QN 1 : I have translated the word SHABAD as meaning “WORD”. But having read Dalip singh’s note he has said SHABAD means JYOT.
That is true the “Shabad” doesn’t mean a word and we have never written it like that, never understood it like that, the Shabad is the Guru, Shabad is the SAT Ka Saroop, Shabad is the divine wisdom, Shabad is the Gurbani – Gyan Saroop of Akal Purakh, Shabad therefore represents the Akal Purakh Himself, the Shabad takes us to the Param Jyot and merges us with the Param Jyot, or makes us the Param Jyot, means our soul becomes a Param Jyot, the Jyot is already there, which is ignited with the Gur Parsaad of Naam and then eventually it becomes Param Jyot when it merges in the Nirgun Saroop of Akal Purakh and becomes one with Him. Shabad is the Saroop and the Sant becomes its Roop by merging in SAT. But we don’t think the Shabad is the Jyot or Param Jyot, it is the means of becoming a Param Jyot or merging in the Nirgun Saroop, it is the Saroop and not the Roop, the Roop is the soul that becomes one with the Nirgun Saroop. Only a Param Jyot can lighten another Jyot, mere Shabad can’t lighten another Jyot, only a Pagateyo Jyot can lighten another Jyot, not just the Shabad, it is the divine wisdom to become a Pargatyeo Jyot, but not a Pargateyo Jyot by itself.
“THE word “SABAD” USED IN GURU GRANTH HAS NOT BEEN UNDERSTOOD BY US ALL.
ALL TRANSLATIONS SO FAR MADE ARE FAR FROM CORRECT, INCLUDING THAT OF
LATE PROF. SAHIB SINGH, FROM WHOM I LEARNT MUCH ABOUT GURMAT, AND HAD LONG ASSOCIATION WITH HIM. HERE ALSO THIS GREAT POET OF THE GURU, USED THE WORDS “Bhaey Sabad Roopi”. THE WORD “SABAD” DOES NOT MEAN GURBANI but stands for the All Pervading Divine Jot. We shall understand the meaning of the word “SABAD”, from Gurbani of Aad Granth Sahib itself. “Sabdai opjai Amrit Baani. Gurmukh aakh sunavania.” Sri Guru Amar Das, Rag Majh Astpadi, p. 125 Aad Granth Ji.”
We have made the same observations about the Gurbani translations, we have read Professor Sahib Singhs Steak many a times, though gramatically and from the point of view of meanings of the words it is an excellent piece of work that has been done, but there is not much depth in it, it gives you only shallow knowledge only and doesn’t give you a glimpse of the depth of the Gurbani. This was the reasons when we wrote articles on “What is Gurbani”, where we have tried to explain this aspect. Gurbani is not something that can be understood just by reading it, it is the actual physical experiencing that makes it feel inside you and it is something that happens to you when you practice it in the real life. Professor Sahib Singh was a scholar but was not a Braham Gyani, and none of the Braham Gyanis so far have attempted to translate the Gurbani, because the meanings of Gurbani change and become deeper and deeper with the enhancement of the spirituality, it is the actual physical experience that matters and most of that can’t be described in words, or none of the Braham Gyanis have attempted to write about their own practical experiences in details, they have left it to be experienced by the individuals who move on this path. Bhai Veer Singh Ji has been a very well known figure in the recent Sikh History, who started to translate the Gurbani, probably when he started he didn’t have any Braham Gyan, but along the line when he was translating Gurbani and was half way through it, he started to get the Braham Gyan, and at that point he must have felt that whatever he has written is not right, so he left there and then, some people even say that he went in to a state of guilt that he has made a mistake by attempting to translate Gurbani.
The discussion about the Aad Granth and Shri Guru Granth Sahib Ji is a very controversial issue and there is no point in getting in to it, it makes no sense to us at all, all it matters is that it is Gurbani, and it should ideally be called Gurbani. We don’t think we need to make any changes in the articles concerning this thing, the use of the Shri Guru Granth Sahib Ji in the writings helps a lot of people, they don’t get in to such illusions and delusions, however, ideally it should be Shabad Guru or Gurbani.
QN 2: Also in Dalip Singh’s article he has said that Guru Gobind Singh ji never passed Gurgaddi i.e. the title GURU to the Ad Granth Ji. Because Guru refers to Jyot only. I know in Radha- soami literature they refer to tuks of bani as being from AG …i.e Adi Granth. Is this correct.?
We don’t think that there is any thing that physically existed called as Gur Gaddi, it is just in divine sense the existance of a Pargateyo Jyot Puran Braham Gyani who was highest level in spirtuality was given the responsibility to run the show one after another. There is no point in getting in to these controversies, we don’t think there was any such Hukamnama issued by Dassam Patshah Ji announcing Guru Granth Sahib Ji formally as the Guru, it has been very clearly mentioned in the Gurbani that Gurbani is the Guru, that Gurbani is Puran Braham Gyan, all the divine Amrits are in the Gurbani, so where was the need f proclaiming the Guru Granth Sahib as the Guru, again the Shabad is the Guru, the Gubani is the Guru, it is the Saroop of Akal Purakh, and should be honored to be so, but instead people restored to just bowing before the Granth and leaving aside the reality of earning the Shabad, or practicing the Gurbani and reach the Ultimate, it became a tradition only, a outside ritual. Again Gurbani is the ideal Shabad that should be used.
Dalip Singh’s article :
“It is Divine JOT in Gurus, from where emanates Gurbani. Here the poet stated that SatGuru ji MERGED HIS JOT IN THE ALL PERVADING AND PERMEATING IN ALL DIVINE JOT. The Poet also tells us that one day before the Guru’s Final Departure, Singhs inquired from the Guru, who would be his Successor. To them the Guru replied,
“TA SAMAI GUR BAIN SUNAYO.
KHALSA AAPNA ROOP BATAYO.
KHALAS HI SO HAI MUM KAMA,
BAKHAS KIO KHALAS KO JAMA”
The Guru replied I as Guru Jot, have already merged in Khalsa, and this Jot shall ever shine or manifest in Khalsa.”
This explanation supports the fact that only a pargateyo Jyot carries the Jyot, and so is Khalsa a Pargatyeo Jyot Puran Braham Gyani, and this is the highest and the ultimate level of the divine truth. We don’t know what is the spiritual level of Dalip Singh Ji, but there are a lot of Scholars of the Sikh History and religon who give their own descriptions, which doesn’t represent the Puran Sat, the Tatt Gyan, and so they end up contradicting their own words as Dalip Singh Ji have first called the Shabad as Jyot and then Khalsa as Jyot, but the truth is that the Khalsa is the Jyot or the Param Jyot is in the Khalsa and not Shabad, Shabad is the Saroop and Khalsa is its Roop, practice of Shabad makes the Jyot to appear and makes one a Khalsa.
We should avoid reading articles or books that are not written by the Braham Gyanis, if at all you can get something by reading will be the books or articles written by Braham Gyanis only. The best thing will be to rely upon your own wisdom which you are earning by yourself during your own Bandgi, the Tatt Gyaan you are getting during your own Bandgi, you really should not be needing to read anything written by various people such as the one you are referring to in this message, most of these kinds of writings are either stolen or a result of some readings and shallow wisdom and none of them is Tatt Gyan, the Tatt Gyan comes from with in after you physically experience it during your Bandgi process. Reading such stuff may or will cause you delusions and illusions and you may actually not gain anything.
Dassan Das (Slave Of God’s Slaves)