Santhiya - Siri Ramkali kee Vaar

Sadhsangat jeeo,

By the Apaar Kirpa of Guru Sahib, Saral Santhiya for Siri Ramkali Kee Vaar, also known as Tikke ke Vaar, has been completed and uploaded at the following link:

[www.gurmatbibek.com]
(Santhiya-------------->Extra Nitnem Santhiya---------------->Siri Ramkali kee Vaar

Sujaan Gursikhs are requested to carefully go through the file and point out any mistakes, typos and omissions. This Baani is one of the most difficult Baanis to understand. This Baani is a very special Baani that similar to Bhatt Savaiyas, contains extensive and very lofty Ustat (praise) of our First Five Guru Sahibaan. Most Ustat is dedicated to Siri Guru Angad Dev jee and the reason is that the authors Rai Balvand and Satta Doom had done most Ninda of Siri Guru Angad Dev jee.

This Baani is very widely read in Panth and most serious Gursikhs do Nitnem of this Baani. This Baani has Qaramaati power to cure one of diseases. Bhai Sahib Randhir Singh jee was totally crazy for this Baani and just could not have enough of it. During his last days in this world, he listened to and did countless Paaths of Siri Ramkali kee Vaar.

Daas requests all Gursikhs, who have not yet made this Baani a part of their Nitnem, to seriously consider making this Baani part of their Nitnem. Once you have it Kanth, it hardly takes 2-3 minutes to do it. It is hard to read in the beginning, but sooner than later, it becomes as fluent as Siri Chaupai Sahib.

Baanis that Gursikhs suggested for Santhiya, in the Siri Sohila Sahib post will surely be covered, as per will of Guru Sahib. Longer Baanis e.g. Punj Granthi Baanis will be done later. First short Baanis e.g. Basant kee Vaar, Baramaaha (both), Shabad Hazare, Kuchaji, Suchaji, Gunvanti etc. will be done quickly.

Stay tuned for Siri Basant kee Vaar and Kuchaji, Suchaji and Gunvanti, coming up very soon.

Gurbani is Agam Agaadh Bodh.

Daas,
Kulbir Singh

Bahut-2 Dhanvaad veerji !! Real Sewa. Guru Sahib hor Bal bakshan.

Bhul Chuk Maaf !!

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It is hard to read in the beginning, but sooner than later, it becomes as fluent as Siri Chaupai Sahib.

So, true Jio. Although it is not 100% kanth yet but enjoys the way fluency goes. If two people can recite in Jotia(n) before SatGuru Jee, aha unspeakable Anand. In short, I would like to share the experience of first time reading it. Few years back an evening Smagam was going to be held, all the setup for Guru Sahib's Divaan was ready and Parkash seva of saroop (Larrivaar) was done by Daas then after completing the seva daas was ordered to read Ramkali ki vaar followed by Sri Rehraas. Could not deny the Hukam. Larridaar Saroop and on top of it first time reading of Ramkali Ki vaar, one can imagine the scene ਪੈਰਾਂ ਥੱਲਿਉ ਜਮੀਨ ਖਿਸਕਦੀ ਨਜ਼ਰ ਆਵੇ। O' boy what a bumpy ride it was. Guru Sahib da Lakh Lakh shukar only couple of sareers were there. All I can say is ਸਤਿਗੁਰਿ ਢਾਕਿ ਲੀਆ ਮੋਹਿ ਪਾਪੀ ਪੜਦਾ ॥

But over the time with Guru Sahib's grace now Ramkali ki vaar and Benti Choupai what a great Rasdaik combination. Try it, you won't miss it again in your life time.

With Regards,
Daas

Vahegru Ji Ka Khalsa, Vaheguru Ji Ki Fateh!

I've heard some Gursikhs pronounce ਸੁਘੜੁ as ਸੁੱਘੜੁ is this correct?

ਕਿਆ ਸਾਲਾਹੀ ਸਚੇ ਪਾਤਿਸਾਹ, ਜਾਂ ਤੂ ਸੁਘੜੁ ਸੁਜਾਣੁ ॥

Maaf Karna Sangat Jee

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I've heard some Gursikhs pronounce ਸੁਘੜੁ as ਸੁੱਘੜੁ is this correct?

ਸੁਘੜੁ is a word that is combination of two words - ਸੁ+ਘੜੁ but in everyday language, this word is pronounced as ਸੁਘੜੁ without the adhak but it is more shudh to pronounce it as ਸੁੱਘੜੁ and Daas too pronounces it as such.

Kulbir Singh

Thank you jee.

daas,
khalsaji

An elder gursikh who did sangat with Bhai Sahib Randhir Singh told me once that Bhai Sahib would recite Raamkali kee Vaar both at amritvela and sodar time, he also explained that Bhai Sahib would sing it in a melodious way which he remembered ever since then dass make it a minimum effort to do it at sodar time, and while going to university.

Thank you Guru Sahib and thank you Guru Sahib sevadaars keep up this wonderful seva cant wait for Basant kee Vaar, Baramaaha (both), Shabad Hazare, Kuchaji, Suchaji, Gunvanti saral santhia : vahegurooooo

Does anyone know where I can read the Sakhi on Ramkalee ki var, on why Rai Balvand and Satta Doom had done nindya of Guru Angad Dev ji and why they wrote this bani? Couldn't find it online anywhere. Or maybe someone from the Cyber Sangat could explain

GurmanSingh Wrote:
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> Does anyone know where I can read the Sakhi on
> Ramkalee ki var, on why Rai Balvand and Satta Doom
> had done nindya of Guru Angad Dev ji and why they
> wrote this bani? Couldn't find it online
> anywhere. Or maybe someone from the Cyber Sangat
> could explain

Hope this helps

Bhai Satta and Bhai Balvand were official Ragis in the Darbar of Guru Arjan Dev Ji
They used to recite GurBani in the morning and evening. Their sweet Kirtan always mesmerized the Sangat. One day Bhai Satta said to Guru Ji, "My Lord! I have fixed the marriage of my daughter, please help us financially." The Guru said," Don't worry, whatever offerings we get today, will be given to you." After the completion of the evening recitation, the Guru gave them the offerings of the day. But when they counted the money they found that it was not according to their expectations. They were disappointed.

When Prithi Chand came to know about this, he advised them to leave the service of the Guru, as the Guru was getting the offerings due to their singing. Bhai Satta and Bhai Balvand believed the words of Prithi Chand. They at once met the Guru and talked against the house of Guru Nanak. They said, “The devotees come only to hear our Kirtan. If we stop to come here, nobody will recognize you as the Guru.” Guru Ji tried to console them but instead of listening to the Guru, they began to talk in a very rude manner. When they did not stop talking the Guru addressed the congregation and said, "They have slandered the house of Guru Nanak, so no Sikh should meet them. If anybody is found helping them, his face would he blackened and mounted on a donkey (with a shoe necklace around their neck) he will be driven through all bazaars and streets of the city."

Guru Ji was himself a good musician. He had performed the duty of a Ragi at Lahore for more than two years (This was when Guru Ram Das Ji had sent him to attend the marriage of a relative). So Guru Ji himself started playing the musical instruments and singing Gurbani. Guru Ji also blessed the Sangat that they themselves can sing Gurbani.

When Bhai Satta and Bhai Balvand learnt that the Sangat and Guru Ji himself were doing Kirtan and that the number of Sikhs was increasing day by day they felt ashamed of what they had said. They had also developed a disease which gave them so much pain that they could not rest or sleep, so day and night they were in great grief. They wanted to get pardon from Guru Ji, but no Sikh was ready to see them, when they went outdoors people would turn their faces away from them (due to the Hukam of Guru Ji). Thus they had become completely isolated.

At last someone advised them to go to Bhai Ladha of Lahore as he was the only man who could help them. They met Bhai Ladha. Hearing their story Bhai Ladha said, "You have done a great blunder by slandered the house of Guru Nanak. I am ready to help you but the Guru has laid down a very strict condition. He had said that who would help you, had to face consequences of riding a donkey with blackened face with a shoe necklace around their neck. When Bhai Satta and Bhai Balvand requested him again and again, Bhai Ladha blackened his face himself and riding on a donkey facing the rear, putting on a shoe necklace then drove towards Amritsar. Bhai Satta and Bhai Balvand were also accompanying him. On the way to Amritsar from Lahore people thinking Bhai Ladha a thief (due to the above punishment) shouted abuse at him.
Bhai Ladha reached Guru Ji’s house riding on the donkey. They knocked the door of the House. When Guru Ji came outside he recognized Bhai Ladha. He asked Bhai Ladha to dismount. Bhai Ladha dismounting the donkey befell at the feet of the Guru. Guru Ji cleaned the face of Bhai Ladha, took off the shoe necklace and embraced him. Guru Ji then said, “Bhai Ladha, it is true you are a great well-wisher of the poor, but these men had slandered the house of Guru Nanak. A slanderer of the house of Guru Nanak can't he pardoned. But if they want to be pardoned then they should praise the house of Guru Nanak with the same tongue, which has criticized it.” Bhai Satta and Bhai Balvand agreed to do this. They recited Ramkali kee Vaar also known as Satta ate Balvand Di Vaar, the Vaar can be found on Ang 966 to 968. It was due to the reciting of the above Vaar that they disease disappeared, Guru Ji then pardoned them both. Guru Ji also said that whoever recites this Vaar with Prem (Love) will have their diseases vanish.

We can find it right here:

[www.sikhiwiki.org]

daas,
khalsaji.

Bhai Sahib Jee, I had question regarding pair vale akhars, for example as occurring in Sri Ramkali Kee Vaar below:

ਪੁਤ੍ਰੀ ਕਉਲੁ ਨ ਪਾਲਿਓ, ਕਰਿ ਪੀਰਹੁ ਕੰਨ੍ ਮੁਰਟੀਐ ||
------
ਦਿਲਿ ਖੋਟੈ, ਆਕੀ ਫਿਰਨਿ੍, ਬੰਨਿ੍ ਭਾਰੁ ਉਚਾਇਨਿ੍ ਛਟੀਐ ||
----------
ਜਿਨ੍ੀ ਤੂੰ ਸੇਵਿਆ ਭਾਉ ਕਰਿ, ਸੇ ਤੁਧੁ ਪਾਰਿ ਉਤਾਰਿਆ ||
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ਆਪੀਨੈ੍ ਆਪੁ ਸਾਜਿਓਨੁ ਆਪੇ ਹੀ ਥੰਮਿ੍ ਖਲੋਆ ||


What is the significance of all these? Do they affect pronunciation or meaning? They come in throughout Gurbani, and in many Banis as well.

Also they appear in regular Panjabi, for example Chandigarh is written as ਚੰਡੀਗੜ੍ਹ would simply ਚੰਡੀਗੜ not be correct?

Please tell us more about these, as there are quite a few of them:

ਸ੍ ਸ੍ਹ ਸ੍ਵ ਸ੍ਹ੍ਹ and many more but they are very awkward to type in Unicode and do not display correctly. I have been told the RaRa and VaVa at the bottom change the pronunciation of half of the full letter so we know about those ones, but what about the others?

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What is the significance of all these? Do they affect pronunciation or meaning? They come in throughout Gurbani, and in many Banis as well.

The symbol at the bottom of alphabets above is called Halant and in Sanskrit, Halant kills the sound of Mukta alphabet. Where there is no Halant, the Mukta sound prolongs. I used to wonder why "Krishan" is written as "Krishna" in English and "Arjun" is written as "Arjuna". The reason is that there is no Halant at the end of these words in Sanskrit and as such the sound of Mukta is prolonged but the way it is written in English, it is not correct because it adds the full sound of "aa" and this converts the masculine word "Krishan" into feminine noun "Krishna". One of the names of Dropadi was "Krishna" with full "aa". So the way the early Sanskrit scholars added "a" at the end of non-Halant Masculine nouns, it is very misleading.

As to how Halant is pronounced in Gurmukhi, some scholars believe that Halant-ending alphabets should be stressed but Daas is a bit inclined towards stopping the prolonging of the sound of the Halant-ending alphabets. In any case, this field requires a bit more convincing research.

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Also they appear in regular Panjabi, for example Chandigarh is written as ਚੰਡੀਗੜ੍ਹ would simply ਚੰਡੀਗੜ not be correct?

The symbol at the end of ਚੰਡੀਗੜ੍ਹ is a half Haaha and should be there for correct spellings and for the reason that this alphabet is part of the pronunciation.

Kulbir Singh

Invigorating, and I must say confusing too jee!

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Kulbir Singh
As to how Halant is pronounced in Gurmukhi, some scholars believe that Halant-ending alphabets should be stressed but Daas is a bit inclined towards stopping the prolonging of the sound of the Halant-ending alphabets. In any case, this field requires a bit more convincing research.

So for now, we would pronounce as if they were not there?

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So for now, we would pronounce as if they were not there?

Perhaps, we all can try stressing on the alphabets with Halant and also not prolong the sound of the alphabet with Halant. This is why it is said that Gurbani is Agam Agaadh Bodh. No one can claim to know everything about Gurbani. We can only try our best and hope that Guru Sahib would have mercy.

Kulbir Singh

Kulbir Singh Jee

regarding this pangti: ਜੋਤਿ ਓਹਾ, ਜੁਗਤਿ ਸਾਇ, ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ॥ Should ਕਾਇਆ be pronounced as ਕਾਂਇਆ or ਕਾਇਆਂ ? Is there any difference? In the Ucharan area you did not mention any adding of Bindi on that word, but in the extra info section you wrote this:ਗੁਰੂ ਅੰਗਦ ਦੇਵ ਜੀ ਦੀ ਜੁਗਤਿ ਵੀ ਉਹੋ ਸੀ ਤੇ ਜੋਤਿ ਵੀ ਉਹੋ ਸੀ ਜੋ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਦੀ ਸੀ ਮਾਨੋ ਸ਼ਹ ਨੇ (ਗੁਰੂ ਨਾਨਕ ਨੇ) ਕਾਇਆਂ ਹੀ ਮੁੜ ਪਲਟ ਲਈ ਹੋਵੇ।

I have always read ਕਾਇਆ as ਕਾਂਇਆ Is this wrong?

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regarding this pangti: ਜੋਤਿ ਓਹਾ, ਜੁਗਤਿ ਸਾਇ, ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ॥ Should ਕਾਇਆ be pronounced as ਕਾਂਇਆ or ਕਾਇਆਂ ? Is there any difference? In the Ucharan area you did not mention any adding of Bindi on that word, but in the extra info section you wrote this:ਗੁਰੂ ਅੰਗਦ ਦੇਵ ਜੀ ਦੀ ਜੁਗਤਿ ਵੀ ਉਹੋ ਸੀ ਤੇ ਜੋਤਿ ਵੀ ਉਹੋ ਸੀ ਜੋ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਦੀ ਸੀ ਮਾਨੋ ਸ਼ਹ ਨੇ (ਗੁਰੂ ਨਾਨਕ ਨੇ) ਕਾਇਆਂ ਹੀ ਮੁੜ ਪਲਟ ਲਈ ਹੋਵੇ।
I have always read ਕਾਇਆ as ਕਾਂਇਆ Is this wrong?

You are correct.

The correct pronunciation of ਕਾਇਆ is ਕਾਂਇਆ and it's an omission that it was not mentioned in the Uchaaran area. The file will be corrected and uploaded soon.

Good eye!

Kulbir Singh

Waheguru ji ka Khalsa Waheguru ji ki Fateh,

Question to Bhai Kulbir Singh (and any other pyaare gursikhs who can answer)

Could you relate the saakhi of Bhai Satta and Bhai Rai Balvand? Why did they speak against Guru Sahib and Why? How did they get Bakshish of Guru Sahib?

_/\_