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Sri Charitropakhyan Sahib jee Series - Charitar #101

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Chritar 101: Tale of Sohni Mahiwal

ਚੌਪਈ ॥

Chaupaee

ਰਾਵੀ ਤੀਰ ਜਾਟ ਇਕ ਰਹੈ ॥

ਮਹੀਵਾਲ ਨਾਮ ਜਗ ਕਹੈ ॥

On the banks of river Ravi, a peasant Jat called Mahinwal used to live.

ਨਿਰਖਿ ਸੋਹਨੀ ਬਸਿ ਹ੍ਵੈ ਗਈ ॥

ਤਾ ਪੈ ਰੀਝਿ ਸੁ ਆਸਿਕ ਭਈ ॥੧॥

A woman named Sohani fell in love with him and came under his dominance.(1)

ਜਬ ਹੀ ਭਾਨ ਅਸਤ ਹ੍ਵੈ ਜਾਵੈ ॥

ਤਬ ਹੀ ਪੈਰਿ ਨਦੀ ਤਹ ਆਵੈ ॥

At the Sunset, she used to swim across the river and there (to see him).

ਦ੍ਰਿੜ ਗਹਿ ਘਟ ਉਰ ਕੇ ਤਰ ਧਰੈ ॥

ਛਿਨ ਮਹਿ ਪੈਰ ਪਾਰ ਤਿਹ ਪਰੈ ॥੨॥

Holding an earthen pitcher in her hand she would jump in (the river) and arrive at the other side.(2)

ਏਕ ਦਿਵਸ ਉਠਿ ਕੈ ਜਬ ਧਾਈ ॥

ਸੋਵਤ ਹੁਤੋ ਬੰਧੁ ਲਖਿ ਪਾਈ ॥

One day when she ran out, her brother, who was slumbering there, saw her.

ਪਾਛੈ ਲਾਗਿ ਭੇਦ ਤਿਹ ਚਹਿਯੋ ॥

ਕਛੂ ਸੋਹਨੀ ਤਾਹਿ ਨ ਲਹਿਯੋ ॥੩॥

He followed her and discovered the secret but Sohani did not realise.(3)

ਭੁਜੰਗ ਛੰਦ ॥

Bhujang Chhand

ਛਕੀ ਪ੍ਰੇਮ ਬਾਲਾ ਤਿਸੀ ਠੌਰ ਧਾਈ ॥

Imbued in love, she ran to the direction,

ਜਹਾ ਦਾਬਿ ਕੈ ਬੂਟ ਮੈ ਮਾਟ ਆਈ ॥

Where, under the bush, she had hidden the pitcher.

ਲੀਯੌ ਹਾਥ ਤਾ ਕੌ ਧਸੀ ਨੀਰ ਮ੍ਯਾਨੇ ॥

She picked up the pitcher, jumped into the water,

ਮਿਲੀ ਜਾਇ ਤਾ ਕੌ ਯਹੀ ਭੇਦ ਜਾਨੇ ॥੪॥

And came to meet her lover but none could fathom the secret.(4)

ਮਿਲੀ ਜਾਇ ਤਾ ਕੌ ਫਿਰੀ ਫੇਰਿ ਬਾਲਾ ॥

ਦਿਪੈ ਚਾਰਿ ਸੋਭਾ ਮਨੋ ਆਗਿ ਜ੍ਵਾਲਾ ॥

Thus she would go to meet him again and again, to quench her thirst of the fire of passion.

ਲਏ ਹਾਥ ਮਾਟਾ ਨਦੀ ਪੈਰਿ ਆਈ ॥

ਕੋਊ ਨਾਹਿ ਜਾਨੈ ਤਿਨੀ ਬਾਤ ਪਾਈ ॥੫॥

She would row back with the pitcher, as if nothing had happened.(5)

ਭਯੋ ਪ੍ਰਾਤ ਲੈ ਕਾਚ ਮਾਟਾ ਸਿਧਾਯੋ ॥

ਤਿਸੈ ਡਾਰਿ ਦੀਨੋ ਉਸੇ ਰਾਖਿ ਆਯੋ ॥

(One day) Her brother reached there early in the morning with an unbaked earthen pitcher.

ਭਏ ਸੋਹਨੀ ਰੈਨਿ ਜਬ ਹੀ ਸਿਧਾਈ ॥

He broke into pieces the baked one and put the unbaked-one in its place.

ਵਹੈ ਮਾਟ ਲੈ ਕੇ ਛਕੀ ਪ੍ਰੇਮ ਆਈ ॥੬॥

The night fell, Sohani came and, taking that pitcher, plunged into water.(6)

ਦੋਹਰਾ ॥

Dohira

ਅਧਿਕ ਜਬ ਸਰਿਤਾ ਤਰੀ ਮਾਟਿ ਗਯੋ ਤਬ ਫੂਟਿ ॥

When she had swam about half way, the pitcher started to crumble

ਡੁਬਕੀ ਲੇਤੇ ਤਨ ਗਯੋ ਪ੍ਰਾਨ ਬਹੁਰਿ ਗੇ ਛੂਟਿ ॥੭॥

And her soul abandoned her body.(7)

ਚੌਪਈ ॥

Chaupaee

ਮੇਹੀਵਾਲ ਅਧਿਕ ਦੁਖੁ ਧਾਰਿਯੋ ॥

ਕਹਾ ਸੋਹਨੀ ਰਹੀ ਬਿਚਾਰਿਯੋ ॥

Mahinwal was dismayed, ‘Where has Sohani gone?’

ਨਦੀ ਬੀਚ ਖੋਜਤ ਬਹੁ ਭਯੋ ॥

ਆਈ ਲਹਿਰ ਡੂਬਿ ਸੋ ਗਯੋ ॥੮॥

He jumped into the river to search, but in the waves lost himself.(8)

ਏਕ ਪੁਰਖ ਯਹ ਚਰਿਤ੍ਰ ਸੁਧਾਰਿਯੋ ॥

ਮੇਹੀਵਾਲ ਸੋਹਨਿਯਹਿ ਮਾਰਿਯੋ ॥

Some said, Mahinwal himself killed Sohani,

ਕਾਚੋ ਘਟ ਵਾ ਕੋ ਦੈ ਬੋਰਿਯੋ ॥

ਮੇਹੀਵਾਲ ਹੂੰ ਕੋ ਸਿਰ ਤੋਰਿਯੋ ॥੯॥

But the fact is, with unbaked pitcher she was killea and then he was killed by hitting his head.(9)(1)

ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਪੁਰਖ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਇਕ ਸੌ ਇਕ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੧੦੧॥੧੮੬੫॥ਅਫਜੂੰ॥

101st Parable of Auspicious Chritars Conversation of the Raja and the Minister, Completed with Benediction. (101)(1866)

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Bhai Gurdas Vaar 27:

I notice the translator here implies it was the river Chenab they crossed, but CP says it was the Ravi?

ਲੇਲੈ ਮਜਨੂੰ ਆਸਕੀ ਚਹੁ ਚਕੀ ਜਾਤੀ।

The lovers Lana and Majanu are well known in all the quarters of the world.

 

ਸੋਰਠਿ ਬੀਜਾ ਗਾਵੀਐ ਜਸੁ ਸੁਘੜਾ ਵਾਤੀ।

The excellent song of Sorath and Bija is sung in every direction.

 

ਸਸੀ ਪੁੰਨੂੰ ਦੋਸਤੀ ਹੁਇ ਜਾਤਿ ਅਜਾਤੀ।

The love of Sassi and Punnü, though of different castes, is everywhere spoken of.

 

 

 

ਮੇਹੀਵਾਲ ਨੋ ਸੋਹਣੀ ਨੈ ਤਰਦੀ ਰਾਤੀ।

The fame of Sohni who used to swim the Chenab river in the ht to meet Mahival is well known.

 

ਰਾਂਝਾ ਹੀਰ ਵਖਾਣੀਐ ਓਹੁ ਪਿਰਮ ਪਰਾਤੀ।

Ranjha and Hir are renowned for the love they bore each other.

 

ਪੀਰ ਮੁਰੀਦਾ ਪਿਰਹੜੀ ਗਾਵਨਿ ਪਰਭਾਤੀ ॥੧॥

But superior to all is the love the disciples bear their Guru.They sing it at the ambrosial hour of morning.

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On 6/26/2019 at 10:32 PM, dalsingh101 said:

Bhai Gurdas Vaar 27:

I notice the translator here implies it was the river Chenab they crossed, but CP says it was the Ravi?

 

Yes, I noticed that as well. The caste of Mahiwal was not Jatt either. in the famous love-story he was actually a Turk from Turkestan (Samarkand, I think). Sohni was a Gujjar. In the original story, it was Sohni's sister-in-law who replaced the pitcher with a raw pitcher.

I think with these, the names and some important aspects of their stories have been used with a little tweaking here and there, just to differentiate from the actual story. I think the intended putrpose of this was to not think that it was just a another version of the actual story.

 

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When I first heard of this story, and reading the charitar, I asked myself why didn't Sohni know that the pitcher "gharra" which was the essential tool in helping her across and back the river, was raw. I think that as she had made this journey many times, and the intense desire to see Mahiwal, she simply took it for granted the pitcher she placed would always be the same one. There are differences between raw and baked clay products, primarily weight and feel. 

 

Coming to the point of view from her brother, he saw that there was a singularly essential item that Sohni needed, and he replaced that with an inferior item. This resulted int he deaths of both Sohni and Mahiwal. Replacing something that does the job, with another of poor quality. A bit like the replacement of the first Queen with the second in the root story?

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On 7/6/2019 at 9:25 PM, chatanga1 said:

Yes, I noticed that as well. The caste of Mahiwal was not Jatt either. in the famous love-story he was actually a Turk from Turkestan (Samarkand, I think). Sohni was a Gujjar. In the original story, it was Sohni's sister-in-law who replaced the pitcher with a raw pitcher.

There is a Sindhi version where Sohni is a Jut apparently:

Quote

A somewhat different version of the story is told in Sindh, where Sohni is believed to be a girl of Jat tribe living on the western bank of the Indus River;

https://en.wikipedia.org/wiki/Sohni_Mahiwal

That's another thing - CP might be recording and adapting earlier variants to the folktales to the ones that subsequently gained popularity and dictate the narratives today? Like Waris Shah's Heer-Ranjha which was written a long time after CP was composed. 

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On 7/7/2019 at 11:48 PM, dalsingh101 said:

That's another thing - CP might be recording and adapting earlier variants to the folktales to the ones that subsequently gained popularity and dictate the narratives today?

Yes certainly after reading stories from 1001 nights.

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1 minute ago, chatanga1 said:

Yes certainly after reading stories from 1001 nights.

What do you mean by this? 

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24 minutes ago, dalsingh101 said:

What do you mean by this? 

The way that the folk-stories from around the world were given an Arabesque/Persian/Islamic colouring. To make it seem as if they originated there and were the original authors.

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