Hath Na La-e Kasumbh rai Jal Jasi Dhola | ਹਥੁ ਨ ਲਾਇ ਕਸੁੰਭੜੈ ਜਲਿ ਜਾਸੀ ਢੋਲਾ

[findingmyway]

The salok is by Sheik Farid ji. Translation by Dr. Sant Singh Khalsa. It appears on Ang 794 of Sri Guru Granth Sahib Ji.

ਸੂਹੀ ਲਲਿਤ ॥
Sūhī laliṯ.
Soohee, Lalit:

ਬੇੜਾ ਬੰਧਿ ਨ ਸਕਿਓ ਬੰਧਨ ਕੀ ਵੇਲਾ ॥
Beṛā banḏẖ na saki▫o banḏẖan kī velā.
You were not able to make yourself a raft when you should have.

ਭਰਿ ਸਰਵਰੁ ਜਬ ਊਛਲੈ ਤਬ ਤਰਣੁ ਦੁਹੇਲਾ ॥੧॥
Bẖar sarvar jab ūcẖẖlai ṯab ṯaraṇ ḏuhelā. ||1||
When the ocean is churning and over-flowing, then it is very difficult to cross over it. ||1||

ਹਥੁ ਨ ਲਾਇ ਕਸੁੰਭੜੈ ਜਲਿ ਜਾਸੀ ਢੋਲਾ ॥੧॥ ਰਹਾਉ ॥
Hath na lā▫e kasumbẖ▫ṛai jal jāsī dẖolā. ||1|| rahā▫o.
Do not touch the safflower with your hands; its color will fade away, my dear. ||1||Pause||

ਇਕ ਆਪੀਨ੍ਹ੍ਹੈ ਪਤਲੀ ਸਹ ਕੇਰੇ ਬੋਲਾ ॥
Ik āpīnĥai paṯlī sah kere bolā.
First, the bride herself is weak, and then, her Husband Lord's Order is hard to bear.

ਦੁਧਾ ਥਣੀ ਨ ਆਵਈ ਫਿਰਿ ਹੋਇ ਨ ਮੇਲਾ ॥੨॥
Ḏuḏẖā thaṇī na āvī fir ho▫e na melā. ||2||
Milk does not return to the breast; it will not be collected again. ||2||

ਕਹੈ ਫਰੀਦੁ ਸਹੇਲੀਹੋ ਸਹੁ ਅਲਾਏਸੀ ॥
Kahai Farīḏ sahelīho saho alā▫esī.
Says Fareed, O my companions, when our Husband Lord calls,

ਹੰਸੁ ਚਲਸੀ ਡੁੰਮਣਾ ਅਹਿ ਤਨੁ ਢੇਰੀ ਥੀਸੀ ॥੩॥੨॥
Hans cẖalsī dummṇā ah ṯan dẖerī thīsī. ||3||2||
the soul departs, sad at heart, and this body returns to dust. ||3||2||

Bhai Harjinder Singh Sri Nagar Wale - Hath Na Laye Kasumbhre - YouTube

 

[Harry Haller]

ਬੇੜਾ ਬੰਧਿ ਨ ਸਕਿਓ ਬੰਧਨ ਕੀ ਵੇਲਾ ॥
Beṛā banḏẖ na saki▫o banḏẖan kī velā.
You were not able to make yourself a raft when you should have

align with Hukam, before its too late

ਭਰਿ ਸਰਵਰੁ ਜਬ ਊਛਲੈ ਤਬ ਤਰਣੁ ਦੁਹੇਲਾ ॥੧॥
Bẖar sarvar jab ūcẖẖlai ṯab ṯaraṇ ḏuhelā. ||1||
When the ocean is churning and over-flowing, then it is very difficult to cross over it. ||1||

before the consequences of your actions catch up with you, change the way you live now, before it is too late.

ਹਥੁ ਨ ਲਾਇ ਕਸੁੰਭੜੈ ਜਲਿ ਜਾਸੀ ਢੋਲਾ ॥੧॥ ਰਹਾਉ ॥
Hath na lā▫e kasumbẖ▫ṛai jal jāsī dẖolā. ||1|| rahā▫o.
Do not touch the safflower with your hands; its color will fade away, my dear. ||1||Pause||

live above the game of life, enjoy today, now

Ik āpīnĥai paṯlī sah kere bolā.
First, the bride herself is weak, and then, her Husband Lord's Order is hard to bear.

by living in Hukam, it becomes natural, a habit, the longer you leave it, the harder it is to align.

ਦੁਧਾ ਥਣੀ ਨ ਆਵਈ ਫਿਰਿ ਹੋਇ ਨ ਮੇਲਾ ॥੨॥
Ḏuḏẖā thaṇī na āvī fir ho▫e na melā. ||2||
Milk does not return to the breast; it will not be collected again. ||2||

what a wonderful quote comfirming the lack of reincarnation, life is to be lived, live it, one day it will be gone, as will you.

ਕਹੈ ਫਰੀਦੁ ਸਹੇਲੀਹੋ ਸਹੁ ਅਲਾਏਸੀ ॥
Kahai Farīḏ sahelīho saho alā▫esī.
Says Fareed, O my companions, when our Husband Lord calls,
ਹੰਸੁ ਚਲਸੀ ਡੁੰਮਣਾ ਅਹਿ ਤਨੁ ਢੇਰੀ ਥੀਸੀ ॥੩॥੨॥

Hans cẖalsī dummṇā ah ṯan dẖerī thīsī. ||3||2||
the soul departs, sad at heart, and this body returns to dust. ||3||

This could not be clearer, embrace Hukam today and live life, learn, love, enjoy be happy, be in consonance, and that will be your life, all we have is today, be the best you can today, and be better tomorrow, before you die, before its too late, every day you delay only allows more consequences, more bad seeds, plant the good ones today, right now, before its too late to enjoy the crop, and all you have is a garden of weeds, which in time will consume everything.

 

[findingmyway]

My understanding in green

ਸੂਹੀ ਲਲਿਤ ॥
Soohee Lalith ||

ਬੇੜਾ ਬੰਧਿ ਨ ਸਕਿਓ ਬੰਧਨ ਕੀ ਵੇਲਾ ॥
Baerraa Bandhh N Sakiou Bandhhan Kee Vaelaa ||

If your mind is stuck in the play of duality, you will not have the ability to prepare the life raft of Gurbani in time for life, (which would have helped you float the sea of life).[/FONT]

ਭਰਿ ਸਰਵਰੁ ਜਬ ਊਛਲੈ ਤਬ ਤਰਣੁ ਦੁਹੇਲਾ ॥੧॥
Bhar Saravar Jab Ooshhalai Thab Tharan Dhuhaelaa ||1||

When the lake fills and the water starts splashing out, then it becomes difficult to swim in it. I.e. When you trap yourself in a whirlpool of immorality/deceit, it becomes difficult to escape.

ਹਥੁ ਨ ਲਾਇ ਕਸੁੰਭੜੈ ਜਲਿ ਜਾਸੀ ਢੋਲਾ ॥੧॥ ਰਹਾਉ ॥
Hathh N Laae Kasunbharrai Jal Jaasee Dtolaa ||1|| Rehaao ||

(The safflower is used for oil and its flowers can be dried and used as a cheaper alternative to saffron. They are a bright yellow colour like saffron.) Beware the safflower coloured trap of maya-don’t touch it. The safflower will burn (maya will quickly destroy you like fire). Stop and contemplate this message.

ਇਕ ਆਪੀਨ੍ਹ੍ਹੈ ਪਤਲੀ ਸਹ ਕੇਰੇ ਬੋਲਾ ॥
Eik Aapeenhai Pathalee Seh Kaerae Bolaa ||

Those who become attached to duality find themselves weak willed. They become disrespectful and do not hear Ik Oankaar.

ਦੁਧਾ ਥਣੀ ਨ ਆਵਈ ਫਿਰਿ ਹੋਇ ਨ ਮੇਲਾ ॥੨॥
Dhudhhaa Thhanee N Aavee Fir Hoe N Maelaa ||2||

Just like milk does not return to the breast, time cannot be relived. Those trapped in maya never experience the merging of the soul into Ik Oankaar, life is wasted in mistakes, when it could have been spent becoming a better person through union with the One.

ਕਹੈ ਫਰੀਦੁ ਸਹੇਲੀਹੋ ਸਹੁ ਅਲਾਏਸੀ ॥
Kehai Fareedh Sehaeleeho Sahu Alaaeaesee ||

Fareed says, O my friends! When our husband Ik Oankaar calls to us……

ਹੰਸੁ ਚਲਸੀ ਡੁੰਮਣਾ ਅਹਿ ਤਨੁ ਢੇਰੀ ਥੀਸੀ ॥੩॥੨॥
Hans Chalasee Ddunmanaa Ahi Than Dtaeree Thheesee ||3||2||

…the soul wanders in doubt and double-mindedness and the body returns to dust. The lesson here is to give up duality while living as death alone won’t achieve this.

Review: Don’t waste your life. For those of us who always think I’ll do it later, we are losing time as it will never be returned. It is important to become “soul brides” during our lifetimes as our death beds are to late!!

 

[Luckysingh]

A nice post and I like the way you look at it.
I have just added a little here with a small cross ref from Bhai Gurdas Ji vaaran.
The more we delve into it sometimes, the deeper it keeps getting !
Although the overall essence I get is similar to your quote.

ਸੂਹੀ ਲਲਿਤ ॥
Sūhī laliṯ.
Soohee, Lalit:
ਬੇੜਾ ਬੰਧਿ ਨ ਸਕਿਓ ਬੰਧਨ ਕੀ ਵੇਲਾ ॥
Beṛā banḏẖ na saki▫o banḏẖan kī velā.
You were not able to make yourself a raft when you should have.

ਭਰਿ ਸਰਵਰੁ ਜਬ ਊਛਲੈ ਤਬ ਤਰਣੁ ਦੁਹੇਲਾ ॥੧॥
Bẖar sarvar jab ūcẖẖlai ṯab ṯaraṇ ḏuhelā. ||1||
When the ocean is churning and over-flowing, then it is very difficult to cross over it. ||1||

I think of the world ocean references as referred to the mind's mental ocean or ''mannsarover''- (mind sarover)
Although, I have often associated it with the maya world ocean as well, many times.
There is No raft or barge pole or any tool that can help us along. In this sense we have to create and make the mind's raft.
I think of the 'ego' water bubble that we build around us that gives us the false impression of floating above this ocean. Thus making the raft is only achieved if we step out of the false ego bubble.
Only then can we get across without letting the bubble get churned and tossed with the waves.

ਹਥੁ ਨ ਲਾਇ ਕਸੁੰਭੜੈ ਜਲਿ ਜਾਸੀ ਢੋਲਾ ॥੧॥ ਰਹਾਉ ॥
Hath na lā▫e kasumbẖ▫ṛai jal jāsī dẖolā. ||1|| rahā▫o.
Do not touch the safflower with your hands; its color will fade away, my dear. ||1||Pause||

The safflower I believe has deep beautiful colors as mentioned by findingmywayji.
Bhai Gurdas ji's vaar(the key to unlock) 30 pauri6, explains this color of the manmukh quite well-

ਗੁਰਮੁਖਿ ਸਚੁ ਸੁਰੰਗ ਹੈ ਮੂਲ ਮਜੀਠ ਨ ਟਲੈ ਟਲੰਦਾ।
Guramoukhi Sachu Surangu Hai Moolu Majeetd N Talai Taladaa.
Truth in the form of gurmukhs is such a beautiful madder colour which never fades.


ਮਨਮੁਖ ਕੂੜੁ ਕੁਰੰਗ ਹੈ ਫੁਲ ਕੁਸੁੰਭੈ ਥਿਰ ਨ ਰਹੰਦਾ।
Manamoukhu Koorhu Kurang Hai Phul Kousounbhai Dir N Rahandaa.
The colour of mind oriented, manmukh, is like the colour of safflower which soon fades away.

Touching the safflower with our hands is like letting our Minds be touched by the maya illusion and ego. It is never permanent as compared to the Truth conquering minds of the gurmukhs.

ਇਕ ਆਪੀਨ੍ਹ੍ਹੈ ਪਤਲੀ ਸਹ ਕੇਰੇ ਬੋਲਾ ॥
Ik āpīnĥai paṯlī sah kere bolā.
First, the bride herself is weak, and then, her Husband Lord's Order is hard to bear.

ਦੁਧਾ ਥਣੀ ਨ ਆਵਈ ਫਿਰਿ ਹੋਇ ਨ ਮੇਲਾ ॥੨॥
Ḏuḏẖā thaṇī na āvī fir ho▫e na melā. ||2||
Milk does not return to the breast; it will not be collected again. ||2||

We are talking about us as the soul bride of husband Lord here. The Milk is usually referred to as a purity, necessity or truth. Maybe this means that the truth, purity and goodness is not collected again.
Our good deeds don't make us a permanent good and truthful person, they have to be keep being produced. We have to keep up the maintenance of truthful good deeds.

Another way of looking at it ,is that the milk is needed to give to the child of the mother. In our soul bride case, the milk is the truth and gian for the mind.
Since this same mind has to have the raft to stay afloat. ie. we can't just drop the ego to get the raft and then that's it !!- we have to continuously keep building this raft.
It doesn't just get produced the once to help us across our whole lifetime, we have to sustain it with continuous effort.

ਕਹੈ ਫਰੀਦੁ ਸਹੇਲੀਹੋ ਸਹੁ ਅਲਾਏਸੀ ॥
Kahai Farīḏ sahelīho saho alā▫esī.
Says Fareed, O my companions, when our Husband Lord calls,
ਹੰਸੁ ਚਲਸੀ ਡੁੰਮਣਾ ਅਹਿ ਤਨੁ ਢੇਰੀ ਥੀਸੀ ॥੩॥੨॥
Hans cẖalsī dummṇā ah ṯan dẖerī thīsī. ||3||2||
the soul departs, sad at heart, and this body returns to dust. ||3||2||

 

[Original]

Dear All - good morning !

I've read with interest the poem on page 794 of SGGSJ. It is of a particular genre and consequence within the meaning of the word "Gurbani". Why ?

A general point to make at the outset is that, just as there are many different kinds of narrative, e.g. long, short, romantic, realistic, historical, comic, etc. so there are many different kinds of poem. And since poetry is, on the whole, a less familiar art than that of novel writing or indeed a short essay, it is imparative to emphasise and explore in detail some aspects of the poem to get the general drift of the poet's desired end. In other words, what the poet is trying to say.

The word rahao [ਰਹਾਉ] has number of different functions within Gurbani literature. In the instant case, it is used to denote the cash-value of the poem's main message, which is, "short-lived pleasures over long term happiness is like the fading colour of the kasumbra flower [ਕਸੁੰਭੜੈ] as opposed to the everlasting colour of majeeth [ਮਜੀਠ]" ਹਥੁ ਨ ਲਾਇ ਕਸੁੰਭੜੈ, ਜਲਿ ਜਾਸੀ ਢੋਲਾ ॥੧॥ਰਹਾਉ॥ The two flowers are used within Gurbani as tools for 'compare n contrast' modes of perception to reflect the importance of the one over the other. In this case Maya [ਕਸੁੰਭੜੈ] and God [ਮਜੀਠ], where the former is perishable and the latter imperishable, respectively. The poet is saying, 'colour the self with majeeth and not kasumbra'.

The literary skill employed by Baba Farid to denote Maya by using kasumbra was further developed and captilised by Baba Nanak [729 n 721 SGGSJ] in showing the permanence of God over the impermanence of Maya.

In a nutshell, it is to show the perishable and the imperishable.

Many thanks -

 

[Tejwant Singh]

Dear All - good morning !

I've read with interest the poem on page 794 of SGGSJ. It is of a particular genre and consequence within the meaning of the word "Gurbani". Why ?

A general point to make at the outset is that, just as there are many different kinds of narrative, e.g. long, short, romantic, realistic, historical, comic, etc. so there are many different kinds of poem. And since poetry is, on the whole, a less familiar art than that of novel writing or indeed a short essay, it is imparative to emphasise and explore in detail some aspects of the poem to get the general drift of the poet's desired end. In other words, what the poet is trying to say.

The word rahao [ਰਹਾਉ] has number of different functions within Gurbani literature. In the instant case, it is used to denote the cash-value of the poem's main message, which is, "short-lived pleasures over long term happiness is like the fading colour of the kasumbra flower [ਕਸੁੰਭੜੈ] as opposed to the everlasting colour of majeeth [ਮਜੀਠ]" ਹਥੁ ਨ ਲਾਇ ਕਸੁੰਭੜੈ, ਜਲਿ ਜਾਸੀ ਢੋਲਾ ॥੧॥ਰਹਾਉ॥ The two flowers are used within Gurbani as tools for 'compare n contrast' modes of perception to reflect the importance of the one over the other. In this case Maya [ਕਸੁੰਭੜੈ] and God [ਮਜੀਠ], where the former is perishable and the latter imperishable, respectively. The poet is saying, 'colour the self with majeeth and not kasumbra'.

The literary skill employed by Baba Farid to denote Maya by using kasumbra was further developed and captilised by Baba Nanak [729 n 721 SGGSJ] in showing the permanence of God over the impermanence of Maya.

In a nutshell, it is to show the perishable and the imperishable.

Many thanks -

Original ji,

Guru Fateh.

I agree with your take partly with some caveats. Firstly, this is a Shabad/Salok in the form of Salok, not a poem. Let's give respect to the Gurbani of SGGS, our only Guru.

The rahao does not say as per you,

"short-lived pleasures over long term happiness is like the fading colour of the kasumbra flower [ਕਸੁੰਭੜੈ] as opposed to the everlasting colour of majeeth [ਮਜੀਠ]"ਹਥੁ ਨ ਲਾਇ ਕਸੁੰਭੜੈ, ਜਲਿ ਜਾਸੀ ਢੋਲਾ ॥੧॥ਰਹਾਉ॥

It is a dire warning much worse than what you have mentioned. Farid ji is telling us that you will be ruined, burnt into ashes if you entangle yourself in me-ism/maya/transitory things of life.

Secondly, there is no mention of "majeeth [ਮਜੀਠ]" in the Shabad/Salok. As per srigranth.org, the word "majeeth [ਮਜੀਠ]" is used 17 times in the SGGS but not in this one.

Where did the word come from in your post?

Did you pull that out from your hip pocket?

Lastly, this is not from any poetry book that one can pick up at W.H. Smith on Tottenham Court road just off Oxford Street, but from our Guru.

Context and syntax are very important when we are talking about Gurbani as you should know because of your profession as a lawyer.

 

[Original]

Dear All

Please note the following SPN Rules carefully :

• Rule 1 - respect all members and be civil
• Rule 6 - introspection; try n find your own faults first b4 finding faults in others
• Rule 11 - Forum etiquette is fundamental - act your age and show wisdom
• Rule 12 - do not engage in personal attacks, stick to the subject matter
• Rule 13 - when challenging, pls back it up with "proof" from reliable and verifiable source

These are to be read and upheld by ALL, including myself ! It's a nice way to remind ourselves of our human weaknesses and work towards developing intrinsic "Gur Sikh" virtues, which we all possess.

Pyara Veer Tejwant Singh

Before I set out to attend to your remarks above [#6], may I suggest you re-read the entire post #5 and re-evaluate. I'm of the view that you may have misread my post, which in fact was a reply to Lucky Singh's post #4. And, from a comparative study perspective, Lucky Singh Ji had introduced the term "majeeth [ਮਜੀਠ]" to iron out the difference between the fake n real. I supplemented it, as it were, to give effect n value to the underlying skill with which baba Nanak constructs the shabd on page 729 SGGSJ. I copy n paste for your perusal the same:

ਹਥੁ ਨ ਲਾਇ ਕਸੁੰਭੜੈ, ਜਲਿ ਜਾਸੀ ਢੋਲਾ ॥੧॥ਰਹਾਉ॥

'ਕਸੁੰਭਾ' ਇਕ ਫੁੱਲ ਦਾ ਨਾਮ ਹੈ, ਜਿਸ ਦਾ ਰੰਗ ਵੇਖਣ ਨੂੰ ਤਾਂ ਬੜਾ ਚੁਹਚੁਹਾ ਹੁੰਦਾ ਹੈ, ਪਰ ਛੇਤੀ ਹੀ ਖ਼ਰਾਬ ਹੋ ਜਾਂਦਾ ਹੈ ਇਸ ਦੇ ਮੁਕਾਬਲੇ ਤੇ 'ਮਜੀਠ' ਹੈ; ਇਸ ਦਾ ਰੰਗ ਪੱਕਾ ਹੁੰਦਾ ਹੈ। ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਵਿਚ ਇਹ ਦੋਵੇਂ ਪਦਾਰਥ ਟਾਕਰੇ ਤੇ 'ਮਾਇਆ' ਅਤੇ 'ਨਾਮ' ਲਈ ਵਰਤੇ ਗਏ ਹਨ, ਕਿਉਂਕਿ ਮਾਇਆ ਦਾ ਸਾਥ ਚਾਰ ਦਿਨ ਦਾ ਹੈ, ਤੇ, ਨਾਮ-ਧਨ ਸਦਾ ਨਾਲ ਨਿਭਣ ਵਾਲਾ ਹੈ। 'ਕਸੁੰਭੜੈ' ਫੁੱਲ ਦੇ ਨਾਲ 'ਜਲਿ' ਜਾਣ ਦਾ ਸ਼ਬਦ ਵਰਤਣਾ ਭੀ ਪੰਜਾਬੀ ਮੁਹਾਵਰੇ ਦੇ ਅਨੁਸਾਰ ਹੀ ਹੈ। ਅਸੀ ਆਮ ਤੌਰ ਤੇ ਆਖਦੇ ਹਾਂ, 'ਫੁੱਲ ਸੜ ਗਿਆ'। ਲਫ਼ਜ਼ 'ਜਲਿ' ਦਾ ਸੰਬੰਧ ਲਫ਼ਜ਼ 'ਕਸੁੰਭੜੈ' ਨਾਲ ਹੈ। ਇਸ ਨੂੰ ਹੋਰ ਵਧੀਕ ਸਪਸ਼ਟ ਕਰਨ ਲਈ ਇਸੇ ਰਾਗ ਦੇ ਮੁੱਢ ਤੇ ਗੁਰੂ ਨਾਨਕ ਸਾਹਿਬ ਦਾ ਇਕ ਸ਼ਬਦ ਕਾਫ਼ੀ ਹੈ। ਇਹਨਾਂ ਦੋਹਾਂ ਸ਼ਬਦਾਂ ਨੂੰ ਆਮ੍ਹੋ ਸਾਹਮਣੇ ਰੱਖ ਕੇ ਇਕ ਇਕ ਪਦ ਦਾ ਟਾਕਰਾ ਕਰ ਕੇ ਪੜ੍ਹੀਏ ਤਾਂ ਇਉਂ ਪਰਤੀਤ ਹੁੰਦਾ ਹੈ ਕਿ ਸ਼ੇਖ਼ ਫ਼ਰੀਦ ਜੀ ਦੇ ਭਾਵ ਨੂੰ ਸਪਸ਼ਟ ਕਰਨ ਲਈ ਸਾਹਿਬ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਨੇ ਇਹ ਸ਼ਬਦ ਉਚਾਰਿਆ ਹੈ। ਸ਼ਬਦ ਇਉਂ ਹੈ:

Net value of the above explanation given by Professor Sahib Singh Ji is "perishable [ਕਸੁੰਭੜੈ, meaning maya] and imperishable [ਮਜੀਠ, meaning God]".

The following in which Baba Nanak uses majeeth is found on page 729 SGGSJ to which I referred :

ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਜਪ ਤਪ ਕਾ ਬੰਧੁ ਬੇੜੁਲਾ, ਜਿਤੁ ਲੰਘਹਿ ਵਹੇਲਾ ॥ ਨਾ ਸਰਵਰੁ ਨਾ ਊਛਲੈ, ਐਸਾ ਪੰਥੁ ਸੁਹੇਲਾ ॥੧॥ ਤੇਰਾ ਏਕੋ ਨਾਮੁ ਮੰਜੀਠੜਾ [majeethra] ਰਤਾ ਮੇਰਾ ਚੋਲਾ, ਸਦ ਰੰਗ ਢੋਲਾ ॥੧॥ ਰਹਾਉ ॥ ਸਾਜਨ ਚਲੇ ਪਿਆਰਿਆ, ਕਿਉ ਮੇਲਾ ਹੋਈ ॥ ਜੇ ਗੁਣ ਹੋਵਹਿ ਗੰਠੜੀਐ, ਮੇਲੇਗਾ ਸੋਈ ॥੨॥ ਮਿਲਿਆ ਹੋਇ ਨ ਵੀਛੁੜੈ, ਜੇ ਮਿਲਿਆ ਹੋਈ ॥ ਆਵਾਗਉਣੁ ਨਿਵਾਰਿਆ, ਹੈ ਸਾਚਾ ਸੋਈ ॥੩॥ ਹਉਮੈ ਮਾਰਿ ਨਿਵਾਰਿਆ, ਸੀਤਾ ਹੈ ਚੋਲਾ ॥ ਗੁਰ ਬਚਨੀ ਫਲੁ ਪਾਇਆ, ਸਹ ਕੇ ਅੰਮ੍ਰਿਤ ਬੋਲਾ ॥੪॥ ਨਾਨਕੁ ਕਹੈ ਸਹੇਲੀਹੋ, ਸਹੁ ਖਰਾ ਪਿਆਰਾ ॥ ਹਮ ਸਹ ਕੇਰੀਆ ਦਾਸੀਆ, ਸਾਚਾ ਖਸਮੁ ਹਮਾਰਾ ॥੫॥੨॥੪॥ {ਪੰਨਾ 729}

ਇਸ ਸ਼ਬਦ ਦਾ ਇਕ ਇਕ ਪਦ ਫ਼ਰੀਦ ਜੀ ਦੇ ਸ਼ਬਦ ਦੇ ਇਕ ਇਕ ਪਦ ਦੇ ਭਾਵ ਨੂੰ ਖੋਲ੍ਹ ਰਿਹਾ ਹੈ। ਇਹੀ ਹਾਲ "ਰਹਾਉ" ਦੀ ਤੁਕ ਦਾ ਹੈ। "ਕਸੁੰਭੇ" ਦੇ ਟਾਕਰੇ ਤੇ 'ਮੰਜੀਠ' ਸ਼ਬਦ ਵਰਤਿਆ ਹੈ। ਤਾਂ ਤੇ "ਕਸੁੰਭੜੈ" ਦਾ ਅਰਥ ਕਸੁੰਭਾ ਫੁੱਲ ਹੀ ਹੈ, ਜੋ 'ਮਾਇਆ' ਵਾਸਤੇ ਵਰਤਿਆ ਹੈ।

ਅਰਥ: ਹੇ ਮਿੱਤਰ! ਕਸੁੰਭੇ-ਰੂਪ ਮਾਇਆ ਨੂੰ ਹੱਥ ਨਾ ਲਾ, ਇਹ ਕਸੁੰਭਾ ਸੜ ਜਾਇਗਾ, ਭਾਵ, ਇਹ ਮਾਇਆ ਦਾ ਸਾਥ ਛੇਤੀ ਨਸ਼ਟ ਹੋਣ ਵਾਲਾ ਹੈ।ਰਹਾਉ।

General commentary

Gurbani is considered to be a form of literature. It can be both prose and poem. They can both be approached with questions about their structure, conceiving them as objects made out of words to a particular design, theme and subject.

I agree with you when you write of salok/shabad being more specific form of Gurbani, but I did for a very good reason, use the term "poem" to discuss it as literature study. It was done intentionally to discuss the salok as a poem because sohee can be both raag and lalit. They are from the one family of literary and folklore compositions [poets call it sisters, i.e. raag n lalit] And indeed, they differ in sur but remain the same in style and form. Let me show you what I mean ! You see, where the structures of narratives are less immediately discernible, poems are always explicit. Most poems rhyme. Take for example the poem above [p794], it is precisely to that end. And, look how baba Farid ji weaves it below, [in colour].

ਸੂਹੀ ਲਲਿਤ [sohee lalit]॥

ਬੇੜਾ ਬੰਧਿ ਨ ਸਕਿਓ ਬੰਧਨ ਕੀ ਵੇਲਾ ॥
ਭਰਿ ਸਰਵਰੁ ਜਬ ਊਛਲੈ ਤਬ ਤਰਣੁ ਦੁਹੇਲਾ ॥੧॥
ਹਥੁ ਨ ਲਾਇ ਕਸੁੰਭੜੈ ਜਲਿ ਜਾਸੀ ਢੋਲਾ ॥੧॥ ਰਹਾਉ ॥
ਇਕ ਆਪੀਨ੍ਹ੍ਹੈ ਪਤਲੀ ਸਹ ਕੇਰੇ ਬੋਲਾ ॥
ਦੁਧਾ ਥਣੀ ਨ ਆਵਈ ਫਿਰਿ ਹੋਇ ਨ ਮੇਲਾ ॥੨॥
ਕਹੈ ਫਰੀਦੁ ਸਹੇਲੀਹੋ ਸਹੁ ਅਲਾਏਸੀ ॥
ਹੰਸੁ ਚਲਸੀ ਡੁੰਮਣਾ ਅਹਿ ਤਨੁ ਢੇਰੀ ਥੀਸੀ ॥੩॥੨॥ {ਪੰਨਾ 794}

Can you see baba Farid's literary skill to make it rhyme [I'm of the presumption you read gurmukhi? forgive me if I've errd].

Moving on to meaning and message, both baba Farid n baba Nanak are attaching value to the ultimate reality [God] as opposed to the perishable maya [kasumbra flower]. They are affirmative as poets in contrasting the real from the unreal.

Hope you enjoy - I will try and give a basic knowhow how Gurbani came to be written and perhaps share with the wider audience by way of discussion the meanings and messages enshrined.

Till then - I bid you goodwill !

Much obliged

 

[Harry Haller]

Please note the following SPN Rules carefully :

• Rule 1 - respect all members and be civil
• Rule 6 - introspection; try n find your own faults first b4 finding faults in others
• Rule 11 - Forum etiquette is fundamental - act your age and show wisdom
• Rule 12 - do not engage in personal attacks, stick to the subject matter
• Rule 13 - when challenging, pls back it up with "proof" from reliable and verifiable source

These are to be read and upheld by ALL, including myself ! It's a nice way to remind ourselves of our human weaknesses and work towards developing intrinsic "Gur Sikh" virtues, which we all possess.

Originalji

It is also enforced as well as being read and upheld, please do not be in any doubt of that. However if you feel this is not the case please pm me so that any breach or alleged breach is dealt with as per the TOS.

thank you

 

[Original]

Originalji

It is also enforced as well as being read and upheld, please do not be in any doubt of that. However if you feel this is not the case please pm me so that any breach or alleged breach is dealt with as per the TOS.

thank you

Dear H

Thank you so much - means a lot and so reassuring !

God bless you -

 

[ravneet_sb]

Sat Sri Akaal,

At childhood when the MIND iat formation stage

Bedha Mind Ship (Ship of Desires)
Bandh To Anchor with Gurus Bani Shabad
Na Sakyo Was Unable
Bandan Ki Bela When there was time to Anchor,
there is bondage of Mind

Bar Sarvar The mind is full and with high emotional tides as of desires
Tab Taran Dohela It is difficult to float across
As duality, get in trap of emotional turbulence.

With that turbulence, one goes to
those with temporary colour, which is not everlasting,
but dont even go near them, or get in touch with them,
further you get a burn. Be aware and be cautious.

As the cause of emotional turbulence
is perceptive and within self.

Life is passing by passed time will not turn back.

Those who Anchor Mind with Gurus Bani Shabad deal with ease Mid Life and are in ease at end.

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh