dallysingh101

Okay, You're wrong. Panjabis are more than just immigrant Persians. That's a stupid statement. First thing, LOTS of the Africans/African-Americans that did this didn't survive, they died. The ones we see are the descendents of the ones that didn't. Not all, some Africans are very similar in physique to AA, like Nigerians. But the differences we do see can be down to mixed blood and natural selection from the horrendous experience of slavery.

Naam seems to imply all of Waheguru and the mystical way Waheguru underpins all of creation? It's also the vehicle for us to connect to Akal Purakh. I also think that this is why satnaam comes straight after Ik Oankar. When I look at many of the pauris preceding the pangtis we've been looking at, it all seems to revolve around an exploration of naam? Yeah, it seems to unscores the sheer futility of trying to find the borders or limits of this naam (and by essence Akal Purakh), and it is a warning against trying such a thing and how this will be detrimental to our spiritual growth. I think it also gives a good reason of why we should keep our spiritual states gupt too. When we try and give verbal accounts, we're destined to fail.

You might want to....... Have you spoken to your parents about all these feelings and emotions? What did they say?

No one read this? I thought it was awesome?!?

Shackle gives the traditional interpretation of niee

A lot of the traditional interpretations have translated ਨਾਈ itself to mean grandness - that doesn't make sense (ਵਡੀ ਨਾਈ trans: great is [Waheguru's] greatness). I think naam fits better? And it does work solidly in context, explaining how naam mysteriously and unfathomably is the source of creation. A naam that is inexpressible and can't be contained within human expression. ???

It's very likely orders from top down is what is making them behave like this.

I lived there too as a student for a while in the 90s (Brixton). Yes, violence was there (I remember seeing a drive by victim dead outside a shop there), but I think the violence was also exaggerated by the media at the time, trying to demonise the area.

If I just postulate that kiv means how, and keeo means why, this would give us: ਕਿਵ ਕਰਿ ਆਖਾ ਕਿਵ ਸਾਲਾਹੀ ਕਿਉ ਵਰਨੀ ਕਿਵ ਜਾਣਾ How could I speak [of Waheguru], how could I praise [Waheguru], why would I give such a statement, how could I know [Waheguru] Nanak says, everyone tries to speak [of Waheguru] each trying to be wiser than the other Then we have: ਵਡਾ ਸਾਹਿਬੁ ਵਡੀ ਨਾਈ ਕੀਤਾ ਜਾ ਕਾ ਹੋਵੈ ॥ ਨਾਨਕ ਜੇ ਕੋ ਆਪੌ ਜਾਣੈ ਅਗੈ ਗਇਆ ਨ ਸੋਹੈ ॥੨੧॥ Grand is the Lord, Grand is naam, whatever [Waheguru] does, happens Nanak: If someone [thinks] that they know themselves, they will not receive splendour when they go forward [after this life?]

That's becoming more and more apparent. So in this tuk, do people think ਕਿਵ and ਕਿਉ have the same meaning? ਕਿਵ ਕਰਿ ਆਖਾ ਕਿਵ ਸਾਲਾਹੀ ਕਿਉ ਵਰਨੀ ਕਿਵ ਜਾਣਾ

I think this just highlights how much attention we need to pay. Gurbani does use synonyms, and the same words do have different meanings at different places. If we don't acknowledge that, we're also simplifying.

Here Professor Sahib Singh's interpretation: ਕਿਵ ਕਰਿ ਆਖਾ ਕਿਵ ਸਾਲਾਹੀ ਕਿਉ ਵਰਨੀ ਕਿਵ ਜਾਣਾ ॥ ਨਾਨਕ ਆਖਣਿ ਸਭੁ ਕੋ ਆਖੈ ਇਕ ਦੂ ਇਕੁ ਸਿਆਣਾ ॥ ਪਦ ਅਰਥ: ਕਿਵ ਕਰਿ = ਕਿਉਂ ਕਰਿ, ਕਿਸ ਤਰ੍ਹਾਂ। ਆਖਾ = ਮੈਂ ਆਖਾਂ, ਮੈਂ ਬਿਆਨ ਕਰਾਂ, ਮੈ ਕਹਿ ਸਕਾਂ। ਸਾਲਾਹੀ = ਮੈਂ ਸਾਲਾਹਾਂ, ਮੈਂ ਅਕਾਲ ਪੁਰਖ ਦੀ ਵਡਿਆਈ ਕਰਾਂ। ਕਿਉ = ਕਿਉਂ ਕਰਿ, ਕਿਸ ਤਰ੍ਹਾਂ। ਵਰਨੀ = ਮੈਂ ਵਰਣਨ ਕਰਾਂ, ਸਭੁ ਕੋ = ਹਰੇਕ ਜੀਵ। ਆਖਣਿ ਆਖੈ = ਆਖਣ ਨੂੰ ਤਾਂ ਆਖਦਾ ਹੈ, ਆਖਣ ਦਾ ਜਤਨ ਕਰਦਾ ਹੈ। ਇਕ ਦੂ ਇਕੁ ਸਿਆਣਾ = ਇਕ ਦੂਜੇ ਤੋਂ ਸਿਆਣਾ ਬਣ ਬਣ ਕੇ, ਇਕ ਜਣਾ ਆਪਣੇ ਆਪ ਨੂੰ ਦੂਜੇ ਤੋਂ ਸਿਆਣਾ ਸਮਝ ਕੇ। ਦੂ = ਤੋਂ। ਅਰਥ: ਮੈਂ ਕਿਸ ਤਰ੍ਹਾਂ (ਅਕਾਲ ਪੁਰਖ ਦੀ ਵਡਿਆਈ) ਦੱਸਾਂ, ਕਿਸ ਤਰ੍ਹਾਂ ਅਕਾਲ ਪੁਰਖ ਦੀ ਸਿਫਤਿ-ਸਾਲਾਹ ਕਰਾਂ, ਕਿਸ ਤਰ੍ਹਾਂ (ਅਕਾਲ ਪੁਰਖ ਦੀ ਵਡਿਆਈ) ਵਰਣਨ ਕਰਾਂ ਅਤੇ ਕਿਸ ਤਰ੍ਹਾਂ ਸਮਝ ਸਕਾਂ? ਹੇ ਨਾਨਕ! ਹਰੇਕ ਜੀਵ ਆਪਣੇ ਆਪ ਨੂੰ ਦੂਜੇ ਨਾਲੋਂ ਸਿਆਣਾ ਸਮਝ ਕੇ (ਅਕਾਲ ਪੁਰਖ ਦੀ ਵਡਿਆਈ) ਦੱਸਣ ਦਾ ਜਤਨ ਕਰਦਾ ਹੈ, (ਪਰ ਦੱਸ ਨਹੀਂ ਸਕਦਾ) । Here's the Faridkot steek: ਤਿਸ ਪ੍ਰਭੂ ਕੇ ਉਤਪਤੀ ਪ੍ਰਕਾਰ ਕੋ ਕਿਸ ਤਰਾਂ ਕਥਨ ਕਰੂੰ। ਪੁਨਾ ਤਿਸ ਕੇ ਪਾਲਨਾ ਕਰਨੇ ਕੇ ਪ੍ਰਕਾਰ ਕੋ ਕਿਸ ਤਰਾਂ ਬਰਨਨ ਕਰੂੰ ਅਰੁ ਕਿਸ ਪ੍ਰਕਾਰ ਜਾਣਾ ਕੇ ਇਸ ਤਰਾਂ ਸੰਘਾਰੁ ਕਰਤਾ ਹੈ ਤਾਂ ਤੇ ਮੈ ਤਿਸ ਕੀ (ਸਾਲਾਹੀ) ਉਪਮਾ ਕੈਸੇ ਕਰੂੰ ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਕਹਤੇ ਹੈਂ ਹੇ ਸਿਧੋ (ਆਖਣਿ) ਅਖ੍ਯਾਨ ਅਰਥਾਤ ਕਥਾ ਪ੍ਰਸੰਗ ਕਰਨੇ ਕੋ ਸਭ ਏਕ ਸੇ ਏਕ ਵਡਾ ਬਣ ਕਰ ਕਹਿਤਾ ਹੈ ਪ੍ਰੰਤੂ ਅੰਤੁ ਕੋਈ ਨਹੀਂ ਪਾਵਤਾ ਹੈ ॥ ❀ਤਾਂਤੇ ਏਹੀ ਜਾਨੋ ਜੈਸਾ ਵਡਾ ਸਾਹਿਬੁ ਹੈ ਤੈਸੀ ਵਡੀ ਉਸ ਕੀ (ਨਾਈ) ਵਡਾਈ ਹੈ ਕ੍ਯੋਂਕਿ ਜਿਸ ਕਾ ਕੀਆ ਹੋ ਸਕਤਾ ਹੈ॥ ਭਾਵ ਸੱਤ ਸੰਕਲਪ ਹੈ। ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਕਹਤੇ ਹੈਂ ਜੋ ਕੋਈ (ਆਪੌ ਜਾਣੈ) ਅਪਣੇ ਕੋ ਜਾਨਤਾ ਹੈ ਅਰਥਾਤ ਏਹੁ ਸਮਝਤਾ ਹੈ ਕਿ ਮੈਂ ਕਹਿ ਸਕਤਾ ਹੂੰ ਵਾ ਸਭ ਕਾਮ ਕਰ ਸਕਤਾ ਹੂੰ। ਐਸਾ ਹੰਕਾਰੀ ਆਗੇ ਪ੍ਰਲੋਕ ਮੈਂ ਜਾਇਕਰ ਸੋਭਾ ਨਹੀਂ ਪਾਵਤਾ। ਭਾਵ ਏਹੁ ਕਿ ਨੀਰਗਤਿ ਕੋ ਪਾਵਤਾ ਹੈ॥੨੧॥ ❀ਪ੍ਰਸ਼ਨ: ਇਸ ਰਚਨਾ ਮੇ ਤੋ ੭ ਪਤਾਲ ਔਰ ੭ ਅਕਾਸ ਐਸਾ ਨਿਜਮੁ ਕੀਆ ਹੈ ਫਿਰ ਪ੍ਰਿਥਵੀ ਕਾ ਉਣੰਜਾ ਕ੍ਰੋੜ ਜੋਜਨ ਤਥਾ ਪਰਬਤਾਦਿਕੋਂ ਕਾ ਭੀ ਪ੍ਰਮਾਣੁ ਕੀਆ ਹੈ ਆਪ ਕਹਤੇ ਹੋ ਕਿ ਕੋਈ ਭੀ ਨਹੀਂ ਕਹਿ ਸਕਤਾ ਏਹਿ ਕੈਸੇ ਜਾਨਾ ਜਾਵੇ॥ ਉੱਤਰ:

We get this from an online dictionary: SGGS Gurmukhi-Gurmukhi Dictionary Ki-u. 1. ਕਿਵੇਂ, ਕਿਸ ਪ੍ਰਕਾਰ। 2. ਕਿਸ ਲਈ। 3. ਬੇਸ਼ਕ (ਭਾਵ)। 1. how. 2. why. 3. may. 1. ਉਦਾਹਰਨ: ਕਿਵ ਕਰਿ ਆਖਾ ਕਿਵ ਸਾਲਾਹੀ ਕਿਉ ਵਰਨੀ ਕਿਵ ਜਾਣਾ ॥ Japujee, Guru ʼnanak Dev, 21:15 (P: 5). ਉਦਾਹਰਨ: ਜਿਸਹਿ ਬੁਝਾਏ ਸੋਈ ਝੂਝੈ ਬਿਨੁ ਬੂਝੇ ਕਿਉ ਰਹੀਐ ॥ (ਕਿਵੇਂ, ਕੀ ਲਾਭ ਹੈ ਜੀਵਨ ਦਾ). Raga Gaurhee, Kabir, 51, 3:1 (P: 334). 2. ਉਦਾਹਰਨ: ਸੋ ਕਿਉ ਵਿਸਰੈ ਮੇਰੀ ਮਾਇ ॥ Raga Aaasaa 1, Sodar, 3, 1:1 (P: 9). 3. ਉਦਾਹਰਨ: ਪਾਛੈ ਤੇ ਜਮੁ ਕਿਉ ਨ ਪਠਾਵਹੁ ॥ Raga Gaurhee, Kabir, 32, 3:2 (P: 329). SGGS Gurmukhi-English Dictionary [P. pro.] Why SGGS Gurmukhi-English Data provided by Harjinder Singh Gill, Santa Monica, CA, USA. Mahan Kosh Encyclopedia ਕ੍ਰਿ. ਵਿ- ਕੈਸੇ. ਕਿਸ ਪ੍ਰਕਾਰ. "ਕਿਉ ਵਰਨੀ ਕਿਵ ਜਾਣਾ?" (ਜਪੁ) "ਕਿਉ ਕਰਿ ਇਹੁ ਮਨੁ ਮਾਰੀਐ". (ਵਾਰ ਰਾਮ ੧. ਮਃ ੩) "ਨਿਕਸਿਓ ਕਿਉਕੈ ਜਾਇ?" (ਸ. ਕਬੀਰ)। (2) ਕਿਸ ਵਾਸਤੇ. "ਸਮਝਤ ਨਹਿ ਕਿਉ ਗਵਾਰ?" (ਜੈਜਾ ਮਃ ੯). So it can mean 'why' and 'how'? Here we have ਕਿਵ and ਕਿਉ in Japji Sahib. That should help clarify. ਕਿਵ ਕਰਿ ਆਖਾ ਕਿਵ ਸਾਲਾਹੀ ਕਿਉ ਵਰਨੀ ਕਿਵ ਜਾਣਾ

In your professional experience, is a pregnant female having a fever an unusual occurrence?

Okay, that's an antidepressant. Does it help? What other medication have they given you in the past?  Okay. Have you tried meditation aka simran by apnay? Do you still live with them?

Don't ever think you speak for Guru ji and that you've managed to completely overcome your own munh brother. That's someplace it takes time to get too - and very few people actually reach.

I think we need to dependufy Sikhi as well now (urgently). We've had a long period where we've tried to target parchaar towards the most uneducated pendu Panjabis, and this has taken a toll. We need to get back inline with the high intellect approach as exemplified in DG, to do parchaar to people who aren't uneducated and semi-illiterate now. That's how we'll spread further.

A big thank you to the brother in the video who shared his experiences with the wider sangat to give us a heads up. It should bring home how we need to be constantly aware. Even (if not especially) in Gurdwaray.

Okay, you've been posting your depression on the forum for years now. Tell me exactly how you are being treated right now. What counselling are you having, have you had? What meds are you on, have you been on? What has your GP said to you. Please tell us. Do you think you've made any progress in the last few years with your condition? What was your relationship with your parents like?

And we are blessed with that, because SGGS ji is so big, and we have lots of other supplementary works like Bhai Gurdas Vaaran etc. That we can cross reference. Plus Guru Arjan Dev ji's words that bani contains sat, santokh and vichaar is pertinent too, because depending on how we interpret vichaar, us discussing it like we are now, seems to be one f the whole objectives of the game (of love). Sikhi and it's scriptures and literature, truly is a linguistic treasure trove - I'm understanding that more and more lately, especially with DG. I do NOT think we should approach it like an Abrahamic faith, that seeks to erase a mind and then completely fill it up with something else. Sikhi seems to work on a process of transformation which involves triggering innate intuition within us?

You know, I'd be inclined (at first glance) to interpret this as: Why would my complete Satguru make my munh (mind?) sad. It seems like a rhetorical question? I think the use of poora here is implying that Satguru is complete, in that they can give you all you need? That goes in line with the rest of the theme of the shabad too. It seems very heavily psychologically based too, suggesting a transformation of psyche leading to contentment?

Analysing tuks or lines is great, but we should also always contextualise it within the wider context of the whole shabad itself too I think, because we can get an incomplete picture otherwise? ਆਸਾ ਮਹਲਾ ੫ ॥ Āsā mėhlā 5. Aasaa, Fifth Mehl: ਪ੍ਰਭੁ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਤ ਇਹੁ ਮਨੁ ਲਾਈ ॥ Parabẖ ho▫e kirpāl ṯa ih man lā▫ī. When God shows His Mercy, then this mind is focused on Him. ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਭੈ ਫਲ ਪਾਈ ॥੧॥ Saṯgur sev sabẖai fal pā▫ī. ||1|| Serving the True Guru, all rewards are obtained. ||1|| ਮਨ ਕਿਉ ਬੈਰਾਗੁ ਕਰਹਿਗਾ ਸਤਿਗੁਰੁ ਮੇਰਾ ਪੂਰਾ ॥ Man ki▫o bairāg karhigā saṯgur merā pūrā. O my mind, why are you so sad? My True Guru is Perfect. ਮਨਸਾ ਕਾ ਦਾਤਾ ਸਭ ਸੁਖ ਨਿਧਾਨੁ ਅੰਮ੍ਰਿਤ ਸਰਿ ਸਦ ਹੀ ਭਰਪੂਰਾ ॥੧॥ ਰਹਾਉ ॥ Mansā kā ḏāṯā sabẖ sukẖ niḏẖān amriṯ sar saḏ hī bẖarpūrā. ||1|| rahā▫o. He is the Giver of blessings, the treasure of all comforts; His Ambrosial Pool of Nectar is always overflowing. ||1||Pause|| ਚਰਣ ਕਮਲ ਰਿਦ ਅੰਤਰਿ ਧਾਰੇ ॥ Cẖaraṇ kamal riḏ anṯar ḏẖāre. One who enshrines His Lotus Feet within the heart, ਪ੍ਰਗਟੀ ਜੋਤਿ ਮਿਲੇ ਰਾਮ ਪਿਆਰੇ ॥੨॥ Pargatī joṯ mile rām pi▫āre. ||2|| meets the Beloved Lord; the Divine Light is revealed to him. ||2|| ਪੰਚ ਸਖੀ ਮਿਲਿ ਮੰਗਲੁ ਗਾਇਆ ॥ Pancẖ sakẖī mil mangal gā▫i▫ā. The five companions have met together to sing the songs of joy. ਅਨਹਦ ਬਾਣੀ ਨਾਦੁ ਵਜਾਇਆ ॥੩॥ Anhaḏ baṇī nāḏ vajā▫i▫ā. ||3|| The unstruck melody, the sound current of the Naad, vibrates and resounds. ||3|| ਗੁਰੁ ਨਾਨਕੁ ਤੁਠਾ ਮਿਲਿਆ ਹਰਿ ਰਾਇ ॥ Gur Nānak ṯuṯẖā mili▫ā har rā▫e. O Nanak, when the Guru is totally pleased, one meets the Lord, the King. ਸੁਖਿ ਰੈਣਿ ਵਿਹਾਣੀ ਸਹਜਿ ਸੁਭਾਇ ॥੪॥੧੭॥ Sukẖ raiṇ vihāṇī sahj subẖā▫e. ||4||17|| Then, the night of one's life passes in peace and natural ease. ||4||17||

I agree that I would translate poora as 'complete' myself. But a warning, when you start looking at koshs (dictionaries) even those created by apnay themselves (like Nabha's monumental Mahan Kosh - even if it was created under the Singh Sabha shadow), you very frequently get multiple definitions of words, sometimes a word can mean a load of different things too. So context is important, and we should recognise that although some words employed are ones still used in modern day Panjabi (like the example you've given), it might have had a different context/meaning back then. These are things we have to acknowledge and discover. I actually enjoy this learning process myself - but I can understand how some might feel this is an unnecessary impediment to their progress. I mean look at what we get when we type poora in an online dictionary! SGGS Gurmukhi-Gurmukhi Dictionary Pūrā. 1. ਪੂਰਨ, ਮੁਕੰਮਲ, ਕਾਮਲ। 2. ਸਫਲ। 3. ਪੂਰਨ/ਕਾਮਲ ਪ੍ਰਭੂ। 4. ਚੰਗਾ। 5. ਪੂਰਨਤਾ, ਪੂਰਨ ਪਦਵੀ। 6. ਪੂਰਾ ਹੋਇਆ, ਪ੍ਰਾਪਤ ਹੋਇਆ। 1. perfect. 2. fruitful; perfect. 3. perfect Lord. 4. perfect, good. 5. Perfection. 6. fulfilled. 1. ਉਦਾਹਰਨ: ਗੁਰਮੁਖਿ ਪੂਰਾ ਜੇ ਕਰੇ ਪਾਈਐ ਸਾਚੁ ਅਤੋਲੁ ॥ Raga Sireeraag 1, 9, 1:2 (P: 17). ਉਦਾਹਰਨ: ਸੰਗਤਿ ਮੀਤ ਮਿਲਾਪੁ ਪੂਰਾ ਨਾਵਣੋ ॥ (ਭਾਵ ਸਚਾ, ਅਸਲ). Raga Dhanaasaree 1, Chhant 1, 3:1 (P: 688). 2. ਉਦਾਹਰਨ: ਸਭ ਕੋ ਤੁਮ ਹੀ ਤੇ ਵਰਸਾਵੈ ਅਉਸਰੁ ਕਰਹੁ ਹਮਾਰਾ ਪੂਰਾ ਜੀਉ ॥ Raga Maajh 5, 18, 2:3 (P: 99). ਉਦਾਹਰਨ: ਪੂਰਾ ਮਾਰਗੁ ਪੂਰਾ ਇਸਨਾਨੁ ॥ Raga Gaurhee 5, 115, 2:1 (P: 188). 3. ਉਦਾਹਰਨ: ਸੇਈ ਪੂਰੇ ਸਾਹ ਜਿਨੀ ਪੂਰਾ ਪਾਇਆ ॥ Raga Maajh 1, Vaar 17ਸ, 2, 2:1 (P: 146). ਉਦਾਹਰਨ: ਗੁਰ ਬਿਨੁ ਪੂਰਾ ਕੋਇ ਨ ਪਾਵੈ ॥ Raga Aaasaa 1, Asatpadee 6, 5:3 (P: 414). 4. ਉਦਾਹਰਨ: ਕਹੁ ਨਾਨਕ ਜਾ ਕਾ ਪੂਰਾ ਕਰਮ ॥ Raga Gaurhee 5, 115, 4:1 (P: 189). ਉਦਾਹਰਨ: ਹਰਿ ਹਰਿ ਹਰਿ ਅਉਖਧੁ ਜਗਿ ਪੂਰਾ ਜਪਿ ਹਰਿ ਹਰਿ ਹਉਮੈ ਮਾਰੀ ॥ (ਉਤਮ). Raga Dhanaasaree 4, 1, 3:2 (P: 667). 5. ਉਦਾਹਰਨ: ਹਾਰਿ ਪਰੇ ਅਬ ਪੂਰਾ ਦੀਜੈ ॥ Raga Gaurhee, Kabir, 13, 4:2 (P: 326). 6. ਉਦਾਹਰਨ: ਹਰਿ ਮਿਲੇ ਨਰਾਇਣ ਨਾਨਕਾ ਮਾਨੋਰਥ ਪੂਰਾ ॥ Raga Aaasaa 5, Chhant 3, 4:6 (P: 454). SGGS Gurmukhi-English Dictionary [P. adj.] Full, complete, perfect SGGS Gurmukhi-English Data provided by Harjinder Singh Gill, Santa Monica, CA, USA. English Translation (1) n.m. acquatic larva or insect. (2) adj. complete, completed; full, entire, whole, total, all; exact, accurate, correct; stark, sheer. Mahan Kosh Encyclopedia ਵਿ- ਪੂਰਣ. "ਪੂਰਾ ਸਤਿਗੁਰੁ ਜੇ ਮਿਲੈ". (ਸ੍ਰੀ ਮਃ ੫)। (2) {ਸੰਗ੍ਯਾ}. ਜਲ ਦਾ ਕੀੜਾ. ਕੂਰਾ। (3) ਸ਼੍ਰੀ ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ ਦਾ ਇੱਕ ਪ੍ਰੇਮੀ ਸਿੱਖ. ॥ Mahan Kosh data provided by Bhai Baljinder Singh (RaraSahib Wale); See http://www.ik13.com I don't think any translation can ever get it 100%, that's why I've come to the conclusion that: although they are useful, they should NEVER been seen as anything other than a tool. That interaction between Gurbani and a Sikh is one of the most important things Guru ji left us to facilitate a direct relationship with them. We've all got to grow and I myself use and used translations for years to get to where I am (and I honestly don't think I'm 'up there' at all in this department even now). Problem with excessive reliance on a third party (no matter how good they are), is that they essentially become mediators or an interface in between you and maharaj. I don't think committees and the like are a complete solution either. Saying all that, what you are doing is exactly what I am always espousing in this department: You're not blindly accepting translations and questioning/critiquing them yourself. This should be a norm for every last literate Sikh! BTW: Shackles interpretation seems to support yours too (ironically). Remember he also heavily relied on existing koshs created by apnay:

You know I reflected a bit more on what you said, and you are right in that we should have our guards up. But after decades of reading stuff, I just assumed that most people would know this, which is a silly assumption on my part. Young people are especially susceptible for being caught out by people with nefarious designs. And boy have goray tried to do a number on our lot since they turned up in India......and to this day. This guard we should have isn't only with the stuff written by goray (or other gair-Sikhs), there are twisted, confused, compromised apnay too that create stuff that is deviously deviant - or compromised to another agenda. I think most of the stuff that comes out of universities (whether written by Sikhs or nonSikhs) is like this. Stuff like the above book, is probably less dangerous than a lot of other academic stuff, because it isn't ram packed with the ideas of the author. I wonder if apnay have a problem translating, or is it that the general community itself isn't that interested in this type of stuff - making it unprofitable for people to create such tomes?

Wow! Try being supportive and caring to the wife Ajeet. How you're behaving can only negatively affect your wife's mental and physical state too. Stressing her even further, can make her hormones and stuff like cortisol flood her body even further, this can also negatively affect your unborn child! ANd you'll be the cause of that! I thought even the dumbest fool knows that being super supportive and kind to the missus during pregnancy is a must. That in itself can also actually help speed up recovery from any ailment like the fever you mention. Seriously, reading your post literally had me gob-smacked. As other people mentioned, don't go expecting the worse, and don't do that typical desi thing of creating a negative, toxic environment in your house because you can't get a lid on your own emotions.