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1Copyright 2011 Naad Pargaas Amritsar. www.NaadPargaas.org

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‘‘Great art till now has always derived its fruitfulness from myth, from the unconscious

process of symbolisation which continues through the ages and as the primordial manifestation

of human spirit, will continue to be root of all creation in the future. The development of

modern art with its seekingly nihilistic trend towards disintegration must be understood as the

symptom and symbol of a mood of universal destruction and renewal that has set its mark on

our age...................coming generation will have to take account of this momentous

transformation if humanity is not to destroy itself through the might of its own technology and

science.”16

up.e s[ dryjiJ a'G h[n dvdtbj dl,Bj dVwvsj ] ^

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dihj ] m

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1! “We are able, through scientific thinking, to achieve mastery over nature...while of course, myth is

unsuccessful in giving man more material powers over the environment. However, it gives man,

very importantly, the illusion that he can understand the universe and that he does understand the

universe. It is, of course, only an illusion.”

Levi Strauss, Myth and Meaning, Routledge Classics, London, 2002, p. 13.

2! f+'! uesgL dl>z@ epiP ljtgbJ ba[ LWs epiP@ w"qg dl>z lFj f,da+wj@ y.cgeC%@ uVrig@ 2004@ f>Vj 10!

3! u"V c"lV@ dh>sP dqdohjl w'L@ FjLj drFje f>ujW@ fdBbjvj@ 1998@ f>Vj 354!

* FjHg wjV% dl>z VjFj@ qhjV w'L@ FjLj drFje f>ujW@ fdBbjvj@ 1974@ f>Vj 14!

4! epiP e+.o ljdhW@ qjiP q! É@ f>Vj 1037!

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6! Levi Strauss, op.cit., p. 40.

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13! Mercia Eliade, The Encyclopedia of Religion, Macmillan Publishing Company, New York, 1987,

Vol. 3.

14. “The language of Myth does not induce discussion, it does not argue, but presents. The most

familiar example in the West, the opening words of Genesis, “In the beginning God created the

heavens and the earth”, are very different from the words in any theological chapter as “the

doctrine of creation” precisely because the latter are meant to analyse, to systematize and to discuss


God’s creative acts, not to present them, they have to make a case for their validity, while the myth

is its validity.”

15. David Leeming, World Mythology, Introduction, Oxford University Press, New York, 2003, pp.

xiii.

16. Anthony Storr (Ed.), The Essential : Jung, Fountain Press, London, 1998, p. 402.

* Five K’s and Archetypal Form of Guru Gobind Singh.

17! hdiFuV dl>z \cj!|@ fPiV dl>z ^ iyVj-driyVj@ epiP VjVw s[r IPVgridlBg@ b>dq+ali@ 2002@ f>Vj 24!

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20! Rp[hg@ f>Vj 258!

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Sukhwinder Singh is Senior Research Fellow, Guru Nanak Studies Department, Guru Nanak Dev University, Amritsar(India) and can be reached at [email protected] Tags: Sikhism, Sikhi, Research Papers, Naad Pargaas, Gurbani, Bani, Shabad, God, Guru, Philosophy, Myth, mythology, history, Prof. Jagdish Singh, Puranas, Jaap Sahib, Bhai Vir Singh, Jataka tales, Bhai Santokh Singh, Sikh, Sakhi, Sakhis, Guru Nanak Dev Ji, Carl Jung, symbol, Sirdar Kapur Singh, Prasharprashana, Guru Gobind Singh Ji, Aristotle, Vaishnav,


mailto:[email protected]

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