Ramkali Ki Var

The Composers of the Var: Bhai Balvand Ji and Bhai Sata Ji
Bhai Balvand Ji and Bhai Sata Ji did kirtan at the Guru’s court. Both were well versed in the knowledge of rags (musical modes) and were good rabab players. Due to this, their popularity was widespread, and they were highly honored in the Guru’s court.

According to ‘Mahima Prakash’ Bhai Sata Ji was the son of Bhai Balvand Ji. But according to ‘Gur Bilas Patshahi: 6’ and ‘Sri Gur Pratap Suraj Granth,’ they were both brothers. According to Narain Singh Giani also, they were real brothers. According to ‘Sri Gur Pur Prakash Granth,’ Bhai Sata Ji was the son of Bhai Balvand Ji’s maternal aunt. The author of the book ‘Twarikh Char Sikh’ has mentioned them as cousins. Thus, it is only in ‘Mahima Prakash’ that the relationship between Bhai Balvand Ji and Bhai Sata Ji is described as that of father and son, whereas in other sources, their relationship is considered as that of brothers. Based on the dates of birth of Bhai Balvand Ji and Bhai Sata Ji, the relationship between them seems to be that of brothers.

According to ‘Sri Gur Pur Prakash Granth,’ Bhai Balvand Ji’s father’s name was ‘Rajada.’ Singh Sahib Giani Kirpal Singh, quoting the ‘Twarikh Guru Khalsa by Giani Gian Singh (lithographic print), page 194,’ referred to them as the sons of Bhai Sadu Ji and Bhai Badu Ji, who were minstrels at the court of the second and the third Guru. But, according to ‘Twarikh Char Sikh,’ Bhai Balvand Ji’s father was Dhanvant, his mother was Banto, and Bhai Sata Ji’s father was Patvant, and his mother was Furhan. Bhai Balvand Ji was born on February 23, 1528, and Bhai Sata Ji on August 26, 1530. Their village was Nurkheri, which is eight miles east of Nankana Sahib (Pakistan). However, Kulvinder Singh Bajwa states that they were the residents of Khadur Sahib. It is also possible that their native village was Nurkheri, but later they move to and settled in Khadur Sahib.

In the Guru Granth Sahib, two different adjectives have been used with the names of the composers of this var. With the name of Bhai Balvand Ji is the title ‘Rai,’ and with the name of Bhai Sata Ji is the title ‘Dum.’ According to Bhai Kahn Singh Nabha, in Sanskrit, the words ‘dum,’ ‘dom,’ and ‘domb’ are used for a lower class of a lower caste. Dums are found amongst Hindu and Muslim castes also… Bhai Sata Ji and Bhai Balvand Ji also belonged to the Dum caste. According to Sohinder Singh Vanjara Bedi, ‘Rai’ refers to those Muslims who converted from Hindu Bhats to Muslims. Kulwinder Singh Bajwa has described them as of Mokhar caste among the Dums (mirasi).

Bhai Vir Singh is also of the opinion that both Bhai Sata Ji and Bhai Balvand Ji were Dums. Bhai Balvand Ji was given the title of ‘Rai’ by Guru Arjan Sahib (1563-1606 CE), who was pleased by Bhai Balvand’s art of playing siranda instrument. It is also clear from the words ‘Rai Balvand Tatha Satai Dum’ appearing in the title of this var that the title of Rai is associated with Bhai Balvand Ji and not with Bhai Sata Ji. Raijasbir Singh is of the opinion that Sata may have become a Muslim and started calling himself Dum.

Shamsher Singh Ashok has linked them with the family of Bhai Mardana Ji (1459-1534 CE). Probably, the basis for this belief is the sakhi (biographical narratives) of ‘Gurbilas Patshahi 6,’ in which Bhai Mardana Ji and one of his companions, Bhai Dal Ji, are said to be cursed by Guru Nanak Sahib (1469-1539 CE) that they will be born as Balvand and Sata and will become slanderers of the Guru. However, according to Raijasbir Singh, there is an effort in this sakhi to associate Bhai Balvand Ji and Bhai Sata Ji with the ragi (singing) system of Bhai Mardana Ji. But they have nothing to do with Bhai Mardana’s family.

Bhai Balvand Ji and Bhai Sata Ji joining the Guru’s court
When did Bhai Balvand Ji and Bhai Sata Ji come to the Guru’s court? Scholars have different opinions regarding this. According to ‘Mahima Prakash’ and ‘Mahima Prakash Vartak,’ after the death of Bhai Mardana, Bhai Balvand came to the sanctuary of Guru Nanak Sahib at Kartarpur:
balvanḍ mirāsī jaṅgal so āiā. sad kare bhajan satigur man bhāiā.
khetī ṭahal grah kī sabh kare. khetī duāre kāj ansare.

“…ar tilvanḍī ghar ko khabar bhejī. tahā se balvanḍ ḍhāḍī āiā.
mardāne kī jagā kīrtan lagā karan ar mardānā desantar se hukam sati hoiā thā.”

According to ‘Twarikh Char Sikh,’ Bhai Balvand Ji and Bhai Sata Ji came to the sanctuary of Guru Angad Sahib (1504-1552 CE) on March 21, 1545 CE. They also used to do kirtan in the court of Guru Harigobind Sahib (1595-1644 CE). One day while completing the kirtan of ‘Asa Ki Var’ in the Divan, the two breathed their last together in the presence of the sangat in front of the Guru. The Guru gave them great honor by performing their last rites himself.

According to a well-known episode from Sikh history, Bhai Balvand Ji and Bhai Sata Ji were once displeased with the Guru. But later, having realized their mistake, they apologized and composed this var. When and during which Guru’s time did this incident take place? There are different views regarding this.

‘Mahima Prakash,’ ‘Mahima Prakash Vartak,’ ‘Bansavalinama Dasan Patshahian Ka,’ and other historical sources associate this incident with Guru Angad Sahib. According to a narrative related to this incident in ‘Mahima Prakash Vartak,’ Baba Budha Ji (1506-1631 CE) once asked Bhai Balvand Ji to recite the Sabad of the Guru. To this Bhai Balvand Ji replied, for whom all should I sing the Sabad of the Guru? I will read Sabad of the Guru only in the presence of the Guru at the time of chaunki. Saddened by this, Baba Budha Ji left. When Bhai Balvand Ji started reciting the Sabad at the time of chaunki, Guru Angad Sahib turned his back on him. Bhai Balvand Ji moved in front to face the Guru and started reciting the Sabad. The Guru again turned his face away. When Bhai Balvand Ji asked the reason for this, the Guru said, “when I wanted to listen to the Sabad through Baba Budha Ji, why didn’t you recite it then?” Bhai Balvand Ji said, “Gracious! I sing ‘Bani of Baba’ only in front of you; I do not recite it to anyone else.” Hearing this, the Guru fell silent. Bhai Balvand Ji left in arrogance, saying that “we are the custodians of the Bani of the Guru." After this, the Guru asked ‘Mir Jade Ji’ to sing Bani. On the other hand, no one acknowledged Bhai Balvand Ji after that. On the sixth day, he came and begged the Guru, “Gracious! I am a great sinner.” By order of the Guru, he uttered this var.

In ‘Shabdarth Sri Guru Granth Sahib Ji’ as well, this incident is considered to be from the time of Guru Angad Sahib, but its context is different. According to this version, Bhai Balvand Ji and Bhai Sata Ji used to do kirtan in the court of Guru Angad Sahib. They asked the Guru for financial help for the marriage of their daughter. They thought that there would be a good collection of offerings made by the congregation at the Guru’s court on the day of Vaisakhi. Therefore, they agreed to take the entire collection of the offerings on the day of Vaisakhi. But the collection was sparse. Consequently, both got angry and stopped doing kirtan. The Guru sent devotees to call them, but they did not come. The Guru himself went to convince them. They further disrespected the Guru in arrogance and uttered words against the splendor of the Guru’s court. The Guru instinctively remarked you are doomed. Both contracted leprosies. Later, it was on the recommendation of Bhai Ladha Ji that they were cured of leprosy.

The scholars have also inferred from the line ‘nindā terī jo kare so vanñai cūru’ (in the fifth pauri) associated with Guru Angad Sahib that this incident is from the time of Guru Angad Sahib.

But Prof. Sahib Singh, in ‘Sri Guru Granth Sahib Darpan,’ has refuted that this incident involving Bhai Balvand Ji and Bhai Sata Ji was linked with Guru Angad Sahib. According to him, the cause of resentment is more likely the circumstances at the time of Guru Arjan Sahib’s Guruship. At that time, the Guru’s opposition was with Baba Prithi Chand, who was the elder brother of the Guru and considered himself entitled to the Guruship. He started usurping the offerings of the Guru’s court by misleading the Sikhs. At this time, Bhai Balvand Ji and Bhai Sata Ji became angry, seeing that the demand for money for the marriage of Bhai Sata Ji’s daughter was not being met. They considered the help received from the Guru’s court negligible. This incident took place in 1582 CE. Bhai Ladha of Lahore helped them to deliver an apology in front of the Guru’s court.

According to Bhai Joginder Singh Talwara, both rababi brothers, Bhai Sata Ji and Bhai Balvand Ji did kirtan at the Guru’s court… The date of marriage of the rababi brothers’ sister was approaching (according to Bhai Vir Singh). They asked for financial help from the Guru for the marriage. Financial assistance was provided by the Guru’s court, but their greed kept on increasing. Due to this greed, the two brothers got angry, went home, and did not come to the Guru’s court for kirtan. The Guru sent prominent Sikhs to summon them, but they refused. The Guru himself went to their house to convince them, yet they did not come to do kirtan and instead began uttering disrespectful remarks. They became so blinded by ignorance that they did not even stop slandering the Guru… Guru Arjan Sahib stated that you both are doomed; you have lost your mind. Bhai Sata Ji and Rai Balvand were reproved by the Guru’s court… Both the brothers went to Bhai Ladha Ji in Lahore and repented for their mistake, and wailed in remorse… Bhai Ladha Ji, following the command of the true Guru, blackened his own face and went to the court of the Guru with these rababi brothers… he prayed at the feet of the Guru for the forgiveness of the brothers… The Guru said that if they praise the Guru with the same mouth with which they have slandered the Guru, then their disease will be cured.

According to ‘Twarikh Char Sikh,’ there is no truth in the above-mentioned story. Bhai Balvand Ji and Bhai Sata Ji were revered minstrels of the Guru’s court. It does not seem appropriate for a person who spends a long time with the Guru to become detracted by greed. This story was introduced and popularized by Mewa Das Udasi in 1734 CE in his book ‘Gur Sagar.’ It was Mewa Das Udasi who popularized the story of the demand for money for Bhai Balvand Ji’s daughter’s marriage. But Bhai Balvand Ji only had four sons. The girl, ‘Bibi Furvahiya,’ was the daughter of Bhai Sata Ji. Sikh historians have exaggerated the story of Mewa Das Udasi. Owing to the mention of Bhai Ladha Ji in this story, Sikh historians related this incident to Guru Arjan Sahib. In fact, this is a fictional story of an Udasi saint.

Through the study of this var and other secondary Sikh texts, it seems that both Bhai Sata Ji and Bhai Balvand Ji belonged to the Dum caste and were considered low-level musicians. The Guru’s grace raised their skill to those of rababis, and they became famous as the kirtaniyas of the Guru’s court. The Sikhs also appreciated them because of the Guru’s patronage of them. However, in addition to a desire to be appreciated, they also had an appetite for material things. Even after having received both these things at the Guru’s court, gratitude did not enter their heart. Greed and desire inflated their ego to such an extent that they started believing that the Guru’s fame and glory in the world was because of their rendition of kirtan. Eventually, they realized that it was, in fact, the Guru’s greatness, because of which they were respected by the Sikhs. So, they composed this var by connecting with the eternal Truth and became known forever.

The composition of the var
Some scholars are of the opinion that the first five pauris of this var are uttered by Bhai Balvand Ji (Rai Balvand), and the last three pauris are uttered by Bhai Sata Ji (Sata Dum). But in the third and sixth pauris of the var, there is a mention of Bhai Balvand Ji and Bhai Sata Ji, respectively. From this, it can be inferred that the first three pauris are by Bhai Balvand Ji and the last five pauris are by Bhai Sata Ji, but it is not possible to say anything with certainty. The only thing that can be said with certainty is that this var is a joint work of these two contributors to the Bani, which is also clear from the title of this var.

Some scholars are of the view that from the internal testimony of this var, it seems that its pauris have been uttered at different times. According to ‘Mahima Prakash,’ the first five pauris of this var were recited by Bhai Balvand Ji in the court of Guru Angad Sahib. The sixth pauri was uttered by both Bhai Balvand Ji and Bhai Sata Ji at the time when Guru Amardas Sahib (1479-1574 CE) was the Guru, and the eighth pauri was uttered when Guru Arjan Sahib was the Guru. The details regarding the utterance of the seventh pauri of this var, which is in praise of Guru Ramdas Sahib (1534-1581 CE), are not found in this book.

In ‘Shabdarth Sri Guru Granth Sahib Ji,’ the utterance of this var is associated with only Guru Angad Sahib. According to this book, Bhai Balvand Ji and Bhai Sata Ji uttered this var in praise of the Guru to seek forgiveness from Guru Angad Sahib. Bhai Sata Ji lived till the time of Guru Harigobind Sahib and kept composing a pauri of praise at the time of the passing of Guruship to the successive Guru.

G.B. Singh is of the opinion that Bhai Sata Ji and Bhai Balvand Ji did not utter thisvar at the time of the passing of Guruship to the fifth Guru, Guru Arjan Sahib rather; it was uttered later while the manuscript of the Guru Granth Sahib was being compiled and they (Bhai Sata Ji and Bhai Balvand Ji) brought along with them the benevolent Bhai Ladha Ji from Lahore to dispel the anger of the Guru and seek forgiveness for their mistake.

According to Gurmail Singh, the first three pauris of this var by Bhai Balvand Ji start from Guru Nanak Sahib. The last five pauris recited by Bhai Sata Ji also start from Guru Nanak Sahib. It seems that if this var had been uttered at one time, perhaps Bhai Sata Ji would not have started again from Guru Nanak Sahib.

Dr. Kirpal Singh is of the opinion that the notion of this var being uttered only during the time of Guru Angad Sahib or Guru Arjan Sahib does not seem to be correct. This var is written against the backdrop of various historical events which took place during the time of both the Gurus.

Prof. Sahib Singh and Bhai Joginder Singh Talwara associate this composition with Guru Arjan Sahib. It is also evident from the theme, symbolism, clarity of message, the description of the congregation’s spread, and the administration of the Guru court that this var was composed during the time of Guru Arjan Sahib.

Historical details in the var
There are some important indicators in this var from a historical perspective, like:
1. Thorough scrutiny of own sons and the Sikhs by the Guru while deciding the successor of Guruship and handing over the Guruship in their own lifetime.
2. Guru Nanak Sahib started the Raj in the world, a system of governance that grew into a nation.
3. Development of Khadur Sahib as the next center of the Raj for the propagation of Sikhi by Guru Angad Sahib.
4. Common use of milk, ghee and khir in the langar of Guru Angad Sahib.
5. A large number of devotees visit the Guru’s court.
6. Use of the phrase ‘sache patshah’ (true sovereign) for the Gurus, etc.

In this var, a brief account of the historical development of the Guru period is given, in which there is more of a glimpse of the blossoming of Sikh history rather than a simple development. Instead of his sons, Guru Nanak Sahib (1469-1539 CE) passed the Guruship to his Sikh, Bhai Lahina Ji (1504-1552 CE), who later came to be known as Guru Angad Sahib. Guru Nanak Sahib appointed Guru Angad Sahib as the Guru and bowed to him. In a worldly kingdom, the son of a king is his successor. But Guru Nanak Sahib did not follow the already-established tradition. He tested his Sikhs and sons, and it was only Bhai Lahina Ji who followed the Guru’s command and got accepted by the Guru. Guru Nanak Sahib’s sons, on the other hand, rebelled because they were incapable of understanding the Guru’s command.

Guru Angad Sahib took care of Guru Nanak Sahib’s legacy in such a way that it became clear that Guru Nanak Sahib’s light (jot) is illuminated in him, and only the body has changed.

Guru Angad Sahib, son of Baba Pheru Ji, by the command of Guru Nanak Sahib, established Khadur Sahib, where again, the same divine light of Wisdom (Guru) spread. This var also points towards the slanderers of the Guru who did not like the praise of the Guru, but they had to repent finally.

Guru Amardas Sahib (1479-1574 CE) is called the grandson of Guru Nanak Sahib in this var. In the twenty-eighth var of Bhai Gurdas Ji (1559-1637 CE) as well, the word ‘grandson’ has been used for Guru Amardas Sahib. This word does not represent familial genetic relationships but is the symbol of the tradition of Guruship. This word also indicates that the relationship between the Guru and Sikh is more significant than the relationship between father and son. In fact, these are the real relationships that are more recognized in the institution of the Guru. Therefore, the idea is presented here that the Gurus were not sons and grandsons in blood relations but sons and grandsons in the Guru tradition, implying that they were the real successors.

Guru Amardas Sahib blessed Guru Ramdas Sahib with the Guruship. Then the Sikh congregation started coming to his presence and began to pay homage to him, accepting him as the Supreme Being.

In this var, the place of the Guru is deemed blessed. Some scholars have speculated from the phrase ‘dhann su terā thān hai’ (blessed is your place) in the var, refers to the city ‘Ramdaspur’ inhabited by Guru Ramdas Sahib, now renowned as ‘Sri Amritsar.’ By calling Guru Ramdas Sahib the embodiment of Guru Nanak Sahib, Guru Angad Sahib, and Guru Amardas Sahib, the principle of one Guru-light has been affirmed. After Guru Ramdas Sahib, Guru Arjan Sahib became the Guru whose fame was spread far and wide.

Guru Ka Langar
When Guru Angad Sahib received Guruship, the Sikh congregation accepted him as their Guru. In his presence, the langar of Wisdom-Word (Guru-Sabad) was started, in which IkOankar was praised. It was there that the Guru’s beloved wife, Mata Khivi (1507-1582 CE), supervised the services of the Guru’s langar that distributed delicious foods like ghee-khir.

Dr. Rajinderjit Kaur Dhindsa writes in an article that at the court of Guru Nanak Sahib, during the time of Guru Angad Sahib, there were three types of langars being run. The first was the langar of the Sabad (Word), where there was a continuous stream of the charity of Nam, with no scarcity. Bhai Balvand Ji writes regarding this continuous langar:
laṅgaru calai gur sabadi hari toṭi na āvī khaṭīai. (Through the Sabad of the Guru, the food of Hari’s Nam carries on; no shortage occurs, there is only profit.) -Guru Granth Sahib 966-67.

The second was the langar of Hari Kirtan. The Guru himself used to do kirtan and sing the praise of IkOankar while listening to the devotees of the Guru’s court doing kirtan. Bhai Balvand Ji has extolled it thus:
hovai siphati khasamm dī nūru arsahu kursahu jhaṭīai. tudhu ḍiṭhe sace pātisāh malu janam janam dī kaṭīai. (The praise of the Master happens there, Divine light is falling from the sky, from the moon, the sun. By looking at you, O true sovereign! The filth of birth upon birth is removed.) -Guru Granth Sahib 967.

The third was the langar of food. The cauldron was ever ready. This langar was under the patronage of Mata Khivi, who liberally used milk and ghee to prepare delicious khir, the example of which has been recorded in the Guru Granth Sahib with her revered name:
balvanḍ khīvī nek jan jisu bahutī chāu patrālī. laṅgari daülati vanḍīai rasu ammritu khīri ghiālī. (Balvand signature: Khivi is a virtuous being whose shade is very leafy. In the langar, wealth is distributed along with the essence of amrit and khir enriched with ghee.) -Guru Granth Sahib 967.

Mythological References in the var (Reference to the Churning of the Ocean and 14 gems)
This var also makes use of mythological references like the story of the churning of the ocean and the extraction of fourteen gems from it:
mādhāṇā parbatu kari netri bāsaku sabadi riṛkionu.
caüdah ratan nikālianu kari āvāgaüṇu cilkionu. (Having made the mountain a churn, using Vasuki as a rope, through Sabad, he churned. He extracted fourteen gems; having done so, he brightened the world of birth and death.) -Guru Granth Sahib 967.

According to Dr. Ratan Singh Jaggi, these fourteen gems are associated with the story of the churning of the ocean. According to ‘Valmiki Ramayan’ (Bal-Kand), ‘Bhagwat-Puran’ (chapter eight), and ‘Mahabharat’ (Adi-Parva), in the age of Satyug, in order to remain eternally young and immortal, the demons and gods made a plan to churn the ocean of milk (kachir/khir). They used snake Vasuki as a rope for churning, Mount Mandar (also Mandrachal) as the churning stick, and the tortoise as the base (nehi) and began the churning process… While churning, Moon, Lakshmi, Kaustubh Mani, Parjat tree, Kamadhen cow, Ucheshrava horse, urn of nectar, Dhanvantari, and Airavat elephant were obtained. In the end, out came Kalkut poison... Apart from these ten, fairies, Varuni (liquor), conch-shell, and Sarang bow came out.

According to ‘Faridkot Vala Tika,’ these fourteen gems were: devotion-like Lakshmi, self-analysis-like Mani, glory-like Rambha, love-like liquor, Nam-like nectar, rag-like Alapana conch-shell, strong faith-like elephant, charity-like moon, true-company-like mythical wish-fulfilling Kalp tree, peace-like Kamdhen cow, virtuous being’s slander-like poison, speaking truth-like bow, the true physician Guru Dhanvantra, and wisdom-like horse.

Bhai Joginder Singh Talwara has given the details of these fourteen gems according to the Puranas and Gurmat, as follows:


Bhai Gurdas in one of his vars, has mentioned these gems in this way:
khīr samundu virolikai kaḍhi ratan caüdah vanḍi līte.
maṇi lakhmī pārjāt saṅkhu sāraṅg dhaṇakhu bisanu vasi kīte.
kāmdheṇu te apcharāṁ airāpati indrāsaṇi sīte.
kālkūṭ te aradh candu mahāṁdev mastaki dhari pīte.
ghoṛā miliā sūrajai madu ammritu dev dānav rīte.
kare dhanantaru vaidagī ḍasiā tacchaki mati biprīte.
gur updesu amolakā ratan padārath nidhi agṇīte.
satigur sikhā sacu parīte.23. -Bhai Gurdas, Var 26, Pauri 23.

Thus, it can be said that different scholars have provided different descriptions of these gems, which are associated with Indic culture. But these gems are not recognized in Sikh thought. According to Gurbani, ‘ratans’ (gems) are actually the divine virtues.