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In this 'Botched Translations of Guru Granth Sahib ji' series, I want to highlight shabads, poems from Guru Granth Sahib, that have been translated incorrectly, which give the reader the wrong impression about the belief system of the author or about the message in Guru Granth Sahib ji. When I read the English translation of Guru Granth Sahib ji. I notice that there are certain mistakes embedded in these translations that are over-looked by most sikhs, who rely on them to make out the meaning of the shabad. These incorrect beliefs then become internalized and lead to incorrect understanding. The incorrect understanding is then propagated in real life and in online forums, it seeps into discussions and the mindset. One of the oft-quoted shabads of Nam Dev ji has him slowly paint a scholar into a corner, only to give him a lesson. Each time Nam Dev ji questions him, the scholar changes his religion. Bhagat Namdev ji notices this pattern a lot in native Indians, Hindus. There is a buffet of spiritual religious traditions laid out in front of them, and they take a little here and there. They wander through multiple Indian faiths, without learning anything. Namdev ji says, that unlike the Muslims who are strict to their faith, the Hindus are not strict on one faith. They keep tasting here and there on the buffet of faiths and this leads to their detriment. Nam Dev ji says it is good to stick to one religion and to practice its teachings. However this is only one eye. He adds that the one who has gyan is better than the one who is simply following a religion. The practical, the experiential knowledge of Atma, pure consciousness, is the second eye and the one who has both eyes is the most exalted in Namdev ji's view. He sets a high bar for Hindus and Muslims to strive for gyan and be strict to the faith they have chosen. However this shabad is twisted into something else, as told by Amardeep below. It is used to put down Hindus and Muslims, and it becomes a practice of Ahankar rather than something to strive for. There's a lot of misinformation about Bani of Nam Dev ji in Guru Granth Sahib. His words are twisted to mean things that he is simply not saying. The botched translation we will be looking at today is not itself botched but severely incomplete. So the meaning that is taken from the incomplete translation is often wrong. In this thread, we will delve into Bhagat Nam Dev ji's words and uncover the correct meaning. ਬਿਲਾਵਲੁ ਗੋਂਡ ॥ बिलावलु गोंड ॥ Bilāval gond. Raag Bilaval Gond ਆਜੁ ਨਾਮੇ ਬੀਠਲੁ ਦੇਖਿਆ ਮੂਰਖ ਕੋ ਸਮਝਾਊ ਰੇ ॥ ਰਹਾਉ ॥ आजु नामे बीठलु देखिआ मूरख को समझाऊ रे ॥ रहाउ ॥ Āj nāme bīṯẖal ḏekẖi▫ā mūrakẖ ko samjẖā▫ū re. Rahā▫o. Today, I, Namay, saw Vitthala, (another name of omni-present pure consciousness), and I will explain to those who haven't seen him. Bhagat Nam Dev ji converses with an ignorant scholar. ਪਾਂਡੇ ਤੁਮਰੀ ਗਾਇਤ੍ਰੀ ਲੋਧੇ ਕਾ ਖੇਤੁ ਖਾਤੀ ਥੀ ॥ ਲੈ ਕਰਿ ਠੇਗਾ ਟਗਰੀ ਤੋਰੀ ਲਾਂਗਤ ਲਾਂਗਤ ਜਾਤੀ ਥੀ ॥੧॥ पांडे तुमरी गाइत्री लोधे का खेतु खाती थी ॥ लै करि ठेगा टगरी तोरी लांगत लांगत जाती थी ॥१॥ Pāŉde ṯumrī gā▫iṯarī loḏẖe kā kẖeṯ kẖāṯī thī. Lai kar ṯẖegā tagrī ṯorī lāŉgaṯ lāŉgaṯ jāṯī thī. ||1|| Panday, I saw your Gayatri (another name of omni-present pure consciousness), grazing in the fields. Gayatri is a divine mantar that connects the chanter to the pure consciousness, thus it eats up negative actions, like a cow grazes a field. Since Gayatri took away all suffering, like a mother who cuddles her child, she was later personified as a Mother Goddess. Gayatri was also associated with the form of a cow, as the cow was a symbol for motherhood. So the farmer, thinking, Gayatri was a stray cow, beat her and broke her leg until she limped away. The scholar had no experiential knowledge of Gayatri, he did not really understand Gayatri to be able to defend her from Nam Devji criticism. So upon hearing this caricature of Gayatri, the Hindu scholar says he worships Mahadev, the God of Gods. Surely Namdev ji couldn't caricature Mahadev? ਪਾਂਡੇ ਤੁਮਰਾ ਮਹਾਦੇਉ ਧਉਲੇ ਬਲਦ ਚੜਿਆ ਆਵਤੁ ਦੇਖਿਆ ਥਾ ॥ ਮੋਦੀ ਕੇ ਘਰ ਖਾਣਾ ਪਾਕਾ ਵਾ ਕਾ ਲੜਕਾ ਮਾਰਿਆ ਥਾ ॥੨॥ पांडे तुमरा महादेउ धउले बलद चड़िआ आवतु देखिआ था ॥ मोदी के घर खाणा पाका वा का लड़का मारिआ था ॥२॥ Pāŉde ṯumrā mahāḏe▫o ḏẖa▫ule balaḏ cẖaṛi▫ā āvaṯ ḏekẖi▫ā thā. Moḏī ke gẖar kẖāṇā pākā vā kā laṛkā māri▫ā thā. ||2|| Panday, I saw your Mahadev (another name of omni-present pure consciousness), who was riding the bull. In the Parbati's house, the food was ready. She was going to take a bath. To guard her door, she took the turmeric paste applied on her body, and made a man to guard her. Meaning - Mother Nature created man out of matter. Then Mahadev came to the house to meet his wife. However this created man, did not recognize Mahadev and would not let him enter the home. Meaning - Pure Consciousness as Divine Father Spirit came to meet Mother Nature. Man was ignorant of his Divine Father, he could not recognize the Divine and would not let him enter his mind, due to his ignorance, wandering mind. Mahadev cut off his head. And later replaced with the head of an elephant, giving birth to Ganesh. Meaning - so the Diving Father destroyed man's ignorance and gave him enlightenment, transforming him into a transcendent being. The scholar had no knowledge of the deeper meanings to the stories of Mahadev. He had no actual faith in Mahadev. He thought who would kill a person for no reason? So then he says that he worships Ram. ਪਾਂਡੇ ਤੁਮਰਾ ਰਾਮ ਚੰਦੁ ਸੋ ਭੀ ਆਵਤੁ ਦੇਖਿਆ ਥਾ ॥ ਰਾਵਨ ਸੇਤੀ ਸਰਬਰ ਹੋਈ ਘਰ ਕੀ ਜੋਇ ਗਵਾਈ ਥੀ ॥੩॥ पांडे तुमरा रामचंदु सो भी आवतु देखिआ था ॥ रावन सेती सरबर होई घर की जोइ गवाई थी ॥३॥ Pāŉde ṯumrā rāmcẖanḏ so bẖī āvaṯ ḏekẖi▫ā thā. Rāvan seṯī sarbar ho▫ī gẖar kī jo▫e gavā▫ī thī. ||3|| Panday, I saw your Ram Chandra (another name of omni-present pure consciousness). His wife was kidnapped by Ravan. The scholar had no faith in Ram either; he could respond to this. So upon hearing this, the scholar realizes he doesn't worship any of them. He never had faith to begin with. He had no experiential knowledge, no deeper knowledge about the stories he read and analyzed. Bhagat Nam Dev ji then says ਹਿੰਦੂ ਅੰਨ੍ਹ੍ਹਾ ਤੁਰਕੂ ਕਾਣਾ ॥ਦੁਹਾਂ ਤੇ ਗਿਆਨੀ ਸਿਆਣਾ ॥ हिंदू अंन्हा तुरकू काणा ॥ दुहां ते गिआनी सिआणा ॥ Hinḏū anĥā ṯurkū kāṇā. Ḏuhāŉ ṯe gi▫ānī si▫āṇā. Hindu has no eyes but Muslim has at least one. However Enlightened being is the most intelligent. This use of the word ਸਿਆਣਾ and previous discussion gives context to what ਹਿੰਦੂ ਅੰਨ੍ਹ੍ਹਾ ਤੁਰਕੂ ਕਾਣਾ really means What eyes, or lack thereof, is Bhagat NamDev ji talking about? The Hindu does not have a religion, and he does not understand the deeper meaning. So the Hindu has 0 eyes. The Muslim at least has his religion however he does not have deeper knowledge. So the Muslim as 1 eye. However the Enlightened being, also practices religion and has deeper knowledge, that he has acquired through spiritual practice. So the enlightened one has both eyes. ਦੁਹਾਂ ਤੇ ਗਿਆਨੀ ਸਿਆਣਾ ॥ Within Hindus and Muslims, those who develop deep knowledge are the most exalted. ਹਿੰਦੂ ਪੂਜੈ ਦੇਹੁਰਾ ਮੁਸਲਮਾਣੁ ਮਸੀਤਿ ॥ ਨਾਮੇ ਸੋਈ ਸੇਵਿਆ ਜਹ ਦੇਹੁਰਾ ਨ ਮਸੀਤਿ ॥੪॥੩॥੭॥ हिंदू पूजै देहुरा मुसलमाणु मसीति ॥ नामे सोई सेविआ जह देहुरा न मसीति ॥४॥३॥७॥ Hinḏū pūjai ḏehurā musalmāṇ masīṯ. Nāme so▫ī sevi▫ā jah ḏehurā na masīṯ. ||4||3||7|| The Hindu worships the temple and the Muslim worships the mosque. Namay worships that where there is no temple nor mosque, meaning turiya avastha, state of pure consciousness. Isn't Nam Dev ji criticizing Hindus? Isn't he slandering their religions? Remember Namdev ji is criticizing his own people, Hindus are his own people. He has fought for them and he has represented them in front of kings. He wants to see them improve. He wants Hindus to follow a particular faith and stick to it. He wants his own followers to stick to the path that he has given them. In the previous shabad, he tells his followers to worship Ram, as instructed by the Bhagwad Gita. ਗੁਰਮਤਿ ਰਾਮ ਨਾਮ ਗਹੁ ਮੀਤਾ ॥ ਪ੍ਰਣਵੈ ਨਾਮਾ ਇਉ ਕਹੈ ਗੀਤਾ ॥੫॥੨॥੬॥ So Namdev ji is not trying to slander any religions here. He is not putting down the Gaytri, Mahadev, Ram, etc, as it is often interpreted by so-called "scholars". Instead, he is trying to paint the ignorant scholar into a corner and get him to admit that he is not really worshiping anybody so that by recognizing what he lacks, he may improve himself in that area. Nam Dev ji is trying to get him to adopt a certain path and do spiritual practice to gain deeper insight. Criticizing his own people? Where has Namdev ji represented Hindus? http://www.sikhawareness.com/topic/17024-muslim-sultan-tries-to-kill-namdev-ji-for-worshipping-vishnu-ji-translation/
Good morning all, This has been on my mind for a while, we know about the recent beheadings and killings reportedly carried out by Isis. Many Punjabi's who I know are very sympathic towards the victims. So I want to put the question why are punjabis(Sikhs) more inclined to get upset over the Isis beheadings? At no point do I believe a life is more important than someone else's, unless the person is a rapist or a child molestor in that case I have no emotions towards vile like that. Why aren't punjabis/Sikhs reading up about their history regarding shaheeds in battles and those who gave their life for the panth? Why are they disregarded and pushed to the side? Whereas Sikhs don't show emotion towards their own kurbanis? The reason for this topic is because a friend of mine who has recently expressed his sadness over the Jordan pilot burnt alive...I put the question to him "what about our own history of Singh's being beheaded and killed for even having long hair"(as written in rattan Singh's granth - jatts with long hair even being killed even if they were not khalsa). Please do discuss. Crystal
Greetings to all, My name is Jaginder Singh and I am an independent film maker based in Perth, Western Australia. Post 9/11, there have been many hate crimes (retaliatory) attacks on Muslims and persons that are assumed to be Muslims. I now hate flying as they "randomly" make me jump the hoops to get through security (not that I am saying security if unimportant) but, I know that the inconvenience that I face is nothing compared to what some others may have to endure on a regular basis just because they are Muslims or even look like a Muslim. This thought has always been in my mind but I when I read about the massacre in Wisconsin I felt extremely distraught. I remember feeling the same way during the attacks on 9/11. A sinking feeling of disgust and indescribably hurt. Don't let my name or my words fool you, I am not even remotely religious but I felt I was attacked too. I feel the need to document this controversial issue but I had other projects then. Now a year later, I am about to embark on my latest project, a documentary about mistaken identity and racial profiling. I do however, have a dilemma on what would be the most apt tittle for my documentary. This where I need your insight as a community/sangat. Should I call it *Dude, I am not a Muslim* or *Dude, I am not a terrorist* What's in the name you may ask? A lot. If we were to call it the former, one may be accused of alienating Muslims though the intention is to shed light on the fact that you not all colored people are Muslims and not all Muslims are colored people. Focus will fall on the turbaned Sikhs as they have the uncanny resemblance to terrorism's most famous poster boy, Osama bin Laden (at least to a layman). It would be controversial and intriguing hence more bums on the seat hence may possible attract more investors, something every indie film maker struggles with. Of course, there would be a segment about peace loving Muslims as well for it is not my intention to portray Muslim as terrorist. The latter may be more politically correct and the focus would be that not all Muslims are terrorist and also the subject above which is not all colored people are Muslims. We would still do segments of turbaned Sikhs and attacks on non Muslims and Muslims alike. I hope I am making sense and that everyone can freely voice the opinion or even disgust (?). I have created 2 FB pages for this reason, feel free to drop by and check them out too. https://www.facebook.com/dudeiamnot https://www.facebook.com/pages/Dude-I-a ... 0187585172 Jinder Perth