MARU VAR MAHALLA III, by Guru Amar Das, Nanak III, in the musical measure Maru, is a poetical composition in the style of a var included in the Guru Granth Sahib. There are a total of twenty-two such vars in the Guru Granth Sahib, in various musical moulds. A var is essentially a folk form of poetry. It is a song of chivalry, a heroic tale of battle, sacrifice, love, or romance.
In the Guru Granth Sahib, these poems have been adapted to spiritual themes but built around the basic motif of conflict. Here, the conflict is between good and evil, between the powers of benevolence and grace on the one hand and obscurity and obliquity on the other. The Maru var comprises twenty-two pauris, all of the composition of Guru Amar Das. The slokas, generally two-line preludes to the stanzas, however, are of varied authorship.
These were added to the text by Guru Arjan at the time of the compilation of the Holy Text. Of a total of forty-seven slokas, twenty-three are from the pen of Guru Amar Das, the author of the var, eighteen of the slokas are of the composition of Guru Nanak, one of Guru Angad, three of Guru Ram Das, and two of Guru Arjan. The central theme of the var is the conquering of ego, leading up to the realization of Truth. The hero of the ballad is a warrior defined in terms of his moral valour and referred to by the Guru as gurmukh.
Appropriation of nam, the Divine Name, has been declared to be the best means for the warrior to realize his ideal, and the Guru, the spiritual preceptor, is his guide. Such warriors (gurmukhs) are highly praised (8) as against manmukhs, i.e., those who fight with their egos untamed, and who proclaim their victories in a spirit of vanity. They are strongly denounced in the poem (9). In the metaphor of trade, the var declares that as the seeker comes close to realization, he accumulates divine attributes.
He acquires the discipline of nam simran. He feels and realizes the divine presence in everything, in everybody. When he arrives in the Divine court, these favours are showered upon him in ample measure. Having received the “merchandise” in abundance, he is in a position to share it with others. Such a person qualifies for the epithet of gurmukh.
He himself is gurmukh, i.e., one looking Guruward, and cherishes in his heart God’s name and leads others to do so as well. He “deals in” Truth, in God Himself. The Guru helps him on this path. Apart from the positive factors, there are some negative ones too, and they hinder man’s spiritual progress.
Among them could be counted falsehood, ego, duality, and formalism, which impede man’s progress. Early in his spiritual journey, the seeker will pass through the realm dominated by his deeds. This is the realm of law. It is only the good deeds, the righteous karma, that will earn him divine grace.
The justice of God is always true. He accepts in His treasury only the genuine coin: what is counterfeit will be rejected (18). Popularly, the idea of heavenly justice is linked closely to death. Common people envisage divine judgment to operate after death.
On the other hand, men are exhorted equally strongly to remember death as they are urged to remember God. The fear of death is terrifying only for those who are caught up in duality (12). The fear of God terminates the fear of death. The Guru is a perfect oarsman who successfully rows the boat of the devotee through the ocean of the world to the house of God, saving it from the tidal waves that threaten it (2).
However, the fear of God is only the other side of His love. The spiritual aspirant fears God only as long as he is unable to purify his mind of all duality and egoity, but he experiences the love of God once he overcomes these. The seeker experiences Divine fear and love successively. The Divine love has been portrayed in the image of love between man and woman.
Just as a faithful and virtuous woman presents herself to her husband and enjoys the bliss of conjugal union, the spiritual seeker first endeavours to make himself virtuous and worthy of love, and then seeks unity with Him (12.6). The ultimate union with the Supreme Lord, which is the highest stage of spiritual advancement, is attended with intense bliss or anand. The seeker submits to the Divine Will, but this submission is not passive; rather, it implies the identification of the individual will with the Divine Will. The var lays stress on the cultivation of moral values and denounces the futility of formalism and ritualism.
The poem contains a strong denunciation of mendicants and ascetics. The Guru eulogizes those who are constantly absorbed in His name (4). Unto them, he is a permanent sacrifice (6).
References :
1. Bishan Singh, Giani, Bai Varan Satik. Amritsar, n.d.
2. Kohli, Surindar Singh, A Critical Study of Adi Granth. Delhi, 1961
Maru Var Mahalla 3: A Warrior’s Spiritual Journey is a poetic composition by Guru Amar Das, included in the Guru Granth Sahib under the musical measure Maru. This var is one of twenty-two such compositions in the Sikh scripture, each adapted from the folk tradition of heroic ballads to convey profound spiritual themes. Below is an exploration of its structure, themes, and significance.
Structure and Literary Features
- Composition and Authorship:
The var consists of twenty-two pauris (stanzas), all composed by Guru Amar Das. Each pauri is preceded by slokas (couplets) that serve as preludes to the stanzas. These slokas were added by Guru Arjan during the compilation of the Guru Granth Sahib and are of varied authorship: twenty-three by Guru Amar Das, eighteen by Guru Nanak, one by Guru Angad, three by Guru Ram Das, and two by Guru Arjan. - Folk Form Adapted to Spiritual Themes:
Traditionally, a var is a folk song celebrating chivalry, sacrifice, and heroism. In Maru Var Mahalla 3, this form is transformed to depict the spiritual conflict between good and evil, ego and humility, and worldly attachments versus divine grace. - Metaphorical Imagery:
The var employs metaphors such as trade and warfare to illustrate the spiritual journey. The seeker is likened to a warrior striving to conquer ego and attain divine realization. The Guru is portrayed as the guide who leads the warrior toward victory.
Themes and Spiritual Message
- Conquering Ego:
The central theme of the var is the overcoming of ego (haumai), which is seen as the primary obstacle to spiritual progress. The hero of the ballad, referred to as gurmukh (one who is Guru-oriented), is praised for their moral valor and dedication to the Divine Name (nam). In contrast, the manmukh (self-centered individual) is denounced for their vanity and attachment to worldly achievements. - Divine Name as the Path to Realization:
The var emphasizes the importance of nam simran (remembrance of the Divine Name) as the means to attain spiritual enlightenment. Through constant remembrance, the seeker feels the divine presence in all things and progresses toward union with the Supreme. - Justice and Grace:
The var highlights the concept of divine justice, where only genuine deeds and virtues are accepted in God’s court. Counterfeit actions, driven by ego and falsehood, are rejected. The seeker earns divine grace through righteous karma and submission to the Guru’s teachings. - Fear and Love of God:
The var explores the duality of divine fear and love. The fear of God is portrayed as a transformative force that purifies the seeker of ego and duality. Once purified, the seeker experiences divine love, leading to blissful union with the Supreme. - Union with the Divine:
The ultimate goal of the spiritual journey is union with the Supreme Lord, depicted as the highest stage of spiritual advancement. This union is attended by intense bliss (anand) and the alignment of the individual will with the Divine Will.
Metaphorical Significance: The Warrior’s Journey
- The Spiritual Warrior:
The seeker is likened to a warrior who battles inner conflicts and strives to conquer ego and worldly attachments. The Guru is the guide who equips the warrior with the discipline of nam simran and leads them toward divine realization. - Trade as a Metaphor for Spiritual Growth:
The var uses the metaphor of trade to describe the accumulation of divine attributes. The seeker “deals in” Truth and shares the “merchandise” of divine grace with others, embodying the qualities of a gurmukh. - Divine Court:
The imagery of the divine court symbolizes the ultimate destination of the spiritual journey, where the seeker is rewarded for their virtues and devotion.
Denunciation of Formalism and Ritualism
The var contains strong criticism of mendicants and ascetics who rely on external rituals rather than inner devotion. Guru Amar Das emphasizes the futility of formalism and praises those who are constantly absorbed in the Divine Name. The poem advocates for a life of moral values and genuine spiritual practice over superficial displays of religiosity.
Concluding Reflections
Maru Var Mahalla 3: A Warrior’s Spiritual Journey is a profound exploration of the spiritual path, emphasizing the importance of conquering ego, embracing divine grace, and achieving union with the Supreme. Through its vivid metaphors and poetic structure, the var inspires seekers to cultivate inner virtues, submit to the Guru’s guidance, and dedicate themselves to the remembrance of the Divine Name. It stands as a timeless guide for navigating the challenges of the spiritual journey and attaining ultimate bliss.
