Question about tukh in Shabad Hazareh

What is the correct pad ched of the following tukh:

ਏਤੇਕੂਕਰਹਉਬੇਗਾਨਾਭਉਕਾਇਸੁਤਨਤਾਈ ॥

1) ਏਤੇ ਕੂਕਰ ਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥

or

2) ਏਤੇ ਕੂਕ ਰਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥

1) ਏਤੇ ਕੂਕਰ ਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥

although in most of the gutkas the second one is seen but I think 1) is the right ucharan.

Rest Guru Sahib Knows Better!

Vaheguroo Jee Kaa Khalsa
Vaheguroo Jee Kee Fateh!

I think the first one is correct because
ਏਤੇ ਕੂਕਰ ਹਉ ਬੇਗਾਨਾ

because ਕੂਕਰ means dog and ਹਉ ਬੇਗਾਨਾ refers to being a foreigner. Meaning as an animal being I have become foreign to my true self (atmic jot)

The correct pad-ched is 2) ਏਤੇ ਕੂਕ ਰਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥

The first pad-ched implies that ete kookar, there are many kookars (dogs), but I am Begana because I bark for my body. This in anarth because Guru Sahib can never refer to Gursikhs as kookar.

Preetam Singh

ਏਤੇ ਕੂਕ ਰਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥

This is the correct Paath as per Bhai Sahib Randhir Singh jee. Most Gutka Sahibs contain the other Paath (Kooker) but Bhai Sahib has insisted on the above Paath. 20 years ago, I asked a famous Sampradayak Sant as to the correct Paath and he said that the Sampradayak have accepted both Paaths.

Kook means screams but here it means Pukaar or implorings or Bentis. The meaning this way is: Despite so many implorings, I still am Ghair-Aashna (not close, stranger, Beghaana) to you because I bark for the sake of my body i.e. my implorings and my Ardaasa are for the sake of this body (not for spiritual reasons).

Gurbani is Agam Agaadh Bodh.

Kulbir Singh

ਹਮ ਕੂਕਰ ਤੇਰੇ ਦਰਬਾਰਿ ॥ ਭਉਕਹਿ ਆਗੈ ਬਦਨੁ ਪਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥
pp969 SGGS ji.

It is always important to consider the contxt of application of particular word in Gurbanee.

The word KOOKAR is modification of the word KOOK which means YELL or TO YELL.
and KOOKAR means one who Yells. DOG LIKE.

So the word KOOK and KOOKAR should be understood properly for consideration of
interpretation particular Quote.

For reference as DOG there is a distinct word SWAAN in Gurbanee.

Bhul Chuk Maaf

Daas

Prakash.s.Bagga

ਏਤੇ ਕੂਕਰ ਹਉ ਬੇਗਾਨਾ ਭਉ ਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥
Here is a third version for consideration.

There are so many dogs (Vices/problems) in this street (life) and I am a stranger; yet I am not afraid (ਭਉ ਕਾ, KAHADA DARR)

Next Pangiti meaning: (I am not afraid), because even if I am BHAGAT HEEN, My KHASAM is there (to listen to my prayers)

---
May be, if you find it convincing.

Bagga Jee,

According to Mahan kosh the meaning of kookar is: ਸੰ. ਕੁੱਕੁਰ. {ਸੰਗ੍ਯਾ}. ਕੁੱਤਾ. "ਕੂਕਰ ਸੂਕਰ ਕਹੀਐ ਕੂੜਿਆਰਾ". (ਮਾਰੂ ਸੋਲਹੇ ਮਃ ੫)। (2) ਦੇਖੋ, ਤਿਨਹਿ.

It is not mandatory that there be only one distinct word for dog.

Preetam Singh

This is what I love about gurbani and larrivar, why cant it be all of them, and the meaning can change according to your avastha that day or what guru sahib needs you to hear.

Most likely BHai Sahib is correct. Is it possible that someone can post his veechar on this pangti.

In the past I did not feel it to be disrespectful to say kookar becacause I thought kookar was related because the verse also talks about barks. I also believed kookar was metaphorically used for the panj doot. According to both Professor Sahib Singh JI and Giani GUrbachan SIngh Ji the word kookar in these verses are related to vikaars. The panj doot is what makes us foreign and keeps us concerned with matters related to the body.

Giani Gurbachan SIngh JI has mentioned there are three different variations ( interpretations) of this pangti.

1) ਏਤੇ ਕੂਕਰ ਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥
2) ਏਤੇ ਕੂਕ ਰਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥
3) ਏਤੇ ਕੂ ਕਰਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥

According to Mahan kosh the meaning of kookar is: ਸੰ. ਕੁੱਕੁਰ. {ਸੰਗ੍ਯਾ}. ਕੁੱਤਾ. "ਕੂਕਰ ਸੂਕਰ ਕਹੀਐ ਕੂੜਿਆਰਾ". (ਮਾਰੂ ਸੋਲਹੇ ਮਃ ੫)। (2) ਦੇਖੋ, ਤਿਨਹਿ

PRITAM SINGH Ji,

If the word ਕੁੱਕੁਰ. is NOUN then this word should have a matra of AUKAD under its letter R Which you may not
find so with this word in Gurbanee..
So this word is not a NOUN word as per my understanding of Gurbanee grammar .

Bhul Chuk Maaf

Daas

Prakash.s.Bagga

Maheep jee,

Some schools of thought would agree that there can be many meanings of any tukh, but on the other side of the spectrum there is a staunch belief that there is only one meaning of Gurbani which can be found by kirpa of Guru Sahib.

Of course Gurbani is agam agadh bodh, but there has to be at least some way of discerning whether a particular arth is in line with Gurmat or not. There must be an objective truth that can lead us to prapti. There has to be.

If we allow the belief that any arth can be true depending on your avastha, then there is no way for us to understand what Gurmat is. For example, in the pankti vedan meh naam ootam so sunai nahee phirai jio betaaliya, there can be two different arths done which are contradictory. The first arth done by sampardayak gyanis under influence of vedant is that in the veds there is supreme naam and those who do not listen to it are wandering in delusion.

For this arth to be true it would mean that veds are also full of naam, but that goes against the Gurmat principle that naam is only accessible from Guru Sahib and Gurbani.

The other arth is found by putting bishraams in the correct place such as: vedan meh, naam ootam so sunai nahee, phirai jio betaaliya and the arth is that they are stuck in veds, they do not listen to naam which is ootam, therefore they wander in delusion. This arth seems more inline with Gurmat because it shows the supremacy and innovation of Gurmat.

If both arths could be right based on your avastha, we would be muddled with confusion and the inability to assert Gurmat as the highest of all thoughts.

It is true that no one can assert that they no for certain what the true arths of Gurbani are but we can at least start with the understanding that there is an objective truth and one true meaning for Gurbani which is accessible through kirpa of Guru Sahib.

Rest only Guru Sahib knows.

Preetam Singh

An additional reason why there is only one meaning of Gurbani verses is because they are hukums. Hukums can only have one meaning. There may be numerous interpretations but ulitimately there is only one meaning.

So one should be interested and concerned with the ONE AND SPECIFIC meanings of
Gurbanee words.And this is indicated thru the matra of Aukad,Dulaikad,Bihaee or Sharee
for such particular word
There is only one SPECIFIC MEANING.for all such words.
One should not lost himself in varieties of meanings without
understanding the context of the application of the word

Bhul Chuk Maaf

Daas

Prakash.s.Bagga

Personal thoughts are that we are aligned to the meanings which are admitted by the individual sumatt Guru Sahib has blessed us with... "aap apni budhh hai jeiti , barnatt BHIN-BHIN tohi tetti"

soch should be to do arzoyi to Guru Sahib ji for blessings....

Daas
Jatinder Singh

Thank you

veerji, I love these gursikhs on this board. but right now in my gurmat paath, jede math guru na maino bakshi hai, is that i don't even look at meanings, i just love the shabad and whatever meaning comes to me is that i love to do. all my arth's are probabally "wrong" but they make me say. waheguru that is wonderful if that line means that. i think that is what guru wants me to do. to say one line MEANS something i think you can get stuck. at the heart of each and every line of gurbani is waheguru naam.....gur sikha ki har dhoor deh hum papi bhi gat paye.. all i can say is Sri Guru Granth Sahib ji is soo wonderful. Guru Nanak is so great. On Guru Nanak's gur gaddi right now is Dhan Dhan Sri Guru Granth Sahib ji for a reason. It is the perfect guru. Shabad guru is so wonderful. Whatever words, sounds meanings, messages you HEAR from Sri Guru Granth Sahib over and over that is perfectly given to and for you. Forgive me if I misspoke, I am foolish. Hum Moorak Mugadh Sarnagati Mil Govind Ranga Raam Raje

side note I don't say I know what any line means, but then take that to even the next level and say i dont know what any WORD even means. Every shabad description metaphor even grammar type words such as koun kio kasi asi hum kab tab, all of those shabads are perfectly BEANT in the context of Guru Granth Sahib.