A verse or a short composition in the Guru Granth Sahib.
In the Guru Granth Sahib, the human being is also depicted as a bride (human-bride or seeker) and the Divine (IkOankar) as the Husband, in addition to many other relationship-models such as child-parent, friends, devotee-Divine, etc. In Panjabi society and culture, a woman who is not proficient in housework and interpersonal conduct is referred to as ‘kuchaji.’ In this Sabad, a seeker who is separated from the Divine is called ‘kuchaji.’
In the Guru Granth Sahib, the human being is also depicted as a bride (human-bride or seeker) and the Divine (IkOankar) as the Husband, in addition to many other relationship-models such as child-Parent, friends, devotee-Divine, etc. In Panjabi society and culture, a woman who is proficient in housework and conduct is called ‘suchaji.’ In this Sabad, a seeker who is connected to the Divine is called ‘suchaji.’
In order to convey the message of Gurbani to the masses, various techniques like address, question and answer, or dialogue have been used in the Guru Granth Sahib. This Sabad makes use of dialogue. Both ‘Kuchaji’ and ‘Suchaji’ are rooted in a personal and emotional seeking and a more abstract engagement with the personal relationship with the Divine (IkOankar). ‘Gunvanti’ takes that emotional seeking and moves into the more practical, giving the seeker ways to address that longing, walk the path, and experience union with the Divine. Although the Sabad’s title ‘Gunvanti’ is (feminine), the description is of a virtuous Sikh or a seeker (masculine). The message applies to all seekers, feminine and masculine.
The term ‘jiu’ has been used at the end of each line in this Sabad. This term’s repeated use leans towards the aesthetic and musical understanding and seems to express endearment and respect. Consequently, it is included in the translation to mark its appearance in the original text. It is not being used in the transcreation since it does not play a semantic role.
Gunvanti as a poetic-genre
‘Gunvanti’ is a poetic genre of folk literature. However, apart from the Guru Granth Sahib, no other text of this style is found in Panjabi folk literature. Yet, it is still considered a poetic genre of folk literature because it is used in the Guru Granth Sahib parallel to other poetic genres of folk literature like Kuchaji, Suchaji, Pahare, and Barah Maha. The use of Lahndi vocabulary in this Sabad also points to the popularity of this poetic form in the western Panjab.
The seeker in this Sabad is emotionally longing to meet the Divine. The seeker is ready to give their mind to the Sikh of the Guru who can show them the path to the Divine. The seeker’s emotional expression establishes this poetic genre as lyrical poetry.
Adapted from Dr. Kuldeep Singh Dheer, Panjabi De Maulik Te Paramparagat Kav-Rupakar, page 30-31.
