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

ਦਾਸ,
ਆਤਮਾ ਸਿੰਘ

 





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