# Morī Ruṇ Jẖuṇ / ਮੋਰੀ ਰੁਣ ਝੁਣ ਲਾਇਆ ਭੈਣੇ ਸਾਵਣੁ ਆਇਆ ॥



## Ambarsaria (Nov 9, 2011)

A wonderful shabad submitted for perusal and comments.  My interpretation outside quotes.  All errors are mine and I stand corrected.  Sat Sri Akal.
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> ਵਡਹੰਸੁ ਮਹਲਾ ੧ ਘਰੁ ੨ ॥
> वडहंसु महला १ घरु २ ॥
> vad▫hans mėhlā 1 gẖar 2.
> Wadahans, First Mehl, Second House:
> ...


_Dear Sister the pea{censored}s are singing sweet melodies as the rainy season has arrived._


> ਤੇਰੇ ਮੁੰਧ ਕਟਾਰੇ ਜੇਵਡਾ ਤਿਨਿ ਲੋਭੀ ਲੋਭ ਲੁਭਾਇਆ ॥
> तेरे मुंध कटारे जेवडा तिनि लोभी लोभ लुभाइआ ॥
> Ŧere munḏẖ katāre jevdā ṯin lobẖī lobẖ lubẖā▫i▫ā.
> Your beauteous eyes are like a string of charms, fascinating and enticing the soul-bride.
> ...


_Such wonderful sharp vision has enticed me with intense attachment like a rope around the neck._


> ਤੇਰੇ ਦਰਸਨ ਵਿਟਹੁ ਖੰਨੀਐ ਵੰਞਾ ਤੇਰੇ ਨਾਮ ਵਿਟਹੁ ਕੁਰਬਾਣੋ ॥
> तेरे दरसन विटहु खंनीऐ वंञा तेरे नाम विटहु कुरबाणो ॥
> Ŧere ḏarsan vitahu kẖannī▫ai vañā ṯere nām vitahu kurbāṇo.
> I would cut myself into pieces for the Blessed Vision of Your Darshan; I am a sacrifice to Your Name.
> ...


_Seeing visions of the (you) creator like this, I offer each and every piece of my body so._


> ਜਾ ਤੂ ਤਾ ਮੈ ਮਾਣੁ ਕੀਆ ਹੈ ਤੁਧੁ ਬਿਨੁ ਕੇਹਾ ਮੇਰਾ ਮਾਣੋ ॥
> जा तू ता मै माणु कीआ है तुधु बिनु केहा मेरा माणो ॥
> Jā ṯū ṯā mai māṇ kī▫ā hai ṯuḏẖ bin kehā merā māṇo.
> I take pride in You; without You, what could I be proud of?
> ...


_It is only due to you (creator) I have humble pride otherwise there is none without you (creator)._


> ਚੂੜਾ ਭੰਨੁ ਪਲੰਘ ਸਿਉ ਮੁੰਧੇ ਸਣੁ ਬਾਹੀ ਸਣੁ ਬਾਹਾ ॥
> चूड़ा भंनु पलंघ सिउ मुंधे सणु बाही सणु बाहा ॥
> Cẖūṛā bẖann palangẖ si▫o munḏẖe saṇ bāhī saṇ bāhā.
> So smash your bracelets along with your bed, O soul-bride, and break your arms, along with the arms of your couch.
> ...


_Hey Bride, break the wedding bangles and the ceremonial bed into pieces that you lay on._


> ਏਤੇ ਵੇਸ ਕਰੇਦੀਏ ਮੁੰਧੇ ਸਹੁ ਰਾਤੋ ਅਵਰਾਹਾ ॥
> एते वेस करेदीए मुंधे सहु रातो अवराहा ॥
> Ėṯe ves kareḏī▫e munḏẖe saho rāṯo avrāhā.
> In spite of all the decorations which you have made, O soul-bride, your Husband Lord is enjoying someone else.
> ...


_What is the service of wearing such ornaments if the groom (creator) is loving someone else._


> ਨਾ ਮਨੀਆਰੁ ਨ ਚੂੜੀਆ ਨਾ ਸੇ ਵੰਗੁੜੀਆਹਾ ॥
> ना मनीआरु न चूड़ीआ ना से वंगुड़ीआहा ॥
> Nā manī▫ār na cẖūṛī▫ā nā se vangūṛī▫āhā.
> You don't have the bracelets of gold, nor the good crystal jewelry; you haven't dealt with the true jeweler.
> ...


_The beautician who put the bangles was no use and neither was what you wore any good._


> ਜੋ ਸਹ ਕੰਠਿ ਨ ਲਗੀਆ ਜਲਨੁ ਸਿ ਬਾਹੜੀਆਹਾ ॥
> जो सह कंठि न लगीआ जलनु सि बाहड़ीआहा ॥
> Jo sah kanṯẖ na lagī▫ā jalan sė bahṛī▫āhā.
> Those arms, which do not embrace the neck of the Husband Lord, burn in anguish.
> ...


_The decorated arms that don’t embrace the groom (creator) might  as well be burnt out. _


> ਸਭਿ ਸਹੀਆ ਸਹੁ ਰਾਵਣਿ ਗਈਆ ਹਉ ਦਾਧੀ ਕੈ ਦਰਿ ਜਾਵਾ ॥
> सभि सहीआ सहु रावणि गईआ हउ दाधी कै दरि जावा ॥
> Sabẖ sahī▫ā saho rāvaṇ ga▫ī▫ā ha▫o ḏāḏẖī kai ḏar jāvā.
> All my companions have gone to enjoy their Husband Lord; which door should I, the wretched one, go to?
> ...


_Each friend is with their groom (creator) what door can I knock on._


> ਅੰਮਾਲੀ ਹਉ ਖਰੀ ਸੁਚਜੀ ਤੈ ਸਹ ਏਕਿ ਨ ਭਾਵਾ ॥
> अमाली हउ खरी सुचजी तै सह एकि न भावा ॥
> Ammālī ha▫o kẖarī sucẖjī ṯai sah ek na bẖāvā.
> O friend, I may look very attractive, but I am not pleasing to my Husband Lord at all.
> ...


_I am full of good virtues but none is liked by the creator (as groom)._


> ਮਾਠਿ .ਗੁੰਦਾਈ ਪਟੀਆ ਭਰੀਐ ਮਾਗ ਸੰਧੂਰੇ ॥
> माठि गुंदाईं पटीआ भरीऐ माग संधूरे ॥
> Māṯẖ guŉḏā▫īŉ patī▫ā bẖarī▫ai māg sanḏẖūre.
> I have woven my hair into lovely braids, and saturated their partings with vermillion;
> ...


_I have beautifully combed and braided my hair,  vermillion (depicting married woman) is applied too where the hair part._


> ਅਗੈ ਗਈ ਨ ਮੰਨੀਆ ਮਰਉ ਵਿਸੂਰਿ ਵਿਸੂਰੇ ॥
> अगै गई न मंनीआ मरउ विसूरि विसूरे ॥
> Agai ga▫ī na mannī▫ā mara▫o visūr visūre.
> but when I go before Him, I am not accepted, and I die, suffering in anguish.
> ...


_I go to my groom but am not accepted and I slowly die in continuing anguish._


> ਮੈ ਰੋਵੰਦੀ ਸਭੁ ਜਗੁ ਰੁਨਾ ਰੁੰਨੜੇ ਵਣਹੁ ਪੰਖੇਰੂ ॥
> मै रोवंदी सभु जगु रुना रुंनड़े वणहु पंखेरू ॥
> Mai rovanḏī sabẖ jag runā runnṛe vaṇhu pankẖerū.
> I weep; the whole world weeps; even the birds of the forest weep with me.
> ...


_I cry, all around cry with me and even the birds in the forest feel pity._


> ਇਕੁ ਨ ਰੁਨਾ ਮੇਰੇ ਤਨ ਕਾ ਬਿਰਹਾ ਜਿਨਿ ਹਉ ਪਿਰਹੁ ਵਿਛੋੜੀ ॥
> इकु न रुना मेरे तन का बिरहा जिनि हउ पिरहु विछोड़ी ॥
> Ik na runā mere ṯan kā birhā jin ha▫o pirahu vicẖẖoṛī.
> The only thing which doesn't weep is my body's sense of separateness, which has separated me from my Lord.
> ...


_It is the anguish inside my body which has no mercy and keeps me separated from the husband (creator)._


> ਸੁਪਨੈ ਆਇਆ ਭੀ ਗਇਆ ਮੈ ਜਲੁ ਭਰਿਆ ਰੋਇ ॥
> सुपनै आइआ भी गइआ मै जलु भरिआ रोइ ॥
> Supnai ā▫i▫ā bẖī ga▫i▫ā mai jal bẖari▫ā ro▫e.
> In a dream, He came, and went away again; I cried so many tears.
> ...


_In a dream I saw and soon was gone, I cried me a river._


> ਆਇ ਨ ਸਕਾ ਤੁਝ ਕਨਿ ਪਿਆਰੇ ਭੇਜਿ ਨ ਸਕਾ ਕੋਇ ॥
> आइ न सका तुझ कनि पिआरे भेजि न सका कोइ ॥
> Ā▫e na sakā ṯujẖ kan pi▫āre bẖej na sakā ko▫e.
> I can't come to You, O my Beloved, and I can't send anyone to You.
> ...


_My dear (creator) neither can I come over nor can I send anyone to you._


> ਆਉ ਸਭਾਗੀ ਨੀਦੜੀਏ ਮਤੁ ਸਹੁ ਦੇਖਾ ਸੋਇ ॥
> आउ सभागी नीदड़ीए मतु सहु देखा सोइ ॥
> Ā▫o sabẖāgī nīḏ▫ṛī▫e maṯ saho ḏekẖā so▫e.
> Come to me, O blessed sleep - perhaps I will see my Husband Lord again.
> ...


_Oh blessed sleep come again perhaps I will see again the husband (creator)._


> ਤੈ ਸਾਹਿਬ ਕੀ ਬਾਤ ਜਿ ਆਖੈ ਕਹੁ ਨਾਨਕ ਕਿਆ ਦੀਜੈ ॥
> तै साहिब की बात जि आखै कहु नानक किआ दीजै ॥
> Ŧai sāhib kī bāṯ jė ākẖai kaho Nānak ki▫ā ḏījai.
> One who brings me a message from my Lord and Master - says Guru Nanak, what shall I give to Him?
> ...


_What will Guru Nanak give to someone who will tell about you (creator)._


> ਸੀਸੁ ਵਢੇ ਕਰਿ ਬੈਸਣੁ ਦੀਜੈ ਵਿਣੁ ਸਿਰ ਸੇਵ ਕਰੀਜੈ ॥
> सीसु वढे करि बैसणु दीजै विणु सिर सेव करीजै ॥
> Sīs vadẖe kar baisaṇ ḏījai viṇ sir sev karījai.
> Cutting off my head, I give it to Him to sit upon; without my head, I shall still serve Him.
> ...


_I will offer my head for a seat and serve in a headless body._


> ਕਿਉ ਨ ਮਰੀਜੈ ਜੀਅੜਾ ਨ ਦੀਜੈ ਜਾ ਸਹੁ ਭਇਆ ਵਿਡਾਣਾ ॥੧॥੩॥
> किउ न मरीजै जीअड़ा न दीजै जा सहु भइआ विडाणा ॥१॥३॥
> Ki▫o na marījai jī▫aṛā na ḏījai jā saho bẖa▫i▫ā vidāṇā. ||1||3||
> Why haven't I died? Why hasn't my life just ended? My Husband Lord has become a stranger to me. ||1||3||
> ...


_Why don’t I sacrifice myself if the creator (husband) has become a stranger and with others._



> *ESSENCE:  *Guru Nanak Dev ji use metaphor of a newly wed bride in the romantic season of Savan (Monsoons in India) missing the groom/husband (a metaphor for creator)  .  There is wonderful scenery all around but there is no spouse.  There are visions of such in all but there is no meeting.  Even the night dreams are filled with visions and the bride rather wish she were asleep to continue seeing the creator.  Waking hours are full of anguish.  The bride feels ready and made up to see but nothing happens.  There is no help from others either.
> 
> Guru ji having described all of the above not working say that even sacrificing one’s head and serving headless perhaps is of value if one could meet the creator.


This Shabad needs to be read at least in conjunction with a shabad before it and a shabd after it for further understanding

*Note:*  I presented above as a help towards another thread as follows,


http://www.sikhphilosophy.net/sikh-...sm-give-any-direct-importance.html#post156223

  So reviewing the above the answer to the thread is that, “Sikhism does not give any special importance to dreams” other than a state where thoughts come and go.


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## Scarlet Pimpernel (Nov 9, 2011)

*Re: Shabad:  ਮੋਰੀ ਰੁਣ ਝੁਣ ਲਾਇਆ ਭੈਣੇ ਸਾਵਣੁ ਆਇਆ ॥/ Morī ruṇ jẖuṇ l&*



> ਮੈਨੂੰ ਤੂੰ ਸੁਪਨੇ ਵਿਚ ਮਿਲਿਆ (ਸੁਪਨਾ ਮੁੱਕਿਆ, ਤੇ ਤੂੰ) ਫਿਰ ਚਲਾ ਗਿਆ, (ਵਿਛੋੜੇ ਦੇ ਦੁੱਖ ਵਿਚ) ਮੈਂ ਹੰਝੂ ਭਰ ਕੇ ਰੋਈ।


 
Veer ji I would take a more belief driven,literal interpretation to this line ,but agree with you that metaphor applies to the use of the word bride,I feel the teeka is fair as the creator should he wish can be Ik Rangi or Bahu Rangi ,although the creator is E.D.E he will take the form that is appropriate and that you would associate with him and you will recognise him immediately because he is good looking.


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## Harry Haller (Nov 9, 2011)

*Re: Shabad:  ਮੋਰੀ ਰੁਣ ਝੁਣ ਲਾਇਆ ਭੈਣੇ ਸਾਵਣੁ ਆਇਆ ॥/ Morī ruṇ jẖuṇ l&*

he? he? he?

no spji, I am not laughing, but it is clear which form you have decided on lol


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## Ambarsaria (Nov 9, 2011)

*Re: Shabad:  ਮੋਰੀ ਰੁਣ ਝੁਣ ਲਾਇਆ ਭੈਣੇ ਸਾਵਣੁ ਆਇਆ ॥/ Morī ruṇ jẖuṇ l&*

Just to elaborate on the shabad since not everyone can relate to visuals described in the shabad, I have identified some media links.  Hope these are in order,

Talk of a pea{censored} starts the shabad as per the following example,
PEA{censored} DANCE - A RARE VIEW!      - YouTube

In the following simply how much rainy season is cherished,
Sawan Ka Mahina - Sunil Dutt & Nutan - Milan      - YouTube

In the following video you can see the rains (Sawan/ Rainy season) as well as the beautiful makeup and bangles that are mentioned

saawan ka mahina AAYEE MILAN KI RAAT      - YouTube

The following is imagery of Bhai Mani Singh ji, "Band Band Kutwauna/Let me be split into small pieces".







Hope above is of help otherwise Admins can edit or delete without any issue with me.

Sat Sri Akal.


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## ravneet_sb (Nov 10, 2011)

*Re: Shabad:  ਮੋਰੀ ਰੁਣ ਝੁਣ ਲਾਇਆ ਭੈਣੇ ਸਾਵਣੁ ਆਇਆ ॥/ Morī ruṇ jẖuṇ l&*

Sar Sri Akaal,

This is for both man and woman but example given in reference to contest,
is that of young adolescent, wedded bride, who can create lust to
any one's mind, 
but has not reflected upon her own mind, 

"Own Khasam" or "One's Own Mind" which one reflects

Without self awareness, married never goes varied.

It is not union of body but mind,

First one get's aware own mind only than other's mind too

Without awareness one is always demanding and bears habit of child, 
and mind does not  transit from childhood stage to young stage, and not
prepare self for old stage

Becomes physically mature but is mentally immature 

Stays in "Maya"


That mind is still not recommended to be bride or groom

"The thought can be rejected, checked or corrected"

Bhul Chuk Maaf

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh


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## Astroboy (Mar 1, 2012)

My question still remains unanswered. Not satisfactorily so. 
He came in the dream and went and I cried. What does it signify?
Was it really that important to give the whole shabad and not answer the query?
*The query is* : *"Please share your views if this shows importance of the darshan  in the dream state."
* 
This is the relevant thread: 
http://www.sikhphilosophy.net/sikh-sikhi-sikhism/37528-does-sikhism-give-any-direct-importance.html


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## prakash.s.bagga (Mar 1, 2012)

Astroboy said:


> My question still remains unanswered. Not satisfactorily so.
> He came in the dream and went and I cried. What does it signify?
> Was it really that important to give the whole shabad and not answer the query?
> *The query is* : *"Please share your views if this shows importance of the darshan in the dream state."*
> ...


 

Well ,DARSHAN is not seeing.It is state of being ONE with what is seen.
Seeing of any fig other that GuR MURATi is confusion only.
Prakash.S.Bagga


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## Astroboy (Mar 1, 2012)

Care to explain further, Parkash Ji?


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