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I have recently had my understanding of a section of Gurbani changed as a result of listening to the context in Katha. Context makes a big difference. My question is- what is the definite literary source of Tika's and Katha's and contexts behind Gurbani. Unlike other religions, Sikhism doesn't really have churches or monestaries where the sole purpose of people is to become experts and pass on this priestly knowledge from one to another; Granthis and jathedars are not pandits, archbishops or monks (who have to undertake years of religious study and training). Is it purely based on third-party (Not by Gurus) writings and scholarly research that people have done mostly after the Gurus time? If so how can one be certain of the stories they tell about contexts or rely on the conclusions they have reached? If it is based on word of mouth, what would happen after thousands of years, as has happend with Christianity where there are different stories in different Gospels (Matthew, Mark, Luke, John etc, some differing greatly).
Sri Harmandir Sahib Maryada is continuous reading of sri guru granth sahib jee and kirtan during day time and this been going on since our guru jees time. Maybe there is a reason for that.. I am not sure but i think kirtan should be given more important place than katha. Kirtan is the method of conveying message of our 10 guru sahiban. There is no mix, no opinions added and therefore nobody can do kinto pirunto on message dhur ki bani. Katha is highly mixture of gurbani with kathavachaak's personal opinion. Due of lack of gurbani knowledge in sikh masses, i think it is easy for rouge kathavachak's to mislead scores of ppl. Hence i think katha should not be given important place in our sikh culture. I think katha should be limited to kids or strictly used during training programs. DamDami Taksal is the only sikh school having history of more than 100 years+. I think katha culture should only be preserved and run in such institutions where scores of sikh kids go to learn more about sikhi. (please do not bring politics about current situation). I think people like me can be easily misled to other direction because of lack of knowledge on gurbani (kirtan). When that happens then it takes years to come to right path. Also, looking at all recent events from darsho to dhunda; we have seen them misleading sangat either by doing katha in between kirtan or holding kahta stages around the world. I also think that ppl listening to katha of their fav. Kathavaachak becomes hard-core fan of them and start following them rather than focusing on follow sri guru granth sahib jee.. I respect all mahan kathavachaks and some of them have great knowledge about sikhi but i think it is important to note that katha culture is important in our life but kirtan should be the main appetite of every human. Sorry if i offend anyone.. just random thoughts going thru my head...
Many people have taken this shabad of Bhagat Trilochan ji Maharaj out of it's context and have intrepreted it in their own way. Mostly is due to the fact they rely on the english translation to intrepret the shabad and some who have taken the english translation don't understand the english translation itself. Also some have preconcieved ideas about SIkhi, which are not Gurmat and try to make sense of their understanding by misintrepreting this Shabad. Sant Baba Gurbachan Singh Ji Maharaj as done the correct intrepretation of this Shabad, by taking the historical facts behind the Shabad and did not step outside of Gurmat to intrepret this Shabad or use his own preconcieved ideas about Sikhi. The Shabad is on ang 526 of Satguru Sri Guru Granth Sahib ji Maharaj. Here is the link to the Katha that Sant ji did: audios / Katha / Puratan Katha / Sant Gurbachan Singh (Bhindran wale) / Guru Granth Sahib Larivaar Katha / Raag Goojri (Bhagat Bani)--Ang-525+526 Forward to 15 minutes to get to the Katha of this Shabad. gUjrI ] (526-5) goojree. Goojaree: AMiq kwil jo lCmI ismrY AYsI icMqw mih jy mrY ] (526-5, gUjrI, Bgq iqRlocn jI) ant kaal jo lachhmee simrai aisee chintaa meh jay marai. At the very last moment, one who thinks of wealth, and dies in such thoughts, srp join vil vil AauqrY ]1] (526-6, gUjrI, Bgq iqRlocn jI) sarap jon val val a-utarai. ||1|| shall be reincarnated over and over again, in the form of serpents. ||1|| ArI bweI goibd nwmu miq bIsrY ] rhwau ] (526-6, gUjrI, Bgq iqRlocn jI) aree baa-ee gobid naam mat beesrai. rahaa-o. O sister, do not forget the Name of the Lord of the Universe. ||Pause|| AMiq kwil jo iesqRI ismrY AYsI icMqw mih jy mrY ] (526-7, gUjrI, Bgq iqRlocn jI) ant kaal jo istaree simrai aisee chintaa meh jay marai. At the very last moment, he who thinks of women, and dies in such thoughts, bysvw join vil vil AauqrY ]2] (526-7, gUjrI, Bgq iqRlocn jI) baysvaa jon val val a-utarai. ||2|| shall be reincarnated over and over again as a prostitute. ||2|| AMiq kwil jo liVky ismrY AYsI icMqw mih jy mrY ] (526-8, gUjrI, Bgq iqRlocn jI) ant kaal jo larhikay simrai aisee chintaa meh jay marai. At the very last moment, one who thinks of his children, and dies in such thoughts, sUkr join vil vil AauqrY ]3] (526-8, gUjrI, Bgq iqRlocn jI) sookar jon val val a-utarai. ||3|| shall be reincarnated over and over again as a pig. ||3|| AMiq kwil jo mMdr ismrY AYsI icMqw mih jy mrY ] (526-9, gUjrI, Bgq iqRlocn jI) ant kaal jo mandar simrai aisee chintaa meh jay marai. At the very last moment, one who thinks of mansions, and dies in such thoughts, pRyq join vil vil AauqrY ]4] (526-9, gUjrI, Bgq iqRlocn jI) parayt jon val val a-utarai. ||4|| shall be reincarnated over and over again as a goblin. ||4|| AMiq kwil nwrwiexu ismrY AYsI icMqw mih jy mrY ] (526-10, gUjrI, Bgq iqRlocn jI) ant kaal naaraa-in simrai aisee chintaa meh jay marai. At the very last moment, one who thinks of the Lord, and dies in such thoughts, bdiq iqlocnu qy nr mukqw pIqMbru vw ky irdY bsY ]5]2] (526-10, gUjrI, Bgq iqRlocn jI) badat tilochan tay nar muktaa peetambar vaa kay ridai basai. ||5||2|| says Trilochan, that man shall be liberated; the Lord shall abide in his heart. ||5||2||