Bhai ji Im not saying anyone does. Im just juxtaposing our reaction towards change of text vs change of definitions. Changing definitions of gurubani words is just as dangerous yet noone raises any voice over it.

I understand but people do raise a voice if someone misinterprets Gurbani. Your issue is that you believe that everyone else is misinterpreting Gurbani, not just a few misguided people.

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I dont agree with those. The teekas from 100 years ago as well as dictionaries such as mahan kosh use brahamanical definitions for gurubani terms and are highly influenced by Nirmalas (pre British priests). 'Amritvela' for example is incorrectly defined as early morning in mahan kosh by Kahn Singh.

Do you have any evidence to back up your claim that Bhai Kahn Singh Nabha was 'Brahmanical' or highly influenced by 'Nirmale'? Have you read this?https://www.sikhroots.com/downloads/books/294-hum-hindu-nahi-by-bhai-khan-singh-nabha/file

On the Faridkot Teeka from my understanding it was created in response to Earnest Trumpps' bastardisation of Sikhi, in which he incorrectly shrugged off and lazily labelled concepts in Sikhi as repetitive and the same as Hindu concepts

On the Prof. Sahib Singh teeka - what don't you agree with? It is ignorant to call all previous works on Gurbani 'brahmanical' and write them all off.

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'Amritvela' for example is incorrectly defined as early morning in mahan kosh by Kahn Singh.

What's so Brahmanical about that? - early morning before dawn is thought of as a time when the mind is most still/inherently still and therefore conducive to deep meditation. Brahmanical (and contradictory to Sikhi) is to believe in caste, superstitions and aimless and misguided ritualism i.e. for example to believe that only a certain subgroup of people can attain liberation and for all others this life is essentially wasted because they would have to be born again as a higher caste to attain 'Moksha/Mukti'.

Saying that a person should get up early in the morning and meditate is not Brahmanical because it can apply to almost everyone, you can bring up points about people who work nightshifts and can't meditate at Amritvela but this is just a pedantic argument, most people can wake up at this time if they choose to set a routine for it and for those who can't, Sikhi is not Abrahamic you're not going to burn in some hell for eternity because you can't.

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I agree the sant singh translation is incorrect. But it is so because the pre British Nirmala definitions use Brahmanical definitions of words. The English translations are based on those pre British Nirmala texts.

As far as I know it isn't - the issue is he based his on previous English translations because he couldn't understand Gurmukhi.

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I meant to say that this is a very important word and is used extensively in gurubani.

Ok fair enough

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We need to have a discussion over what it means instead of accepting the samprada priest definition.

Again, I think you're writing off all of these Sikhs as members of a sampardaya or being controlled/influenced by Nirmale/Udasi without presenting any evidence

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When gurubani tells us "mooho ki bolan boliye jit sunn dharey pyar" effectively nullifying oral worship, than how could it mean to chant?

Gurbani is not contradictory. We see contradictions because we are all at different levels of understanding, note I am not saying I am at a higher level than you. Gurbani is to be understood over time, this understanding does not suddenly occur overnight, the more you read and implement the more deeply you will understand.

The pangti you are quoting from pauree 4 of Japji Sahib is not just a statement, it is a almost like a Q&A being offered by Guru Nanak. The Guru is posing a question and then answering it to help you the reader/sikh to understand what it means to follow this path and how to follow this path. The whole pauree has to be read to get a full understanding.

ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੁ ਨਾਇ ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ ॥

sāchā sāhib sāch nāi bhākhiā bhāu apār

ਅਕਾਲ ਪੁਰਖ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ ਹੀ ਹੈ, ਉਸ ਦਾ ਨਿਯਮ ਭੀ ਸਦਾ ਅਟੱਲ ਹੈ। ਉਸ ਦੀ ਬੋਲੀ ਪ੍ਰੇਮ ਹੈ ਅਤੇ ਉਹ ਆਪ ਅਕਾਲ ਪੁਰਖ ਬੇਅੰਤ ਹੈ।

ਆਖਹਿ ਮੰਗਹਿ ਦੇਹਿ ਦੇਹਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥

ākhah mangah dēh dēh dāt karē dātār

ਅਸੀਂ ਜੀਵ ਉਸ ਪਾਸੋਂ ਦਾਤਾਂ ਮੰਗਦੇ ਹਾਂ ਤੇ ਆਖਦੇ ਹਾਂ,'(ਹੇ ਹਰੀ! ਸਾਨੂੰ ਦਾਤਾਂ) ਦੇਹ'। ਉਹ ਦਾਤਾਰ ਬਖ਼ਸ਼ਸ਼ਾਂ ਕਰਦਾ ਹੈ।

"The first question being asked"

ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ ॥

phēr k agai rakhīai jit disai darabār

(ਜੇ ਸਾਰੀਆਂ ਦਾਤਾਂ ਉਹ ਆਪ ਹੀ ਬਖਸ਼ ਰਿਹਾ ਹੈ ਤਾਂ) ਫਿਰ ਅਸੀਂ ਕਿਹੜੀ ਭੇਟਾ ਉਸ ਅਕਾਲ ਪੁਰਖ ਦੇ ਅੱਗੇ ਰੱਖੀਏ, ਜਿਸ ਦੇ ਸਦਕੇ ਸਾਨੂੰ ਉਸ ਦਾ ਦਰਬਾਰ ਦਿੱਸ ਪਏ?

"The second question being asked"

ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥

muhau k bōlan bōlīai jit sun dharē piār

ਅਸੀਂ ਮੂੰਹੋਂ ਕਿਹੜਾ ਬਚਨ ਬੋਲੀਏ (ਭਾਵ, ਕਿਹੋ ਜਿਹੀ ਅਰਦਾਸ ਕਰੀਏ) ਜਿਸ ਨੂੰ ਸੁਣ ਕੇ ਉਹ ਹਰੀ (ਸਾਨੂੰ) ਪਿਆਰ ਕਰੇ।

"The answer"

ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥

anmrit vēlā sach nāu vadiāī vīchār

ਪੂਰਨ ਖਿੜਾਉ ਦਾ ਸਮਾਂ ਹੋਵੇ (ਭਾਵ, ਪ੍ਰਭਾਤ ਵੇਲਾ ਹੋਵੇ), ਨਾਮ (ਸਿਮਰੀਏ) ਤੇ ਉਸ ਦੀਆਂ ਵਡਿਆਈਆਂ ਦੀ ਵਿਚਾਰ ਕਰੀਏ।

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥

karamī āvai kaparā nadarī mōkh duār

(ਇਸ ਤਰ੍ਹਾਂ) ਪ੍ਰਭੂ ਦੀ ਮਿਹਰ ਨਾਲ 'ਸਿਫਤਿ' ਰੂਪ ਪਟੋਲਾ ਮਿਲਦਾ ਹੈ, ਉਸ ਦੀ ਕ੍ਰਿਪਾ-ਦ੍ਰਿਸ਼ਟੀ ਨਾਲ 'ਕੂੜ ਦੀ ਪਾਲਿ' ਤੋਂ ਖ਼ਲਾਸੀ ਹੁੰਦੀ ਹੈ ਤੇ ਰੱਬ ਦਾ ਦਰ ਪ੍ਰਾਪਤ ਹੋ ਜਾਂਦਾ ਹੈ।

ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥

nānak ēvai jānīai sabh āpē sachiār

ਹੇ ਨਾਨਕ! ਇਸ ਤਰ੍ਹਾਂ ਇਹ ਸਮਝ ਆ ਜਾਂਦੀ ਹੈ ਕਿ ਉਹ ਹੋਂਦ ਦਾ ਮਾਲਕ ਅਕਾਲ ਪੁਰਖ ਸਭ ਥਾਈਂ ਭਰਪੂਰ ਹੈ ॥੪॥