Raamkali Kee Vaar Rai Balwand Tatha Sattay Doom Aakhee

Ajmel Singh (586) 323-3851 [email protected] 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 – 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 , Sewa, Keertan, Saadh Sangat, and Prem etc. Vaar

Vaar in the context of Gurbaanee • 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 13. Soohee Kee Vaar M:3 2. MaaJh Kee Vaar M:1 14. Raamkali Kee Vaar M:3 3. Gaurhee Kee Vaar M:4 15. Raamkali Kee Vaar M:5 4. Gaurhee Kee Vaar M:5 16. Raamkali Kee Vaar Balwand 5. Aasaa Kee Vaar M:1 and Sattaa 6. Gujree Kee Vaar M:3 17. Maroo Kee Vaar M:3 7. Gujree Kee Vaar M:5 18. Maroo Kee Vaar M:5 8. Bihaagrhay Kee Vaar M:4 19. Saarang Kee Vaar M:4 9. Vadhans Kee Vaar M:4 20. Malaar Kee Vaar M:1 10. Soritth Kee Vaar M:4 21. Kaanarhay Kee Vaar M:4 11. Bilawal Kee Vaar M:4 22. Basant Kee Vaar M:5 12. Jaitsary Kee Vaar M:5

Only Four Guru Jis composed Vaaran Out of 31 Raags of SGGS Ji, 16 Raags have Vaaraan 22 Vaaraan (SGGS) Examples of Central Topics

Vaar Central Topic 1. Siri Raag Kee Vaar M:4 1. Purpose of Human Life 2. MaaJh Kee Vaar M:1 2. Attachment of world: Many Colors 3. Gaurhee Kee Vaar M:4 3. Sanctuary of Satgur 4. Gaurhee Kee Vaar M:5 4. Saadh Sangat 5. Aasaa Kee Vaar M:1 5. Aim of Human Life 6. Gujree Kee Vaar M:3 6. Effect of Maa-i-aa 7. Gujree Kee Vaar M:5 7. Vices of the World 8. Bihaagrhay Kee Vaar M:4 8. Praises of Waheguru 9. Vadhans Kee Vaar M:4 9. Satguru 10. Soritth Kee Vaar M:4 10. Vices of the World . . . . 16. Raamkali Kee Vaar Balwand 16. Praises of Guru Sattaa

Every Vaar has only single central topic Each Vaar presents a single feat Background Background What

A Spiritual Vaar in Sri Ji (Pgs 966-968) Background Who

• Composed & Sung* by two brothers: Keertaniay of Guru Darbaar – Rai Balwand – Satta • Put to writing by 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 Dev Ji. Guru Ji ordered the Sangat to start performing Keertan, and told all the 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 , 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

• 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 – 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)