ÿþ<HTML><HEAD><TITLE>R&#256MKAL&#298 K&#298 V&#256R</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279<i>R&#256MKAL&#298 K&#298 V&#256R</i>, also known as <i>&#7788ikke d&#299 V&#257r</i>, lit. Coronation Ode, is the joint composition of the bards Balva&#7751&#7693 and Satt&#257. In the caption given it by Gur&#363 Arjan in the Gur&#363 Granth S&#257hib, the former is particularized as a R&#257i, or panegyrist, and the latter as a &#7693&#363m, or minstrel, both words being interchangeable here. The <i>V&#257r</i> comprises eight <i>pau&#7771&#299s</i> or stanzas, of unequal length, varying from seven to twenty-one lines with no <i>&#347lokas</i> added. The talented bards and versifiers from such clans earned their livelihood by singing eulogies of their patrons, landed aristocrats, especially of their heroic deeds performed in combats, feuds, and battles in an exalted, epic style and form. Balva&#7751&#7693 and Satt&#257, related to each other, however, performed <i>k&#299rtan</i> in the time of Gur&#363 Arjan who could scarcely pay them a more befitting compliment than immortalizing their names and poetic skill by including their <i>V&#257r</i> in the Gur&#363 Granth S&#257hib.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; As it appears, these <i>bards</i> were in their moment of inspiration taken with the idea of paying homage to the Gur&#363s, conceiving them as kings, kings of the House of N&#257nak, imaginatively and retrospectively at their installation. They sang a coronation song to commemorate the ceremony, anointing each of the four successors of Gur&#363 N&#257nak as Gur&#363-king. Gur&#363 N&#257nak is described as having been installed as Gur&#363 Parmeshar by P&#257rbrahm Parmeshar. Going by the indications in this composition, the first three stanzas were composed by Balva&#7751&#7693, the next three by Satt&#257 and the remaining two were added by them jointly later, though they preferred to remain anonymous. Each of them conceptualizes the House of N&#257nak as instituted by the Supreme Being Himself. This was entirely a new ministry that had been launched by the Supreme Being. Here, both <i>joti</i>, spiritual light, <i>jugati</i>, method of practical living, had been combined. The House of N&#257nak was blessed with the true royalty that depends for its greatness not on mundane glory and power, but on Holiness to save and guide humanity. These minstrels have brought out not only the celestial grandeur marking the coronation of the Gur&#363s but have also given expression to one of the fundamental Sikh convictions, namely the identity in spirit of all the Gur&#363s, whose line of descent not of the flesh but of the Word communicated from one to the other. Also in this <i>V&#257r</i> are glimpses of historical value, such as the institution of <i>la&#7749gar</i> by the Gur&#363s, who won the veneration of men by the purity of their teaching and of their lives. They also initiated traditions which constitute the basis of Sikh corporate living to this day. The bards have described the coronation in the figures of crown and sceptre. Balvand proclaims that N&#257nak founded the royal dynasty (<i>N&#257naki r&#257ju chal&#257i&#257</i>); he, than, unfolded the royal canopy over the head of Lahi&#7751&#257, Gur&#363 A&#7749gad, (<i>Lahi&#7751e dharionu chhatu siri</i>. The canopy is then unfolded over the head of Lahi&#7751&#257. Lahi&#7751&#257 was proclaimed king; he occupied the throne, ; he was the <i>sachch&#257 p&#257tish&#257h</i>, true king. Satt&#257, similarly speaks of the canopy spread out over the head of Lahi&#7751&#257, i.e. A&#7749gad. Both Satt&#257 and Balva&#7751&#7693 allude to the spiritual and regal dignity of the House of Gur&#363 N&#257nak; Balva&#7751&#7693 declares that all the Gur&#363s shared the same light and the same path and method &#8212 <i>jot&#299 oh&#257 jugati s&#257i</i>. Satt&#257 says they share the same <i>&#7789ikk&#257</i>, mark, the same throne, and the same court. Both Satt&#257 and Balva&#7751&#7693 jointly refer in stanza VIII to Gur&#363 Arjan's coming to the throne.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The conception of the spiritual ministry of N&#257nak was articulated for the first time by these minstrels, and it at once caught at imagination of the Sikh people. Bh&#257&#299 Gurd&#257s spoke of Gur&#363 N&#257nak in almost identical terms. The two bards, for the first time spoke of <i>joti</i>, spirituality, and <i>jugati</i>, ideals of conduct, as combined in the vision of N&#257nak. This <i>V&#257r</i>, for the first time, proclaimed the nature of the law of succession in the House of N&#257nak. The succession was spiritual and not dynastic. The law lays down that succession is not hereditary. It is the noblest of the disciples who had completely surrendered himself to the Gur&#363 and identified himself with his will who would carry the mantle.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Balva&#7751&#7693 opens his first <i>pau&#7771&#299</i> or stanza by referring to the justice or decree of the Creator which none can challenge. He alludes to the Gur&#363's bowing before his disciple to install him as Gur&#363 in his own place, transferring his <i>joti</i>, spiritual light to him. Satt&#257 refers to the same law of succession as "reversing the flow of the Ga&#7749g&#257&#8221 =implying the departing Gur&#363's offering obeisance to his own disciple -successor making him the repository of the holy Word. In the spiritual sequence both of them refer to Gur&#363 N&#257nak as the grandfather, A&#7749gad as the son of N&#257nak and Amar D&#257s as the grandson of N&#257nak.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; This <i>V&#257r</i>, distinctively again, describes and interprets the ideals and institutions of the Sikh tradition. Balva&#7751&#7693 declares that Gur&#363 N&#257nak set up the strong fortress of his spirituality solely on the bedrock of truth; Gur&#363 A&#7749gad carried forward his teaching wielding his spiritual sword. Satt&#257, again referring to Gur&#363 N&#257nak, says that he churned out the fourteen gems of Divine virtues; referring to Gur&#363 Amar D&#257s, he says that he bestrode the steed of poise, had chastity for his saddle, truth for his bow and praise of the Lord for arrow. The <i>V&#257r</i> refers to the institution of <i>La&#7749gar</i>, community kitchen. Balva&#7751&#7693 refers to the part played by M&#257t&#257 Kh&#299v&#299, Gur&#363 A&#7749gad's wife, in organizing the <i>la&#7749gar</i>, and to <i>kh&#299r ghi&#257l&#299</i>, rice cooked richly in milk and ghee, freely distributed therein. Satt&#257 refers to the new seat at Kha&#7693&#363r established by Gur&#363 A&#7749gad, for the propagation of the spiritual teachings of Gur&#363 N&#257nak. He also refers to the many centres set up by Gur&#363 Amar D&#257s throughout the length and breadth of the country for this purpose.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gur&#363 R&#257m D&#257s and Gur&#363 Arjan have been praised as souls completely identified with the Supreme Being, for they had transcended all human limitations. They were one in spirit &#8212 N&#257nak, A&#7749gad and Amar D&#257s, though different in body. <i>R&#257mkal&#299 k&#299 V&#257r</i> expounds the Sikh mystical doctrine of spiritual succession through the <i>&#346abda</i> (holy Word) and carries intimations of the nascent faith's social concerns and ideals.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The R&#257is and &#7693&#363ms, the bard clans, were Muslim by faith. Their descendants, remaining within the Islamic fold, served as minstrels and choristers in Sikh holy places, including the Harimandar at Amritsar. Balva&#7751&#7693 and Satt&#257 were Muslim <i>rab&#257b&#299s</i> at the Gur&#363's court and their vocabulary contains words current in their own tradition, especially in S&#363f&#299 circles. <i>Ars, sar&#363r, n&#363r</i>, etc., have a peculiarly Muslim flavour. The texture of the language and inflexions are peculiarly Punjabi and in themselves have historical importance as evidence of the style current in such poetry in those times. Pregnant phrases and expressions from <i>R&#257mkal&#299 k&#299 V&#257r</i> have become current in the Sikh tradition. For instance, <i>sil al&#363&#7751&#299</i> (rock tasteless), in referring to attempt something involving great personal sacrifice; or <i>putr&#299 kaulu na p&#257lio... dili kho&#7789ai &#257k&#299 phirani</i>, referring to the irreverent attitude of Gur&#363 N&#257nak's sons to their holy father. The lines in stanza II, <i>hovai sifati khasamm d&#299 n&#363ru arasahu kurasahu jha&#7789&#299ai, tudhu di&#7789he sache p&#257tis&#257h malu janam janam d&#299 ka&#7789&#299ai</i>, constitute the customary prelude to the opening for recitation of the Gur&#363 Granth S&#257hib. In style, purity of diction and quotability this <i>V&#257r</i> may be compared with the <i>V&#257rs</i> of Bh&#257&#299 Gurd&#257s, a contemporary and possibly the spiritual guide of these minstrels.</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"><i>&#346abad&#257rth Sr&#299 Gur&#363 Granth S&#257hib</i>. Amritsar, 1964<BR> <li class="C1"> S&#257hib Si&#7749gh, <i>Satte Balva&#7751&#7693 d&#299 V&#257r</i>. Amritsar, 1949<BR> <li class="C1"> Amole, S.S., <i>B&#257&#299 V&#257r&#257&#7749 Sa&#7789&#299k</i>. Amritsar, 1944<BR> <li class="C1"> Narai&#7751 Si&#7749gh, <i>B&#257&#299 V&#257r&#257&#7749 Sa&#7789&#299k</i>. Amritsar, n.d.<BR> <li class="C1"> Bishan Si&#7749gh, Gi&#257n&#299, <i>B&#257&#299 V&#257r&#257&#7749 Sa&#7789&#299k</i>. Amritsar, n.d.<BR> </ol><p class="CONT">T&#257ran Si&#7749gh<br></p><BR> </font><img src="counter.aspx" width="1px" height="1px" alt=""></HTML></BODY>