Chandi di Var

Chandi di Var

Chandi di Var, also known as Var Sri Bhagauti Ji is a composition included in the 5th chapter of Dasam Granth. It is based on an episode from the Sanskrit work Markandeya Purana,[1] and describes the conflict between the Gods and the Demons. In the ballad, the mythological goddess (see Chandi) is transformed into a liberating divine power in the form of sword, that crushes perpetuators of falsehood.[2]

Chandi di Var has been traditionally attributed to Guru Gobind Singh[3], however, its actual authorship remains disputed. In his religious court at Anandpur Sahib, the Guru had employed 52 poets, who translated several classical texts into Braj Bhasha. Most of the writing compiled at Anandpur Sahib was lost while the Guru's camp was crossing the Sirsa river before the Battle of Chamkaur. Later, Bhai Mani Singh compiled all the available works under the title Dasam Granth. The traditional scholars claim that all the works in Dasam Granth were composed by the Guru himself, on the basis of Bhai Mani Singh's letter. However, a number of modern scholars, including W.H. Mcleod, dispute this claim the basis that the poem's contents are not written in Guru Gobind Singh's writing style, concluding it was composed by an unknown poet in his entourage.[4][5]

Contents

Overview

Dharam Pal Ashta considers Chandi di Var as one of the finest Punjabi poetry written. It abounds in imagery: arrows fall like a heavy showers, lightning comes down hissing like snakes, soldiers are locked in mortal combat like wild beasts. This song was popularly sung by the Sikh soldiers on their way to battlefield.

The first part of the Var is known as the "Ardas", the opening Sikh prayer which invokes the names of the Gurus:

ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥
ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥
ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ॥
ਪ੍ਰਿਥਮ ਭਗੌਤੀ ਸਿਮਰਿ ਕੈ ਗੁਰੁ ਨਾਨਕ ਲਈਂ ਧਿਆਇ ॥
ਫਿਰ ਅੰਗਦ ਗੁਰ ਤੇ ਅਮਰਦਾਸੁ ਰਾਮਦਾਸੈ ਹੋਈਂ ਸਹਾਇ ॥
ਅਰਜਨ ਹਰਿਗੋਬਿੰਦ ਨੋ ਸਿਮਰੌ ਸ੍ਰੀ ਹਰਿਰਾਇ ॥
ਸ੍ਰੀ ਹਰਿ ਕਿਸ਼ਨ ਧਿਆਈਐ ਜਿਸ ਡਿਠੇ ਸਭਿ ਦੁਖਿ ਜਾਇ ॥
ਤੇਗ ਬਹਾਦਰ ਸਿਮਰਿਐ ਘਰ ਨਉ ਨਿਧਿ ਆਵੈ ਧਾਇ ॥
ਸਭ ਥਾਈਂ ਹੋਇ ਸਹਾਇ ॥੧॥

Translation:

Victory to the Glorious Gurus.
May Sri Bhagauti Ji assist us, I write the ode of Sri Bhagauti Ji.
First I recall Bhagauti, (Whose symbol is the sword) and then I reflect on Guru Nanak.
Then Guru Angad, Guru Amar Das and Guru Ram Das, may they help us.
I reflect on Guru Arjan, Guru Hargobind and Guru Har Rai.
I remember Guru Har Kishan, by whose sight all the sufferings vanish.
Then I do remember Guru Tegh Bahadur, through whose grace the nine treasures come my house.
May they be helpful to us everywhere.

The author describes the emergence Goddess Chandi as a force that destroys the demons.

ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸੁ ਕਰਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਰਾਮ ਲੈ ਨਾਲ ਬਾਣਾ ਦਹਸਿਰੁ ਘਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਕ੍ਰਿਸਨ ਲੈ ਕੰਸੁ ਕੇਸੀ ਪਕੜਿ ਗਿਰਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਕ੍ਰਿਸਨ ਲੈ ਕੰਸੁ ਕੇਸੀ ਪਕੜਿ ਗਿਰਾਇਆ ॥
ਬਡੇ ਬਡੇ ਮੁਨਿ ਦੇਵਤੇ ਕਈ ਜੁਗ ਤਿਨੀ ਤਨੁ ਤਾਇਆ ॥
ਕਿਨੀ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥੨॥

Translation:

Lord! By creating Durga, you have caused destruction of demons.
Rama received power from you to kill Ravana with arrows.
Krishna received power from you to threw down Kansa by catching his hair.
The great sages and gods, even practising great austerities for several ages; do not know your limits.

Meaning of Bhagauti

Bhagauti stands for God and sometimes for sword which is identified with God.[6]

See also

References

  1. ^ Gurbachan Singh Talib. The Impact of Guru Gobind Singh on Indian Society. Guru Gobind Singh Foundation. p. 59. 
  2. ^ Gurbhagat Singh. Literature and Folklore After Poststructuralism. p. 89. 
  3. ^ Guru Gobind Singh Sahib. "http://www.sgpc.net/gurus/gurugobind.asp". Shiromani Gurdwara Parbandhak Committee. 
  4. ^ Amaresh Datta, ed (2006). The Encyclopaedia Of Indian Literature (Volume One (A To Devo), Volume 1. Sahitya Akademi. p. 888. ISBN 9788126018031. 
  5. ^ McLeod, W. H. (2005-07-28). Historical dictionary of Sikhism. Rowman & Littlefield. pp. 44–. ISBN 9780810850880. http://books.google.com/?id=ma3G-hjh6SwC&pg=PA44. Retrieved 2 June 2010. 
  6. ^ Banerjee, Dr. Anil Chander (April 1981). "Guru Gobind Singh and Shakhtieult". The Sikh Review No. 378: 32. 

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