Karhale

The term karhale is derived from the word ‘karhal.’ In Rajasthani and Sindhi, ‘karhal’ or ‘karha’ refers to a camel. Bhai Kahn Singh Nabha has also interpreted this word as ‘camel.’ 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.

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. 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.

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.

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 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 lives instead of ‘the mind.’