raamkali kee vaar rai balwand tatha sattay doom aakhee … · raamkali kee vaar rai balwand tatha...
TRANSCRIPT
Part 1
Explanation, Background, and Significance
Outline
Explanation
- Vaar (101)
Background
- What
- Who
- When
- Where
- Why
Significance
Vaar
Vaar in general • The word “Vaar” has 31 meanings such as war, day of the week,
attack, turn, sacrifice, …ballad (song of valor) etc.
• The meaning of the word depends on its textual use. But, in general: – means song of valor covering an act of valor from a war
• The central theme of a Vaar, Gurbaanee or otherwise, is always based on a single act of a warrior in which he/she performs skilful tactics with weapon(s)
• Singing of Vaaraan used to be very popular in Punjab – Land of Wars and Valor
Vaar (War)
Worldly (Temporal) Vaar: Confined war-field (Countries, States, Factions etc.)
• To inspire people, the wordly poets present heart-piercing poetry by singing a famous incident of the valor of a warrior performed in a war-field
– Skilful tactics performed by warriors with weapons such as sword, spear, and arrows etc.
Spiritual Vaar (Gurbaanee) : The entire world is a war-field (All)
• The Gurus saw the entire word as war-field, and all the people are engaged in this war. The fight is internal against numerous vices
– Skillful acts are performed by Gurmukhs with spiritual weapons such as Simran, Sewa, Keertan, Saadh Sangat, and Prem etc.
Vaar
Vaar in the context of Gurbaanee
• Waheguru is the greatest warrior on whose hukam all the humans in this world are engaged in a spiritual war against vices – Guru (a great warrior) leads others in this war
• Gurmukhs win by performing skillful acts prescribed by the Guru
• Manmukhs lose and are killed due to their own (self-centered) foolish acts
Malaar Kee Vaar M:1 (Paurhee Number 4)
Awpy iCMJ pvwie, mlwKwVw ricAw ] lQy BVQU pwie, gurmuK micAw ] mnmuK mwry pCwiV, mUrK kicAw ] Awip iBVY mwry Awip, Awip kwrju ricAw ]
22 Vaaraan (SGGS) General Information
• Vaaraan comes after Shabads, Ashtpadian, Chhants, Baanees of Guru Jis
• Typically a Vaar contains Sloaks & Paurhees – Basant Kee Vaar and our subject Vaar has Paurhees only
• Associated with only 16 Raags – 13 Raags have 1
– 3 Raags have 2
– 1 Raag has 3
• Raamkali Raag has 3 Vaaraan – 1 by Mehala Teeja
– 1 by Mehala Panjvaan
– 1 by Rai Balwant and Satta- Our Topic*
*Unique: Only Vaar by someone other than Guru Ji
22 Vaaraan (SGGS) List
1. Siri Raag Kee Vaar M:4
2. MaaJh Kee Vaar M:1
3. Gaurhee Kee Vaar M:4
4. Gaurhee Kee Vaar M:5
5. Aasaa Kee Vaar M:1
6. Gujree Kee Vaar M:3
7. Gujree Kee Vaar M:5
8. Bihaagrhay Kee Vaar M:4
9. Vadhans Kee Vaar M:4
10. Soritth Kee Vaar M:4
11. Bilawal Kee Vaar M:4
12. Jaitsary Kee Vaar M:5
Only Four Guru Jis composed Vaaran
13. Soohee Kee Vaar M:3
14. Raamkali Kee Vaar M:3
15. Raamkali Kee Vaar M:5
16. Raamkali Kee Vaar Balwand and Sattaa
17. Maroo Kee Vaar M:3
18. Maroo Kee Vaar M:5
19. Saarang Kee Vaar M:4
20. Malaar Kee Vaar M:1
21. Kaanarhay Kee Vaar M:4
22. Basant Kee Vaar M:5
Out of 31 Raags of SGGS Ji, 16
Raags have Vaaraan
22 Vaaraan (SGGS) Examples of Central Topics
Vaar
1. Siri Raag Kee Vaar M:4
2. MaaJh Kee Vaar M:1
3. Gaurhee Kee Vaar M:4
4. Gaurhee Kee Vaar M:5
5. Aasaa Kee Vaar M:1
6. Gujree Kee Vaar M:3
7. Gujree Kee Vaar M:5
8. Bihaagrhay Kee Vaar M:4
9. Vadhans Kee Vaar M:4
10. Soritth Kee Vaar M:4
.
.
16. Raamkali Kee Vaar Balwand Sattaa
Every Vaar has only single central topic
Central Topic
1. Purpose of Human Life
2. Attachment of world: Many Colors
3. Sanctuary of Satgur
4. Saadh Sangat
5. Aim of Human Life
6. Effect of Maa-i-aa
7. Vices of the World
8. Praises of Waheguru
9. Satguru
10. Vices of the World
.
.
16. Praises of Guru
Each Vaar presents a single feat
Background
Background What
A Spiritual Vaar in Sri Guru Granth Sahib Ji (Pgs 966-968)
Background Who
• Composed & Sung* by two brothers: Keertaniay of Guru Darbaar – Rai Balwand
– Satta
• Put to writing by Guru Arjan Dev Ji – Evidenced by grammatical structure of words
• mouAw- Two Lagaan with a word hall-mark of Guru Arjan Dev Ji
*Heading of Vaar says “AwKI” (spoke/sung)
Background When
Different Opinions • Most Scholars say about a year after Gur-Gaddi was given to Guru
Arjan Dev Ji
• Kavi Santokh Singh (Gur Partap Suraj Parkash)
• Bhai Sahib Singh (SGGS Darpan, Vol 7)*
• Few claim at the “Gur-Gaddi” ceremonies of Guru Jis**
• McAuliffe is the main source of this confusion (his sources were two Gianis (Sardul Singh and Dhian Singh)
• Giani Bishan Singh’s teeka contains contradictions
* Bhai Sahib Singh rationalizes the date (around August 1582)
** Probably the reason why it is also known as “tikke di Var”
Background When
Bhai Sahib Singh considered • Genealogy of Satta & Balwand
• Relationship to Bhai Mardaana Ji, if any
• Saakhi of “Satta Balwand”
• Reason for their refusal to do Keertan - Monetary
• Guru-Ghar economic situation
• General Circumstances
• Strongest rivalry- Prithi Chand and his ties with Masands
• Economic impact on Guru-Ghar
• Vaar Text
• Contents
• Grammar
• Sikh History
• Contemporaneousness - Bhai Ladhaa Ji* and Guru Arjan Dev Ji
*Bhai Ladhaa Ji brought the Bard-brothers to Guru Ji for pardoning
Saakhi of Satta Balwand
Santokh Singh Ji summarizes this Saakhi “Gur Partap Suraj Parkash”
Balwand and Satta were the Kirtaniay in the Darbaar of Guru Arjan Dev Ji.
Asked money for performing the marriage of daughter. The amount they
received fell short of their expectations; they refused to perform Keertan.
Even when Guru Arjan Dev Ji went to get them, they still refused; and
instead said some disrespectful words against Guru Nanak Dev Ji. Guru Ji
ordered the Sangat to start performing Keertan, and told all the sikhs not to
listen to the keertan from Balwand and Satta! When they started dying from
hunger, their self pride vanished, and they sought the help of a resident of
Lahore, *Bhai Ladha Ji. They brought him along for petitioning Guru Ji for a
pardon on their behalf. Upon receiving the pardon, they uttered this Vaar in
the praise of the Guru.
* Bhai Ladhaa Ji’s reputation as “Par-Upkaari” preceded this Saakhi
Background Where
Amritsar Sahib: Darbaar of Guru Arjan Dev Ji
in the presence of sangat
Background Why
Poor economic, social and physical conditions – No source of income
– Alienation
– Sickness (Leprosy)
Once realizing the greatness of Guru-ghar (house of
Guru Nanak Dev Ji) and receiving the blessing from
Guru Arjan Dev Ji, both brothers sang this Vaar in the
praise of the Guru-ghar • Rai Balwand- First 3 Paurhees
• Satta- Last 5 Paurhees
Significance • Historical
• Social
• Dhaarmic
• Spiritual
Significance Historical
• Two great memorials in Sikh History which are in SGGS Ji – Swa-ee-ay Bhattaan Kay* (September 1581)
• Gur Mehma: Sang at the dastaar-bandi ceremony of Guru Arjan Dev Ji
– Raamkali Kee Vaar Rai Balwand Tatha Sattay Doom Aaakhee
(around August 1582)
• Gur Mehma: Sang by the brothers after they were pardoned and the rivalry to Guru Arjan Dev Ji had subsided
*Prithi Chand, the older brother of Guru Arjan Dev Ji, forcibly tried to
interrupt the dastaar-bandi ceremony by claiming his rights to the
Guruship. He was restrained by the sangat. But when he returned to
Amritsar, he became the bitter rival of Guru Arjan Dev Ji
Significance Social
• Pride of their art (keertan) resulted in social alienation
• Social alienation created both economic as well as
physical hardships.
– They suffered mental anguish and also fell sick with leprosy.
• The sufferings brought them back to their senses
– Gave them the chance to reflect on their mistake and repent
– Pardon brought relief from their mental anguish
• Forgiveness exalted their mental states (Charhdee Kalaa)
• Helped them in their physical recovery
Sangat is one of the basic social need of all humans
Significance Political
• Although their egos were the main reason for their refusal to do keertan. However, the political maneuverings by Prithi Chand, also had some bearing on their decision – Prithi Chand openly sought collaboration from others and created
hardships for the Guru-ghar
Politics is always present in every institution (religious or
not); awareness is the first step in preventing adverse
impacts
Significance Dhaarmak
• Gurbani condemns ninda and it is considered as the worst human demerit among all others. – Ninda resulted in grave consequences
• Guru is merciful and compassionate – Forgave his nindaks
• Gurmukhs are also forgiving and benevolent – This historical event did set a precedent for the Guru-Panth
• Guru holds a special place in his heart for the Gurmukhs – Granted pardon immediately upon Bhai Ladhaa Ji’s petition
Keertan by the sangat became part and parcel of Sikhism – Now part of Sikh Maryada
Significance Spiritual
• Grace of Guru exalted the brothers spiritual state to utter “Dhur kee Baanee”
• Spiritual Growth comes only with the grace of Guru – The Guru connects a person with Waheguru
guru nwnku quTw mylY hir BweI ] m:4 (Pg 732)
Sukhmani Sahib, Sloak for the 2nd Ashtpadee sloku ] dIn drd duK BMjnw Git Git nwQ AnwQ ] srix qum@wrI AwieE nwnk ky pRB swQ ] 1 ] m:5 (Pg 263)
Conclusion
• Guru is merciful, compassionate and forgiving
• Guru is the link between a person & Waheguru – Waheguru is unapproachable to people Alwhu AlKu AgMm kwdr krxhwru krImu ] (pg 64) – Waheguru is approachable to Guru gur gm igAwn bqwvY Byd ] (Pg 343) – Guru is approachable to people gur gim Bydu su hir kw pwvau ] (Pg 344)
• Gurmukhs receive Guru’s grace
– By Living a virtuous life jy gux hovih gMTVIAY mylygw soeI ] m:1 (Pg 729)
Grace of Guru leads to Waheguru’s Nadar (Salvation)