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'''Ghorian''' or '''Khoreea''' or '''Ghoreea''' {{gu|ਘੋੜੀਆ}} or "The Wedding Procession Song" is a composition of hymns written by [[Guru Ram Das]], in measure [[Vadahans]], which are part of the [[Guru Granth Sahib]] and appear on [http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=575&L=5&id=25295 pages 575 to 576] of the holy Granth. The word `ghorean` {{sdd|ਘੋੜੀਆ}} in [[Punjabi]] is the plural form of ghoree {{sdd|ਘੋੜੀ}}, a {{dict|mare}}. | |||
The ghondn hymns, composed by Guru Ram Das, are lyrics of exquisite beauty, woven round images and symbols appropriate to the occasion of marriage, more particularly, to the ceremony of ghon or | In Punjabi folk poetry, a type of lyrical songs which are sung on the occasion of marriage are called "ghoreea". A [[Punjabi]] marriage comprises a series of ceremonies performed at different stages. In one of these ceremonies the bridegroom mounts a handsomely {{dict|caparisoned}} mare to go to the house of the bride where a reception awaits. | ||
As the bridegroom climbs onto the back of the mare, his sisters feed the mare with crushed gram from a plate, embellish the bridle strings and sing the songs of ghori, as other girls and women join them in chorus. These songs eulogize the bridegroom and his ancestry and wish him a happy marriage. In the songs, the word ghon (mare) occurs frequently, almost once in every verse. | |||
[[Raga Vadahans]] in the [[Guru Granth Sahib]] incorporates hymns cast in the moulds of folk songs commonly sung at the time of birth, marriage and death. [[Guru Nanak]] has composed poems, in this [[raag]], called "alahamanor dirges", songs of mourning. [[Guru Amar Das]] has also contributed to these hymns in the same style. [[Guru Ram Das]], the Fourth Guru, has composed two ghondn hymns, reminiscent of ghondn of folk poetry. The folk forms meant for mundane occasions have been utilized by the [[Gurus]] to compose verses of spiritual reference and meaning. | |||
==The word - Ghoreea/Ghorian== | |||
The word Ghoreea or Ghorian {{sdd|ਘੋੜੀਆ}} is a common [[Punjabi]] word in everyday use even now although the word Ghora (masculine) {{sdd|ਘੋੜਾ}} meaning "horse" is more commonly used these days due to the increase use of the male in modern and rural life in [[Punjab]]. The female or {{dict|mare}} is called "Ghoree" {{sdd|ਘੋੜੀ}} and the word for this composition of [[Gurbani]] is a plural of this word - Ghoreea or {{gu|ਘੋੜੀਆ}} or "mares"; also used to refer to songs sung at weddings and other happy occasions. | |||
==The composition== | |||
The ghondn hymns, composed by [[Guru Ram Das]], are lyrics of exquisite beauty, woven round images and symbols appropriate to the occasion of marriage, more particularly, to the ceremony of ghon or mare-riding. These hymns hold that human life is a precious opportunity to become united to God as marriage is the opportunity to become united with the bride. The human body is the mare, riding which the seeker of God could successfully and victoriously reach his goal. | |||
The mind is to be harnessed, conquered and controlled, just as the mare is controlled by the saddle and bridle. In the hymns, the mare {ghon) has been called tejani, tun and tukhdi, all synonyms of ghon. The holy men or saints form the marriage procession; God Himself lays out the feast for them. | |||
Thus is the spouse found and begotten. The sustained metaphor, in the ghondn hymns, unfolds itself in eight parts, as follows: | |||
# This mare, i.e. the human body, has been created by God. It is most valuable and precious, a marvellous specimen of the craftsmanship of the Creator. It is obtained by good fortune only. It is of immense value in the spiritual journey, for through the faculties and potentialities it is endowed with, man gets an opportunity to obtain union with God. | # This mare, i.e. the human body, has been created by God. It is most valuable and precious, a marvellous specimen of the craftsmanship of the Creator. It is obtained by good fortune only. It is of immense value in the spiritual journey, for through the faculties and potentialities it is endowed with, man gets an opportunity to obtain union with God. | ||
# The saddle refers to the subjugation of the mind through the guidance of the Guru. Divine knowledge is the harness that controls the mind. Meditation on the Name enriches the mind and gives it poise. This is the conquest of the mind. A mind so saddled or controlled is of vital aid in the journey of the soul towards its spouse, the Lord. | # The saddle refers to the subjugation of the mind through the guidance of the Guru. Divine knowledge is the harness that controls the mind. Meditation on the Name enriches the mind and gives it poise. This is the conquest of the mind. A mind so saddled or controlled is of vital aid in the journey of the soul towards its spouse, the Lord. | ||
# Bridle is the jnana or divine knowledge. True realization leads to the control of the mind. This directs and guides one on the path of spiritual journey. | # Bridle is the jnana or divine knowledge. True realization leads to the control of the mind. This directs and guides one on the path of spiritual journey. | ||
# Love of God is the whip used to urge the mare on its spiritual path. Love cultivates, chisels and fashions the mind. A cultivated mind remains in perfect balance and poise, and is not swayed by worldly desires and lusts. The nectar of nam (Name) transforms the human personality or mind completely. | # Love of God is the whip used to urge the mare on its spiritual path. Love cultivates, chisels and fashions the mind. A cultivated mind remains in perfect balance and poise, and is not swayed by worldly desires and lusts. The nectar of nam (Name) transforms the human personality or mind completely. | ||
# The journey that the soul has to cover riding this mare is the | # The journey that the soul has to cover riding this mare is across the "sagar" {{sd|ਸਾਗਰ}} (world ocean/human life). This is an arduous journey filled with worldly desires and attractions obstructing one at every step. | ||
# The holy men and saints form the marriage procession. It is the holy company which inspires and aids man to cross the obstacles. Thus the bridegroom, the seeker, successfully completes the journey, repeating constantly the Name, receiving inspiration from the saints. | # The holy men and saints form the marriage procession. It is the holy company which inspires and aids man to cross the obstacles. Thus the bridegroom, the seeker, successfully completes the journey, repeating constantly the Name, receiving inspiration from the saints. | ||
# The experience of bliss is the marriage feast. The marriage procession reaches its destination and crosses into the house of `Hari, the Supreme Being. There they enjoy and relish the ambrosial food, the nectar of the Name. This is the first taste of bliss, the supreme state of '''Anand'''. | # The experience of bliss is the marriage feast. The marriage procession reaches its destination and crosses into the house of `Hari, the Supreme Being. There they enjoy and relish the ambrosial food, the nectar of the Name. This is the first taste of bliss, the supreme state of '''Anand'''. | ||
# Union with God is the solemnization of the marriage. The bridegroom finds the spouse within himself. It is his own real self. | # Union with God is the solemnization of the marriage. The bridegroom finds the spouse within himself (the pure being inside everyone - the pure soul who is fearless, truthful always, without enemies.) It is his own real self. This union is eternal and the joy so attained is unending. This is the spiritual meaning of the hymns composed by Guru Ram Das in the style of the popular Punjabi folk form of ghondan. (Yes, the pure being inside everyone - the pure soul who is fearless, truthful always, without enemies, etc) | ||
'''Ghorian''' ([[Shabad]]s) are sung to celebrate a wedding | '''Ghorian''' ([[Shabad]]s) are sung on marriage and other festive occasions to celebrate a wedding; they are also sung on other festive occasions. In addition to the classical music, the folk music (because of its wide appeal) is also given importance in the SGGS. In this regard, in addition to the Vaars listed above, there are some Shabads about the Ghorian, as well as others in the [[Alahunian]] (dirge, or funeral song) tradition, which are sung in chorus by women mourning the death of a close relation. | ||
"Ghorian" | =="Ghorian" (Song of the Mare)== | ||
Ghorian (Song of the Mare) [http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=575&L=5&id=25295 Page 575 to 576] by [[Guru Ram Das]] | |||
{{Quoter|ਵਡਹੰਸ ਮਹਲਾ ੪ ਘੋੜੀਆ | {{Quoter|ਵਡਹੰਸ ਮਹਲਾ ੪ ਘੋੜੀਆ | ||
vadhans mehlĝ 4 gẖoṛīĝ | vadhans mehlĝ 4 gẖoṛīĝ | ||
Wadahans, Fourth Mehl, Ghorees ~ The Wedding Procession Songs: | Wadahans, Fourth Mehl, Ghorees ~ The Wedding Procession Songs: | ||
ੴ ਸਤਿਗਰ ਪਰਸਾਦਿ ॥ | ੴ ਸਤਿਗਰ ਪਰਸਾਦਿ ॥ | ||
Ikoaʼnkĝr saṯgur parsĝḝ. | Ikoaʼnkĝr saṯgur parsĝḝ. | ||
''One Universal Creator God. By The Grace Of The True Guru:'' | ''One Universal Creator God. By The Grace Of The True Guru:'' | ||
---- | |||
ਦੇਹ ਤੇਜਣਿ ਜੀ ਰਾਮਿ ਉਪਾਈਆ ਰਾਮ ॥ | ਦੇਹ ਤੇਜਣਿ ਜੀ ਰਾਮਿ ਉਪਾਈਆ ਰਾਮ ॥ | ||
Ḏėh ṯėjaṇ jī rĝm upĝīĝ rĝm. | Ḏėh ṯėjaṇ jī rĝm upĝīĝ rĝm. | ||
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ਧੰਨ ਮਾਣਸ ਜਨਮ ਪੰਨਿ ਪਾਈਆ ਰਾਮ ॥ | ਧੰਨ ਮਾਣਸ ਜਨਮ ਪੰਨਿ ਪਾਈਆ ਰਾਮ ॥ | ||
Ḏẖan mĝṇas janam punn pĝīĝ rĝm. | Ḏẖan mĝṇas janam punn pĝīĝ rĝm. | ||
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ਮਾਣਸ ਜਨਮ ਵਡ ਪੰਨੇ ਪਾਇਆ ਦੇਹ ਸ ਕੰਚਨ ਚੰਗੜੀਆ ॥ | ਮਾਣਸ ਜਨਮ ਵਡ ਪੰਨੇ ਪਾਇਆ ਦੇਹ ਸ ਕੰਚਨ ਚੰਗੜੀਆ ॥ | ||
Mĝṇas janam vad punnė pĝiĝ ḝėh so kancẖan cẖangṛīĝ. | Mĝṇas janam vad punnė pĝiĝ ḝėh so kancẖan cẖangṛīĝ. | ||
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ਗਰਮਖਿ ਰੰਗ ਚਲੂਲਾ ਪਾਵੈ ਹਰਿ ਹਰਿ ਹਰਿ ਨਵ ਰੰਗੜੀਆ ॥ | ਗਰਮਖਿ ਰੰਗ ਚਲੂਲਾ ਪਾਵੈ ਹਰਿ ਹਰਿ ਹਰਿ ਨਵ ਰੰਗੜੀਆ ॥ | ||
Gurmukẖ rang cẖalūlĝ pĝvai har har har nav rangṛīĝ. | Gurmukẖ rang cẖalūlĝ pĝvai har har har nav rangṛīĝ. | ||
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ਝਹ ਦੇਹ ਸ ਬਾਂਕੀ ਜਿਤ ਹਰਿ ਜਾਪੀ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਹਾਵੀਆ ॥ | ਝਹ ਦੇਹ ਸ ਬਾਂਕੀ ਜਿਤ ਹਰਿ ਜਾਪੀ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਹਾਵੀਆ ॥ | ||
Ėh ḝėh so bĝʼnkī jiṯ har jĝpī har har nĝm suhĝvīĝ. | Ėh ḝėh so bĝʼnkī jiṯ har jĝpī har har nĝm suhĝvīĝ. | ||
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ਵਡਭਾਗੀ ਪਾਈ ਨਾਮ ਸਖਾਈ ਜਨ ਨਾਨਕ ਰਾਮਿ ਉਪਾਈਆ ॥੧॥ | ਵਡਭਾਗੀ ਪਾਈ ਨਾਮ ਸਖਾਈ ਜਨ ਨਾਨਕ ਰਾਮਿ ਉਪਾਈਆ ॥੧॥ | ||
vadbẖĝgī pĝī nĝm sakẖĝī jan Nĝnak rĝm upĝīĝ. | vadbẖĝgī pĝī nĝm sakẖĝī jan Nĝnak rĝm upĝīĝ. | ||
''By great good fortune, the body is obtained; the Naam, the Name of the Lord, is its companion; O servant Nanak, the Lord has created it.'' | ''By great good fortune, the body is obtained; the Naam, the Name of the Lord, is its companion; O servant Nanak, the Lord has created it.'' | ||
---- | |||
ਦੇਹ ਪਾਵਉ ਜੀਨ ਬਝਿ ਚੰਗਾ ਰਾਮ ॥ | ਦੇਹ ਪਾਵਉ ਜੀਨ ਬਝਿ ਚੰਗਾ ਰਾਮ ॥ | ||
Ḏėh pĝvao jīn bujẖ cẖanga rĝm. | Ḏėh pĝvao jīn bujẖ cẖanga rĝm. | ||
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ਚੜਿ ਲੰਘਾ ਜੀ ਬਿਖਮ ਭਇਅੰਗਾ ਰਾਮ ॥ | ਚੜਿ ਲੰਘਾ ਜੀ ਬਿਖਮ ਭਇਅੰਗਾ ਰਾਮ ॥ | ||
Cẖaṛ langẖĝ jī bikẖam bẖuiangĝ rĝm. | Cẖaṛ langẖĝ jī bikẖam bẖuiangĝ rĝm. | ||
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ਬਿਖਮ ਭਇਅੰਗਾ ਅਨਤ ਤਰੰਗਾ ਗਰਮਖਿ ਪਾਰਿ ਲੰਘਾਝ ॥ | ਬਿਖਮ ਭਇਅੰਗਾ ਅਨਤ ਤਰੰਗਾ ਗਰਮਖਿ ਪਾਰਿ ਲੰਘਾਝ ॥ | ||
Bikẖam bẖuiangĝ anaṯ ṯarangĝ gurmukẖ pĝr langẖĝė. | Bikẖam bẖuiangĝ anaṯ ṯarangĝ gurmukẖ pĝr langẖĝė. | ||
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ਹਰਿ ਬੋਹਿਥਿ ਚੜਿ ਵਡਭਾਗੀ ਲੰਘੈ ਗਰ ਖੇਵਟ ਸਬਦਿ ਤਰਾਝ ॥ | ਹਰਿ ਬੋਹਿਥਿ ਚੜਿ ਵਡਭਾਗੀ ਲੰਘੈ ਗਰ ਖੇਵਟ ਸਬਦਿ ਤਰਾਝ ॥ | ||
Har bohith cẖaṛ vadbẖĝgī langẖai gur kẖėvat sabaḝ ṯarĝė. | Har bohith cẖaṛ vadbẖĝgī langẖai gur kẖėvat sabaḝ ṯarĝė. | ||
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ਅਨਦਿਨ ਹਰਿ ਰੰਗਿ ਹਰਿ ਗਣ ਗਾਵੈ ਹਰਿ ਰੰਗੀ ਹਰਿ ਰੰਗਾ ॥ | ਅਨਦਿਨ ਹਰਿ ਰੰਗਿ ਹਰਿ ਗਣ ਗਾਵੈ ਹਰਿ ਰੰਗੀ ਹਰਿ ਰੰਗਾ ॥ | ||
Anḝin har rang har guṇ gĝvai har rangī har rangĝ. | Anḝin har rang har guṇ gĝvai har rangī har rangĝ. | ||
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ਜਨ ਨਾਨਕ ਨਿਰਬਾਣ ਪਦ ਪਾਇਆ ਹਰਿ ਉਤਮ ਹਰਿ ਪਦ ਚੰਗਾ ॥੨॥ | ਜਨ ਨਾਨਕ ਨਿਰਬਾਣ ਪਦ ਪਾਇਆ ਹਰਿ ਉਤਮ ਹਰਿ ਪਦ ਚੰਗਾ ॥੨॥ | ||
Jan Nĝnak nirbĝṇ paḝ pĝiĝ har uṯam har paḝ cẖanga. | Jan Nĝnak nirbĝṇ paḝ pĝiĝ har uṯam har paḝ cẖanga. | ||
''Servant Nanak has obtained the state of Nirvaanaa, the state of ultimate goodness, the state of the Lord.'' | ''Servant Nanak has obtained the state of Nirvaanaa, the state of ultimate goodness, the state of the Lord.'' | ||
---- | |||
ਕੜੀਆਲ ਮਖੇ ਗਰਿ ਗਿਆਨ ਦਰਿੜਾਇਆ ਰਾਮ ॥ | ਕੜੀਆਲ ਮਖੇ ਗਰਿ ਗਿਆਨ ਦਰਿੜਾਇਆ ਰਾਮ ॥ | ||
Kaṛīĝl mukẖė gur giĝn driṛĝiĝ rĝm. | Kaṛīĝl mukẖė gur giĝn driṛĝiĝ rĝm. | ||
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ਤਨਿ ਪਰੇਮ ਹਰਿ ਚਾਬਕ ਲਾਇਆ ਰਾਮ ॥ | ਤਨਿ ਪਰੇਮ ਹਰਿ ਚਾਬਕ ਲਾਇਆ ਰਾਮ ॥ | ||
Ŧan parėm har cẖĝbak lĝiĝ rĝm. | Ŧan parėm har cẖĝbak lĝiĝ rĝm. | ||
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ਤਨਿ ਪਰੇਮ ਹਰਿ ਹਰਿ ਲਾਇ ਚਾਬਕ ਮਨ ਜਿਣੈ ਗਰਮਖਿ ਜੀਤਿਆ ॥ | ਤਨਿ ਪਰੇਮ ਹਰਿ ਹਰਿ ਲਾਇ ਚਾਬਕ ਮਨ ਜਿਣੈ ਗਰਮਖਿ ਜੀਤਿਆ ॥ | ||
Ŧan parėm har har lĝė cẖĝbak man jiṇai gurmukẖ jīṯiĝ. | Ŧan parėm har har lĝė cẖĝbak man jiṇai gurmukẖ jīṯiĝ. | ||
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ਅਘੜੋ ਘੜਾਵੈ ਸਬਦ ਪਾਵੈ ਅਪਿਉ ਹਰਿ ਰਸ ਪੀਤਿਆ ॥ | ਅਘੜੋ ਘੜਾਵੈ ਸਬਦ ਪਾਵੈ ਅਪਿਉ ਹਰਿ ਰਸ ਪੀਤਿਆ ॥ | ||
Agẖṛo gẖaṛĝvai sabaḝ pĝvai apio har ras pīṯiĝ. | Agẖṛo gẖaṛĝvai sabaḝ pĝvai apio har ras pīṯiĝ. | ||
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ਸਣਿ ਸਰਵਣ ਬਾਣੀ ਗਰਿ ਵਖਾਣੀ ਹਰਿ ਰੰਗ ਤਰੀ ਚੜਾਇਆ ॥ | ਸਣਿ ਸਰਵਣ ਬਾਣੀ ਗਰਿ ਵਖਾਣੀ ਹਰਿ ਰੰਗ ਤਰੀ ਚੜਾਇਆ ॥ | ||
Suṇ sarvaṇ baṇī gur vakẖĝṇī har rang ṯurī cẖaṛĝiĝ. | Suṇ sarvaṇ baṇī gur vakẖĝṇī har rang ṯurī cẖaṛĝiĝ. | ||
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ਮਹਾ ਮਾਰਗ ਪੰਥ ਬਿਖੜਾ ਜਨ ਨਾਨਕ ਪਾਰਿ ਲੰਘਾਇਆ ॥੩॥ | ਮਹਾ ਮਾਰਗ ਪੰਥ ਬਿਖੜਾ ਜਨ ਨਾਨਕ ਪਾਰਿ ਲੰਘਾਇਆ ॥੩॥ | ||
Mahĝ mĝrag panth bikẖṛĝ jan Nĝnak pĝr langẖĝiĝ. | Mahĝ mĝrag panth bikẖṛĝ jan Nĝnak pĝr langẖĝiĝ. | ||
''Servant Nanak has crossed over the long and treacherous path.'' | ''Servant Nanak has crossed over the long and treacherous path.'' | ||
---- | |||
ਘੋੜੀ ਤੇਜਣਿ ਦੇਹ ਰਾਮਿ ਉਪਾਈਆ ਰਾਮ ॥ | ਘੋੜੀ ਤੇਜਣਿ ਦੇਹ ਰਾਮਿ ਉਪਾਈਆ ਰਾਮ ॥ | ||
Gẖoṛī ṯėjaṇ ḝėh rĝm upĝīĝ rĝm. | Gẖoṛī ṯėjaṇ ḝėh rĝm upĝīĝ rĝm. | ||
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ਜਿਤ ਹਰਿ ਪਰਭ ਜਾਪੈ ਸਾ ਧਨ ਧੰਨ ਤਖਾਈਆ ਰਾਮ ॥ | ਜਿਤ ਹਰਿ ਪਰਭ ਜਾਪੈ ਸਾ ਧਨ ਧੰਨ ਤਖਾਈਆ ਰਾਮ ॥ | ||
Jiṯ har parabẖ jĝpai sĝ ḝẖan ḝẖan ṯukẖĝīĝ rĝm. | Jiṯ har parabẖ jĝpai sĝ ḝẖan ḝẖan ṯukẖĝīĝ rĝm. | ||
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ਜਿਤ ਹਰਿ ਪਰਭ ਜਾਪੈ ਸਾ ਧੰਨ ਸਾਬਾਸੈ ਧਰਿ ਪਾਇਆ ਕਿਰਤ ਜੜੰਦਾ ॥ | ਜਿਤ ਹਰਿ ਪਰਭ ਜਾਪੈ ਸਾ ਧੰਨ ਸਾਬਾਸੈ ਧਰਿ ਪਾਇਆ ਕਿਰਤ ਜੜੰਦਾ ॥ | ||
Jiṯ har parabẖ jĝpai sĝ ḝẖan sĝbĝsai ḝẖur pĝiĝ kiraṯ juṛanḝĝ. | Jiṯ har parabẖ jĝpai sĝ ḝẖan sĝbĝsai ḝẖur pĝiĝ kiraṯ juṛanḝĝ. | ||
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ਚੜਿ ਦੇਹੜਿ ਘੋੜੀ ਬਿਖਮ ਲਘਾਝ ਮਿਲ ਗਰਮਖਿ ਪਰਮਾਨੰਦਾ ॥ | ਚੜਿ ਦੇਹੜਿ ਘੋੜੀ ਬਿਖਮ ਲਘਾਝ ਮਿਲ ਗਰਮਖਿ ਪਰਮਾਨੰਦਾ ॥ | ||
Cẖaṛ ḝėhaṛ gẖoṛī bikẖam lagẖĝė mil gurmukẖ parmĝnanḝĝ. | Cẖaṛ ḝėhaṛ gẖoṛī bikẖam lagẖĝė mil gurmukẖ parmĝnanḝĝ. | ||
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ਹਰਿ ਹਰਿ ਕਾਜ ਰਚਾਇਆ ਪੂਰੈ ਮਿਲਿ ਸੰਤ ਜਨਾ ਜੰਞ ਆਈ ॥ | ਹਰਿ ਹਰਿ ਕਾਜ ਰਚਾਇਆ ਪੂਰੈ ਮਿਲਿ ਸੰਤ ਜਨਾ ਜੰਞ ਆਈ ॥ | ||
Har har kĝj racẖĝiĝ pūrai mil sanṯ janĝ jañ ĝī. | Har har kĝj racẖĝiĝ pūrai mil sanṯ janĝ jañ ĝī. | ||
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ਜਨ ਨਾਨਕ ਹਰਿ ਵਰ ਪਾਇਆ ਮੰਗਲ ਮਿਲਿ ਸੰਤ ਜਨਾ ਵਾਧਾਈ ॥੪॥੧॥੫॥ | ਜਨ ਨਾਨਕ ਹਰਿ ਵਰ ਪਾਇਆ ਮੰਗਲ ਮਿਲਿ ਸੰਤ ਜਨਾ ਵਾਧਾਈ ॥੪॥੧॥੫॥ | ||
Jan Nĝnak har var pĝiĝ mangal mil sanṯ janĝ vĝḝẖĝī. | Jan Nĝnak har var pĝiĝ mangal mil sanṯ janĝ vĝḝẖĝī. | ||
''Servant Nanak has obtained the Lord as his Spouse; joining together, the Saints sing the songs of joy and congratulations.'' | ''Servant Nanak has obtained the Lord as his Spouse; joining together, the Saints sing the songs of joy and congratulations.'' | ||
}} | |''[[Guru Ram Das]]''}} | ||
==Audio== | ==Audio== | ||
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==References== | ==References== | ||
1. Kohli, Surindar SINGH, A Critical Study of ADI GRANTH. Delhi, 1961. | 1. Kohli, Surindar SINGH, A Critical Study of ADI GRANTH. Delhi, 1961. | ||
[[Category:Anand Karaj]] | |||
[[Category: Poetry In SGGS]] | [[Category: Poetry In SGGS]] | ||
[[Category:Sanskar]] | |||
[[Category:Sikh practice]] | |||
Latest revision as of 17:13, 19 April 2019
Ghorian or Khoreea or Ghoreea (Gurmukhi: ਘੋੜੀਆ) or "The Wedding Procession Song" is a composition of hymns written by Guru Ram Das, in measure Vadahans, which are part of the Guru Granth Sahib and appear on pages 575 to 576 of the holy Granth. The word `ghorean` ਘੋੜੀਆ s in Punjabi is the plural form of ghoree ਘੋੜੀ s , a mare.
In Punjabi folk poetry, a type of lyrical songs which are sung on the occasion of marriage are called "ghoreea". A Punjabi marriage comprises a series of ceremonies performed at different stages. In one of these ceremonies the bridegroom mounts a handsomely caparisoned mare to go to the house of the bride where a reception awaits.
As the bridegroom climbs onto the back of the mare, his sisters feed the mare with crushed gram from a plate, embellish the bridle strings and sing the songs of ghori, as other girls and women join them in chorus. These songs eulogize the bridegroom and his ancestry and wish him a happy marriage. In the songs, the word ghon (mare) occurs frequently, almost once in every verse.
Raga Vadahans in the Guru Granth Sahib incorporates hymns cast in the moulds of folk songs commonly sung at the time of birth, marriage and death. Guru Nanak has composed poems, in this raag, called "alahamanor dirges", songs of mourning. Guru Amar Das has also contributed to these hymns in the same style. Guru Ram Das, the Fourth Guru, has composed two ghondn hymns, reminiscent of ghondn of folk poetry. The folk forms meant for mundane occasions have been utilized by the Gurus to compose verses of spiritual reference and meaning.
The word - Ghoreea/Ghorian
The word Ghoreea or Ghorian ਘੋੜੀਆ s is a common Punjabi word in everyday use even now although the word Ghora (masculine) ਘੋੜਾ s meaning "horse" is more commonly used these days due to the increase use of the male in modern and rural life in Punjab. The female or mare is called "Ghoree" ਘੋੜੀ s and the word for this composition of Gurbani is a plural of this word - Ghoreea or (Gurmukhi: ਘੋੜੀਆ) or "mares"; also used to refer to songs sung at weddings and other happy occasions.
The composition
The ghondn hymns, composed by Guru Ram Das, are lyrics of exquisite beauty, woven round images and symbols appropriate to the occasion of marriage, more particularly, to the ceremony of ghon or mare-riding. These hymns hold that human life is a precious opportunity to become united to God as marriage is the opportunity to become united with the bride. The human body is the mare, riding which the seeker of God could successfully and victoriously reach his goal.
The mind is to be harnessed, conquered and controlled, just as the mare is controlled by the saddle and bridle. In the hymns, the mare {ghon) has been called tejani, tun and tukhdi, all synonyms of ghon. The holy men or saints form the marriage procession; God Himself lays out the feast for them.
Thus is the spouse found and begotten. The sustained metaphor, in the ghondn hymns, unfolds itself in eight parts, as follows:
- This mare, i.e. the human body, has been created by God. It is most valuable and precious, a marvellous specimen of the craftsmanship of the Creator. It is obtained by good fortune only. It is of immense value in the spiritual journey, for through the faculties and potentialities it is endowed with, man gets an opportunity to obtain union with God.
- The saddle refers to the subjugation of the mind through the guidance of the Guru. Divine knowledge is the harness that controls the mind. Meditation on the Name enriches the mind and gives it poise. This is the conquest of the mind. A mind so saddled or controlled is of vital aid in the journey of the soul towards its spouse, the Lord.
- Bridle is the jnana or divine knowledge. True realization leads to the control of the mind. This directs and guides one on the path of spiritual journey.
- Love of God is the whip used to urge the mare on its spiritual path. Love cultivates, chisels and fashions the mind. A cultivated mind remains in perfect balance and poise, and is not swayed by worldly desires and lusts. The nectar of nam (Name) transforms the human personality or mind completely.
- The journey that the soul has to cover riding this mare is across the "sagar" ਸਾਗਰ (world ocean/human life). This is an arduous journey filled with worldly desires and attractions obstructing one at every step.
- The holy men and saints form the marriage procession. It is the holy company which inspires and aids man to cross the obstacles. Thus the bridegroom, the seeker, successfully completes the journey, repeating constantly the Name, receiving inspiration from the saints.
- The experience of bliss is the marriage feast. The marriage procession reaches its destination and crosses into the house of `Hari, the Supreme Being. There they enjoy and relish the ambrosial food, the nectar of the Name. This is the first taste of bliss, the supreme state of Anand.
- Union with God is the solemnization of the marriage. The bridegroom finds the spouse within himself (the pure being inside everyone - the pure soul who is fearless, truthful always, without enemies.) It is his own real self. This union is eternal and the joy so attained is unending. This is the spiritual meaning of the hymns composed by Guru Ram Das in the style of the popular Punjabi folk form of ghondan. (Yes, the pure being inside everyone - the pure soul who is fearless, truthful always, without enemies, etc)
Ghorian (Shabads) are sung on marriage and other festive occasions to celebrate a wedding; they are also sung on other festive occasions. In addition to the classical music, the folk music (because of its wide appeal) is also given importance in the SGGS. In this regard, in addition to the Vaars listed above, there are some Shabads about the Ghorian, as well as others in the Alahunian (dirge, or funeral song) tradition, which are sung in chorus by women mourning the death of a close relation.
"Ghorian" (Song of the Mare)
Ghorian (Song of the Mare) Page 575 to 576 by Guru Ram Das
| ਵਡਹੰਸ ਮਹਲਾ ੪ ਘੋੜੀਆ
vadhans mehlĝ 4 gẖoṛīĝ Wadahans, Fourth Mehl, Ghorees ~ The Wedding Procession Songs:
Ikoaʼnkĝr saṯgur parsĝḝ. One Universal Creator God. By The Grace Of The True Guru: ਦੇਹ ਤੇਜਣਿ ਜੀ ਰਾਮਿ ਉਪਾਈਆ ਰਾਮ ॥ Ḏėh ṯėjaṇ jī rĝm upĝīĝ rĝm. This body-horse was created by the Lord.
Ḏẖan mĝṇas janam punn pĝīĝ rĝm. Blessed is human life, which is obtained by virtuous actions.
Mĝṇas janam vad punnė pĝiĝ ḝėh so kancẖan cẖangṛīĝ. Human life is obtained only by the most virtuous actions; this body is radiant and golden.
Gurmukẖ rang cẖalūlĝ pĝvai har har har nav rangṛīĝ. The Gurmukh is imbued with the deep red color of the poppy; he is imbued with the new color of the Lord's Name, Har, Har, Har.
Ėh ḝėh so bĝʼnkī jiṯ har jĝpī har har nĝm suhĝvīĝ. This body is so very beautiful; it chants the Name of the Lord, and it is adorned with the Name of the Lord, Har, Har.
vadbẖĝgī pĝī nĝm sakẖĝī jan Nĝnak rĝm upĝīĝ. By great good fortune, the body is obtained; the Naam, the Name of the Lord, is its companion; O servant Nanak, the Lord has created it. ਦੇਹ ਪਾਵਉ ਜੀਨ ਬਝਿ ਚੰਗਾ ਰਾਮ ॥ Ḏėh pĝvao jīn bujẖ cẖanga rĝm. I place the saddle on the body-horse, the saddle of realization of the Good Lord.
Cẖaṛ langẖĝ jī bikẖam bẖuiangĝ rĝm. Riding this horse, I cross over the terrifying world-ocean.
Bikẖam bẖuiangĝ anaṯ ṯarangĝ gurmukẖ pĝr langẖĝė. The terrifying world-ocean is rocked by countless waves, but the Gurmukh is carried across.
Har bohith cẖaṛ vadbẖĝgī langẖai gur kẖėvat sabaḝ ṯarĝė. Embarking upon the boat of the Lord, the very fortunate ones cross over; the Guru, the Boatman, carries them across through the Word of the Shabad.
Anḝin har rang har guṇ gĝvai har rangī har rangĝ. Night and day, imbued with the Lord's Love, singing the Glorious Praises of the Lord, the Lord's lover loves the Lord.
Jan Nĝnak nirbĝṇ paḝ pĝiĝ har uṯam har paḝ cẖanga. Servant Nanak has obtained the state of Nirvaanaa, the state of ultimate goodness, the state of the Lord. ਕੜੀਆਲ ਮਖੇ ਗਰਿ ਗਿਆਨ ਦਰਿੜਾਇਆ ਰਾਮ ॥ Kaṛīĝl mukẖė gur giĝn driṛĝiĝ rĝm. For a bridle in my mouth, the Guru has implanted spiritual wisdom within me.
Ŧan parėm har cẖĝbak lĝiĝ rĝm. He has applied the whip of the Lord's Love to my body.
Ŧan parėm har har lĝė cẖĝbak man jiṇai gurmukẖ jīṯiĝ. Applying the whip of the Lord's Love to his body, the Gurmukh conquers his mind, and wins the battle of life.
Agẖṛo gẖaṛĝvai sabaḝ pĝvai apio har ras pīṯiĝ. He trains his untrained mind with the Word of the Shabad, and drinks in the rejuvenating essence of the Lord's Nectar.
Suṇ sarvaṇ baṇī gur vakẖĝṇī har rang ṯurī cẖaṛĝiĝ. Listen with your ears to the Word, uttered by the Guru, and attune your body-horse to the Lord's Love.
Mahĝ mĝrag panth bikẖṛĝ jan Nĝnak pĝr langẖĝiĝ. Servant Nanak has crossed over the long and treacherous path. ਘੋੜੀ ਤੇਜਣਿ ਦੇਹ ਰਾਮਿ ਉਪਾਈਆ ਰਾਮ ॥ Gẖoṛī ṯėjaṇ ḝėh rĝm upĝīĝ rĝm. The transitory body-horse was created by the Lord.
Jiṯ har parabẖ jĝpai sĝ ḝẖan ḝẖan ṯukẖĝīĝ rĝm. Blessed, blessed is that body-horse which meditates on the Lord God.
Jiṯ har parabẖ jĝpai sĝ ḝẖan sĝbĝsai ḝẖur pĝiĝ kiraṯ juṛanḝĝ. Blessed and acclaimed is that body-horse which meditates on the Lord God; it is obtained by the merits of past actions.
Cẖaṛ ḝėhaṛ gẖoṛī bikẖam lagẖĝė mil gurmukẖ parmĝnanḝĝ. Riding the body-horse, one crosses over the terrifying world ocean; the Gurmukh meets the Lord, the embodiment of supreme bliss.
Har har kĝj racẖĝiĝ pūrai mil sanṯ janĝ jañ ĝī. The Lord, Har, Har, has perfectly arranged this wedding; the Saints have come together as a marriage party.
Jan Nĝnak har var pĝiĝ mangal mil sanṯ janĝ vĝḝẖĝī. Servant Nanak has obtained the Lord as his Spouse; joining together, the Saints sing the songs of joy and congratulations. |
| Guru Ram Das |
Audio
- Bhai Avtar Singh: Ji Raagi Singing 'Ghorian'Kirtan (Click Here).
- Bhai Baldeep Singh: Ji Singing 'Ghorian' Kirtan(Click Here).
See Also
References
1. Kohli, Surindar SINGH, A Critical Study of ADI GRANTH. Delhi, 1961.
