Printed Gurbani Mistakes and Veechar

Daas checked 4 Puraatan Saroops and 3 Saroops out of them have the spellings - ਖਲਹਾਨੁ and one Saroop had the spellings - ਖੁਲਹਾਨੁ. Printed Saroops have the spellings ਖੁਲਹਾਨੁ.

In any case this word should have an aunkad in the end.

What is ਖੁਲਹਾਨੁ or ਖਲਹਾਨੁ? In olden days, in order to get the grains out of their shells, they used to beat the dry plants with sticks or let oxen walk over them. So to separate the Wheat grains from dry Wheat plants, by beating them or allowing oxen to walk over them, is doing Khalhaan. The Khalhaan process involves crushing the dry plants with sticks or oxen walking on them in order to get the grains to come out of the shell.

Same way, the Jamdoots beat the Jeev so badly that they it resembles the Khalhaan process.

I personally think the correct paath is ਖਲਹਾਨੁ. Rest Guru Sahib knows.

Daas,
Kulbir Singh

Perhaps Piara Singh Ji checked some other saroop but it is good to know the correct shabad and its meaning. Please also tell us the difference between ਕਰੈ and ਕਰੇ. Also, why did the aunkar disappear from "jam"? Because of its association with ਮਾਰਿ ਕਰੇ?

If Guru Sahib pleases, a detailed Vichaar on difference between ਕਰੈ and ਕਰੇ will be done at a later date.

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Also, why did the aunkar disappear from "jam"? Because of its association with ਮਾਰਿ ਕਰੇ?

Association with ਮਾਰਿ ਕਰੇ will not cause removal of aunkad from jam and in many saroops the aunkad on jam has stayed. If there is an aunkad at the end of jam, then the paath should be ਮਾਰਿ ਕਰੈ i.e. ਕਰੈ with dulaava.

ਕਰੈ is a verb whose Karta or doer should be singular. If the doer of this verb had been plural, then the paath should have been ਕਰਹਿ or ਕਰੇ too in some cases.

Daas,
Kulbir Singh

If correct paath is ਜਮੁ in hand written saroops then it means correct paath should be ਜਮੁ ਮਾਰਿ ਕਰੈ. I understand the plural case but in which case would the paath be ਕਰੇ ?

Bijla Singh jeeo, as stated before, by the Kirpa of Guru Sahib, this Daas will try to present a more comprehensive Vichaar on the difference between ਕਰੈ and ਕਰੇ at a later date.

In the meantime, I would like to point you to a very interesting article written by Bhai Sahib Randhir Singh jee in the book Gurbani diya Laga Maatra dee Vilakhanta. Please refer to page 444 of this book to understand one of the differences between laav and dulaav ending verbs. The name of the article is Raam, Khudai, Gosaiya.

Daas,
Kulbir Singh

I read the article in the book. It made perfect sense.

Now, let’s discuss the next “mistake”. Pankti is:

ਕੂੜੁ ਛੁਰਾ ਮੁਠਾ ਮੁਰਦਾਰੁ ॥

Piara Singh Padam says in hand written saroops pankti is ਕੂੜ ਛੁਰਾ ਕੁਠਾ ਮੁਰਦਾਰੁ ॥

I think it makes sense to have aunkar under the first word and the meanings become something like:

ਮੇਰੇ ਹੱਥ ਵਿਚ ਕੂੜ (ਝੂਠ) ਛੁਰਾ ਹੈ ਅਤੇ ਪਰਾਇਆ ਹੱਕ ਖਾਣਾ ਮੇਰੇ ਲਈ ਕੁੱਠਾ ਖਾਣ ਬਰਾਬਰ ਹੈ ।

Which paath is the correct one?

Bijla Singh jeeo, first of all thanks for starting a great thread.

I went through 4 old Saroops and none of them had the paath ਕੂੜ ਛੁਰਾ ਕੁਠਾ ਮੁਰਦਾਰੁ ॥ and it makes more sense to have the Paath ਕੂੜੁ ਛੁਰਾ ਮੁਠਾ ਮੁਰਦਾਰੁ ॥.

There are two common meanings of the word ਮੁਠਾ . The most commonly used meaning in Gurbani is in the form of an adjective and it means ਮੋਹਿਆ ਹੋਇਆ. The meanings are very straightforward - ਮਾਇਆ ਦਾ ਮੁਠਾ ਹੋਇਆ ਕੂੜ ਰੂਪੀ ਛੁਰਾ ਚਲਾਉਂਦਾ ਹੈ ਤੇ ਨਾ-ਭਖਣਯੋਗ ਭੋਜਨ (ਭਾਵ ਮੁਰਦਾਰ) ਖਾਂਦਾ ਹੈ।

The second common meaning of ਮੁਠਾ is in noun form and means a handle - ਜਿਵੇਂ ਕਿਰਪਾਨ ਦਾ ਮੁਠਾ, ਚਾਕੂ ਦਾ ਮੁਠਾ ਆਦਿ। It seems more probable that here the meaning of ਮੁਠਾ is the first meaning stated above.

Baaki, Gurbani Agam Agaadh Bodh hai. Guru Sahib knows better.

Kulbir Singh

Yes, word ਮੁਠਾ makes more sense. This is the purpose I started this thread so that veechar can be done on which paath makes more sense. Sometime, hand written saroops have mistakes too.

Next pankti is:

ਮਾਨ ਅਭਿਮਾਨ ਮੰਧੇ ਸੋ ਸੇਵਕੁ ਨਾਹੀ ॥

Correct paath suggested is this:

ਮਾਨ ਅਪਮਾਨ ਮਧੇ ਸੋ ਸੇਵਕੁ ਨਾਹੀ ॥

Word ਅਪਮਾਨ fits better in the context. But isn’t the word ਮੰਧੇ plural?

ਮਾਨ ਅਭਿਮਾਨ ਮੰਧੇ ਸੋ ਸੇਵਕੁ ਨਾਹੀ ॥

The opposite of ਮਾਨ is ਅਪਮਾਨ and not ਅਭਿਮਾਨ. Most old handwritten saroops have the paath ਅਭਿਮਾਨ but some have the paath ਅਪਮਾਨ as well. The correct paath seems to be ਅਪਮਾਨ, not only here but also in the 7th pauri of 9th ashtpadi of Siri Sukhmani Sahib. The correct paath there should be:

ਤੈਸਾ ਮਾਨੁ ਤੈਸਾ ਅਪਮਾਨੁ॥

The meaning of the pankiti then is that such person who cares about Maan and Apmaan (respect and insult) cannot be classified as a Sewak.

Since the word ਮੰਧੇ is a preposition; so there is no question of plural or singular.

Kulbir Singh

Next pankti is:

ਆਵਣੁ ਵੰਞਣੁ ਡਾਖੜੋ ਛੋਡੀ ਕੰਤਿ ਵਿਸਾਰਿ ॥4॥

Piara Singh says that word ਡਾਖੜੋshould be replaced with ਗਾਖੜੋ. Although both have the same meanings but only by checking most of the hand written saroops we can make a firm decision.

Next one is: ਮਨਮੁਖ ਲੂਣ ਹਾਰਾਮ ਕਿਆ ਨ ਜਾਣਿਆ ॥

Piara Singh says the word is ਕੀਆ in hand written saroops. Again, both convey the same meanings. ਕੀਆ seems to make more sense.

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ਆਵਣੁ ਵੰਞਣੁ ਡਾਖੜੋ ਛੋਡੀ ਕੰਤਿ ਵਿਸਾਰਿ ॥4॥
Piara Singh says that word ਡਾਖੜੋshould be replaced with ਗਾਖੜੋ. Although both have the same meanings but only by checking most of the hand written saroops we can make a firm decision.

2 out of 3 Puraatan Saroops this Daas checked had the paath ਗਾਖੜੋ but prevalent Saroops have the Paath ਡਾਖੜੋ. The meanings are same though.

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Next one is: ਮਨਮੁਖ ਲੂਣ ਹਾਰਾਮ ਕਿਆ ਨ ਜਾਣਿਆ ॥
Piara Singh says the word is ਕੀਆ in hand written saroops. Again, both convey the same meanings. ਕੀਆ seems to make more sense.

1 Saroop out of 3 Saroops checked have the Paath ਕੀਆ and it makes more sense with this Paath.

Guru Sahib knows better.

Kulbir Singh

ਕਰਿ ਪਟੰਬੁ ਗਲੀ ਮਨੁ ਲਾਵਸਿ ਸੰਸਾ ਮੂਲਿ ਨ ਜਾਵਸਿਤਾ ॥

Proposed paath is: ਕਰਿ ਪਖੰਡ ਗਲੀਂ ਮਨ ਲਾਵਸਿ ਸੰਸਾ ਮੂਲਿ ਨ ਜਾਵਸਿਤਾ ॥

ਪਖੰਡ seems to make sense but probably an aunkar needs to be there and ਮਨੁ seems to be correct. I am not sure about bindi though but it will be pronounced nonetheless.

Next pankti is: ਤਖਤੁ ਸਭਾ ਮੰਡਨ ਦੋਲੀਚੇ ॥

Only mistake in this pankti is supposedly the word ਮੰਡਨ which should be ਮੰਡਪ. To me ਮੰਡਪ fits better in the context whereas ਮੰਡਨ refers to an act of decoration (one of the meanings).