Ideal Singh

SHABAD KIRTAN THE INTERNATIONAL MEDIUM OF COMMUNICATION by MOONEY SINGH* The bard from Punjab, When Guru Nanak, the founder of the Sikh Religion, came to bless the world, he chose to do so with the Holy Word set to music. Wherever he went his Divine poems communicated in a relaxed and deeply enriching way whatever the Formless One wanted to say to humankind through his prophet. Audiences were charmed, entranced, and inspired by the unique poet-singer from Punjab. He travelled North, South, East and West throughout India and far beyond, singing in Sant Bhasha the lingua franca of his day, using the terminology of the regions and countries he travelled to, establishing manjis (centres), which served the poor and needy through langar (free common kitchen), provided free accommodation to travellers and were a place of worship where shabad kirtan communicated the Guru’s message and blessings daily. Shabad kirtan cut across all barriers of caste and religious practices. Thus, shabad kirtan is central to Sikh religious worship. Guru’s unique way of presenting the philopsophy of the Word continues to affect the hearts of millions.The Divine IconoclastGuru Nanak was a prophet and a world teacher. He was not an ordinary teacher of other people’s ideas. He was an enlightener with divine inspiration. His word and actions transformed the times and cultures. He did so fearlessly, and when necessary confronted the despotic rulers, always coming out victorious. He was learned in all the scriptures and many languages, but he broke with tradition and sang and wrote in the common tongue of the day, as his message was meant for all, particularly the neglected classes lacking social means and education.For medieval Indian society, this was an act of social revolution. He was challenging the established order and saying that no one class, caste, or group had a sole franchise on Divine wisdom. Religions had become shops bartering the Name of God. Guru Nanak came to stop this exploitation of the common people. His soul-poems shook the consciousness of the age and the subtle tremors are still being felt.In any age the greatest enemies of a prophet are the so-called intellectuals who have a vested interest in maintaining their lofty position in the status quo. In those days Hindu and Muslim priests controlled the lives of the people through their mastery over Sanskrit, Arabic, and Persian texts and scriptures. Sanskrit, the ‘language of the gods’, was not even to be accidently overheard by the lower castes who lived in fear of having molten lead poured down their ‘unholy’ ears. But Guru Nanak had such compassion for the people that he denied himself his high-caste privileges and identified with the lower sections of society. His was a well of wisdom from which anyone could drink.Bees to the honeyHe chose poetry and music as his medium of communication. He and Bhai Mardana, his rabeck musician, went on foot around the ancient world. They passed through dangerous forests and walked across perilous mountains and hot deserts to bring the Divine Word to the hearts of the people. Nanak’s style of preaching is unique among the world prophets. He would simply sit under the cool shade of a tree with his companion and begin to sing to the accompaniment of Mardana’s five-string rabeck. His melodious voice attracted people like bees to the honey. People would come and in the simple gathering and be absorbed in the experience of peace and quiet ecstacy. And they could understand the words of the musical poems, for wherever Nanak went, he used words and concepts that he knew his listeners would relate to. If speaking to yogis he might use Ramkali Raga enjoyed and appreciated for its mood of detachment. When speaking to Muslims he used the Names of God they uttered in their namaz. He travelled in Muslim countries and also wrote and sang in colloquial Persian. He also adapted local folktunes and created ragas like Tukhari. Like any true prophet Guru Nanak came down to the level of the audience and then lifted them up to the highest heights through the power of the Divine Word and music. In the common tongueSubsequently, Guru Nanak’s successors wrote bani in the same manner. Gurus Angad, Amar Das and Ram Das too, wrote simple uplifting bani in the language of the people. By the time of Guru Arjun Dev the Sikh community had developed considerably and had religious congregations in many parts of the country. Guru Arjun, a great scholar, wrote in different dialects as Guru Nanak had done. Later Guru Tegh Bahadur wrote in Brij Bhasha, the most common language of his day and this trend was again followed by Guru Gobind Singh. Thus Sri Guru Granth Sahib and the writings of the Tenth Guru combined with bhagat bani have been described as a treasury of medieval Indian languages, but more importantly they are songs for all people, not simply the learned.This multi-lingual, inter-faith text evolved according to the time, place, and level of understanding of its listeners. It speaks to all in the most universal terms about the experience of the One Formless Reality. It was always meant to be a universal scripture accessible to all. However, it is the least translated and known world scripture. Even the name Guru Nanak is hardly known outside India. The challenge of translationIn all world faiths, teams of scholars jointly go about the translation of the sacred books. They work together usually according to their area of specialisation. So far, there are four translations of Sri Guru Granth Sahib in English. Each has its plus points and drawbacks, and now there is a translation available in French. Those noble scholars who laboured intensely have served the Guru’s purpose well. These have all been independent efforts without the direct sponsorship of the Panth, and are largely the result of a handful of learned individuals, committed to sharing the gift of Gurbani with those who do not know the Gurmukhi language.The twentieth century is unprecedented in the development of communication and technology. It is also unprecedented in the field of literary translation. Literary and religious texts have been translated into every language on the globe. No one believes that the original can ever be replaced and the wise translator knows that every effort at bringing ideas faithfully and stylistically from the mother language into the host language is fraught with difficulties. However, without translation one culture cannot understand the ideas and motivating spiritual passions of another. That understanding in the days of the global village is crucial if the world is to avoid the path of planetary conflagration and establish a new order of humankind founded on mutual respect and a vision of the One Reality behind all shapes and forms.Music — the interfaith languageSikhi is by concept an interfaith dialogue. The cornerstone of its belief is this clear-sighted acknowledgement of the One Reality behind the variety, and its acceptance of all sincere paths to God. It, therefore, occupies a unique place among the family of religions. It can shine a light in an age of religious intolerance because of its committment to selflessly serving others. Indeed, Guru Nanak showed the way towards universal love through his practical life, helping the needy at all times and nourishing them through the power of the Word combined with music. This is a great blessing for Sikhs and non-Sikhs alike, for music is indeed that interfaith language that can create harmony where there is discord, health where there is disease, and enlightenment where there is ignorance. Music is the white horse on which the Shabad-guru rides most regally.Fine efforts have been made to translate Gurbani for reading and study. However, the Guru first attracted his sangat through kirtan. Music in the various ragas appropriate to the time of day, season, or occasion intensifies the intellectual content of the written shabad. Music creates in the listener a field of emotional depth to contemplate within. If reciting the text is sometimes a duty, then listening to the shabad in kirtan form is a joy which strengthens naturally the powers of concentration, preparing it for the experience of simran. Listening to the outer kirtan leads to the inner kirtan.The power of multi-lingual kirtanWhy shouldn’t we also share the universal message of Gurbani in musical translation too, so that non-Indians can understand and appreciate it ? The power of kirtan is so great that singing the original shabad alongside its translation (according to the language of the country where it is being performed) would have a profound impact.These days Westerners have turned their attention to Eastern forms of spirituality. Sikhi as yet is little known, except to a few thousand North American Sikh converts. But there are millions of others who are awakening spiritually but have no clear path to God. Guru Nanak gave us the gift of kirtan. It is the yoga of Sikhi preparing us for the Guru-given gift of simran. Music is the great bridge that can bring the Guru’s blessings into the lives of all kinds of races and into world culture.Such kirtan delivering the shabad and its translation in the same raga could truly bring the Guru’s message to the larger world, while still preserving the radiant conscious energy. In Western countries a new category of music has emerged which is called ‘World Music’. It takes music from its ethnic setting and mixes it with contemporary instruments and ideas. Such exponents, like Australia’s Dya Singh Group, have brought Gurbani before thousands of Westerners who now are at least aware of the Sikh religion. World Music has become very popular amongst those who are looking back to traditional forms of music for spiritual sustenance. Secular music has its place, but Gurbani is devotional by concept and not a mere entertainment. Its purity must be maintained and not watered down in any interfaith setting. Guru Nanak gave his blessings to the world through the simplest and most direct medium — words set to music. His intention was to reach out to the masses, not just the select few. Would it serve Guru’s purpose, if Gurbani remains untranslated and unsung, for shabad kirtan can only be fully enjoyed by those who understand it ?Is Gurmukhi becoming a dead language ?Translation is also a crucial factor in propagating the Guru’s Word to the next generation. These days, young Punjabi Sikhs are losing touch with Gurmukhi, the linguistic fountainhead (well-spring) of their heritage. This is particularly the case in foreign countries where Sikhs have settled. Most do not understand what the ragis are singing. People tend to go to the gurdwara out of habit and custom, but young people who have the heart for rebellion coupled with increased educational opportunities are honest enough not to be hypocritical when they don’t feel spiritual light shinning on them. Thus, due to the lack of inspiration, dearth of positive spiritual role models, and absence of the knowledge of their mother-tongue, they are drifting and drowning in the electronic sea of the urban world’s cultural glare, which is only committed to satisfying the materialistic desires of the moment. Thus, by the young, Gurbani is often perceived as being archaic and old-fashioned. This perhaps is the fate of language generally. Linguistic history shows that ancient Greek, Latin, and Sanskrit, became outmoded, dead literary languages. Is Gurmukhi heading in the same direction ?The timeless amrit kirtanFortunately, the institution of Shabad Kirtan with its timeless appeal through music is still the medium of instruction and communication of Sikhi. All religious services centre around singing (kirtan) of Gurbani. It keeps interest fresh in approaching the Guru’s psalms on the page. If the shabad is inscribed in the heart of the listener, one day its innate power will lead him or her toward the deep well of wisdom beneath the text, for Gurbani can never die. It is the storehouse of amrit, supposedly found only in Heaven. In mythology, both gods and demons fought over it to gain immortality, but in the real sense it was Guru Nanak and his successors who brought it to earth and made it available to all people through Sri Guru Granth Sahib. Perhaps now we have to start consciously singing the shabad in a relevant way for those who do not understand it. They will surely be re-inspired to learn Gurmukhi and study Gurbani in the original.Guru Nanak brought down the message from the Divine. Mardana’s rabeck was the musical midwife that gave birth to a tradition of spiritual practice through music. The message of the Guru is a timeless one and for all people regardless of race, language, creed, caste, or culture. Kirtan is the Guru’s gift to the world. Bol Mardania Sat Kartar ! Sing, O Mardana, The Creator is True !

"IDEALly" SWEDEN should win coz there is no forum member from Germany but there is one from SWEDEN :wink:... So... GO SWEDEN GO !!! (but I think Germany would win handz down...)

Awesome Home Page Logo... cool Art Work Keep it up Sir !!!

Accept my whole hearted gratitudez too... Itz been a really good learning curve for a STUPID :wink: like me... Just keep the gr8 work continued... Regardz... Aman

Oh this is Really Nice... Keep Posting...

If someone askz me a question... How Sant B was anywayz different from Osama Bin Laden? Both of them brought misery to their own people ? As a Layman What should I reply to him ? Can somebody put some light on this question ?

You can introduce your here... http://www.sikhawareness.com/sikhawareness...topic.php?t=648

Oh I dont mind anything... nd... I TRUST YOU !!

Any Cluez

For the benefit of those who are unfamiliear with CRICKETing Termz.. Duckworth/Lewis Method - for Rain affected Matches... Wisden Cricinfo staff - October 1, 2003 The ICC has announced that an enhanced version of the Duckworth/Lewis system for rain-affected one-day internationals will be introduced from October 3, when South Africa begin their five-match series against Pakistan. Called the Professional Edition, the system has specifically been introduced to ensure fair computation of the target when the team batting first makes an exceptionally high score. "We have always been aware that when the total set by the team batting first is much greater than average, the revised targets and par scores can sometimes seem unrealistic," said Frank Duckworth, one of the inventors of the method. The D/L rule almost spoilt Australia's party in the final of the 2003 World Cup: requiring 360 to win, India were struggling at 145 for 3 after 23 overs when rain threatened, but the D/L charts indicated that India needed only 12 more from the next two overs to be ahead of the target. "We have had the answer to this problem available for use for several years," explained Tony Lewis, the co-inventor. "Using the Professional Edition of the D/L method, India would have been 20 runs behind par – a much fairer reflection of the state of the game. With this system a team aiming at a very high total has to score at much closer to the required rate for most of the chase. This means the tables have to be adjusted to suit the target." The catch is that this adjustment cannot be done manually, and hence the new edition is entirely computerised. The ICC had earlier insisted on a method which could be computed manually, which is why the computerised version could not be introduced earlier. David Richardson, the ICC's General Manager – Cricket, indicated his satisfaction with the improved version: "The ICC believes that this change ensures that the system is now more accurate in setting targets in high-scoring matches. Teams and media will still receive sheets outlining the par score at the interval and after any subsequent rain delays and, where the facilities permit, scoreboards will also show the par score."

Oh Yes !! Me too looking forward to it...

ofcourse HEART

Regardz is another word

Nice Inspiring Story Indeed... but are you sure that this story was narrated by your friend... :roll:

:hearme:

A pretty general question, but what I am looking for are the incidentz when someone else's insistence on pushing their religiouz viewz on you affected you personally? Hmm... Here is an example: My friend was married last week to a woman from another faith, and they wanted to incorporate a lot of their customs (and language) into the ceremony. All went surprisingly except that my friendz mother couldn't accept that maybe the new couple wanted to make their own traditions...

The more we try to suppress a desire... the more we desire for it... :roll:

Forward => Phorberd 8)

So, what do think iz the best city or place for Sikhz to live and Why ?

I kind of agree with Sardu... I would say just one thing: Whatz in the Name? Naan'ch kee rakhyaa? Sikhism is for everyone in this world...

I found a very informative post by SikhAwareness in another forum about Sikh perspective of Tolerance of other Relgionz... Please read it deligently and then make your observationz... Thanx

But How ? :evil:

I know... Now this deed is bugging me... :cry:

Today killed a chockroach... it was bugging me while meditating... :roll: