Piara Singh Padam, Guru Granth Sanket Kosh, page 103.
Bhai Kahn Singh Nabha has also interpreted this word as ‘camel.’
Bhai Kahn Singh Nabha, Mahan Kosh, page 300.
In the Guru Granth Sahib also, ‘karhal’ refers to camel:haü hari binu khinu palu rahi na sakaü jaise karhalu beli rījhāī.1. -Guru Granth Sahib 369.
In earlier times, traders loaded their goods on camels to sell them far and wide. These traders would roam distant lands, struggling through the difficulties of the long journey. To relieve their fatigue and boredom or express their feelings, they sang songs narrating the painful journey abroad and the harsh climate of the deserts. Since they spent extended time away from their friends and family, these songs also echoed the pangs of separation and the wails of detachment. These songs were called ‘karhale.’ Over time, these songs evolved into their own unique poetic form. In the desert region, the practice of singing karhale still continues today.
Dr. Sohinder Singh Vanjara Bedi, Panjabi Lokdhara Vishvakosh, volume eight, pages 2084-85.
Guru Ramdas Sahib (1534-1581 CE) also revealed Bani under the title ‘Karhale.’ Two Karhale (astpadis) revealed by the Guru in Rag Gauri are recorded on pages 234-35 of the Guru Granth Sahib. Both of these contain ten stanzas, and each stanza is composed of two lines. One stanza of ‘rahau’ is separate from these stanzas in each of the Karhale.
The karhale poetic form depicts foreign land, highlighting the challenges and wanderings inherent to that territory. This experience evokes a deep yearning welling within the heart of the traveling merchant to reunite with their family. This same idea is contained in the initial lines of this composition revealed by Guru Ramdas Sahib: karhale man pardesīā kiu milīai hari māi. guru bhāgi pūrai pāiā gali miliā piārā āi. -Guru Granth Sahib 234.
In this composition, the characteristics and nature of camels and their daily wanderings in distant lands are metaphors for the stubborn and ever-wandering human mind. It is believed that, in comparison to animals such as elephants and donkeys, camels have a preference for cleanliness.
Dr. Dharam Singh, Sri Guru Granth Sahib Vichale Kujh Alap Charchit Kav-Rup, Khoj Patrika: Bani Kav-Rup Vishesh Ank, (editor) Prof. Amritpal Kaur, September 2003, issue 58, pages 189-90.
Similarly, the human mind is also considered originally unblemished, but it becomes defiled by the filth of ego: man karhalā ati nirmalā malu lāgī haümai āi. -Guru Granth Sahib 234.Another characteristic attributed to the camel is fickleness and cleverness. However, fickleness and cleverness are useless to the seeker because they only hinder the seeker’s path to connection with IkOankar. Therefore, seekers are encouraged to renounce both fickleness and cleverness and to contemplate instead the Nam of IkOankar: man karhalā tūṁ cancalā caturāī chaḍi vikrāli. hari hari nāmu samāli tūṁ hari mukati kare antkāli. -Guru Granth Sahib 235.
Dr. Dharam Singh, Sri Guru Granth Sahib Vichale Kujh Alap Charchit Kav-Rup, Khoj Patrika: Bani Kav-Rup Vishesh Ank, (editor) Prof. Amritpal Kaur, September 2003, issue 58, pages 189-90.
Giani Harnam Singh Khalsa Bhindranwale associated the unrestrained nature of a camel with the human mind. He wrote the Guru gives a supreme teaching to the mind that wanders like an uncurbed camel: O mind! Strive to attain union with IkOankar.
Giani Harnam Singh Khalsa Bhindranwale, Shiromani Damdami Satik, part three, page 863.
Prof. Sahib Singh and Bhai Joginder Singh Talwara believe that the Guru has repeatedly used the term ‘karhala’ for the mind and encouraged it to strive for attaining the purpose of life while staying in high spirits.
Bhai Joginder Singh Talwara, Bani Biura, part 1, page 42; Prof. Sahib Singh, Sri Guru Granth Sahib Darpan, part two, page 433.
Bhai Kahn Singh Nabha and the scholars of Shabdarth Sri Guru Granth Sahib Ji believe that this message is meant for ‘the being’ who wanders in 8.4 million
This is a reference to the belief in the existence of 8.4 million life forms in the Indic religious traditions.
lives instead of ‘the mind.’
Shabdarth Sri Guru Granth Sahib Ji, part one, page 234; Bhai Kahn Singh Nabha, Mahan Kosh, page 300.