The vār: the archetypal martial ballad
Documenting the martial literature of Punjabi resistance to invading forces, with a translation of a Vaar that chronicles the end days of Sikh rule.
A Vaar is a heroic ode of a traditional Punjabi poet written to extol the deeds of warriors in the battlefield. Vaars never discriminate in praising either the victor or the vanquished but instead note the übermensch qualities in them:
“The Übermensch shall be the meaning of the earth! I entreat you my brethren, remain true to the earth, and do not believe those who speak to you of supra-terrestrial hopes! …”
⁃ Thus Spoke Zarathustra, Prologue, Friedrich Nietzsche
Since time immemorial the land of Punjab has produced myriad forms of poetry and music but nothing arguably eulogises the authentic masculine ideals such as the Vaar literature.
Dating since the days of the great Amir Khusrow who wrote a Vaar for Sultan Ghazi Malik or the Vaar of the Khokhar warrior, Shaikha who fought defending his tribe from the marauding hordes of Timur in the 14th century, Vaars have also been instrumental in documenting the Punjabi resistance against multiple steppe invaders who crossed through the treacherous confines of the Khyber towards the golden plains of Madra-Deśa.
One such record of the 18th century invasion of Nadir Shah of Persia is voluminously penned by a poet named Najabat in his Vaar Nadir Shah. A battle scene between Mughals and Nadir Shah’s cavalry is described as such:
ਸਸ਼ਤਰ ਪੈਧੇ ਸੂਰਮਿਆਂ, ਸ਼ਹੀਦੀ ਬਾਣਾ।
ਸਜਿ ਜਿਰੇ ਤੇ ਬਖ਼ਤਰ ਪਹਿਧਿਆਂ, ਹਥ ਪਗੜ ਕਮਾਣਾਂ।
The warriors adorned themselves with weapons, wearing robes of martyrdom.
They wore armour, chain-mail and held their bows in their hands.
ਓਹ ਜਾਇ ਖਲੇ ਮੈਦਾਨ ਵਿਚ, ਹਿਆਉ ਸਤ੍ਰਾਣਾ।
ਤੇ ਛੁਟਣ ਤੀਰ ਮੀਂਹ ਉਨਾਣ ਵਾਂਗ, ਸਾੜ ਘਤੀ ਬਾਣਾ।
They went and stood in the battlefield displaying their strength and valour.
Their arrows flew and struck like a rainstorm, blood started flowing on their robes.
ਓਥੇ ਛੁਟਣ ਬੰਦੂਕਾਂ ਕਾੜ ਕਾੜ, ਕਹੋ ਕਿਤ ਅਡਾਣਾ।
ਜਿਵੇਂ ਅੱਗ ਲੱਗੀ ਸੀ ਨਾੜ ਨੂੰ, ਤਿਵੇਂ ਭੁੱਜਣ ਧਾਣਾਂ।
Their muskets were making loud cracking noises, nobody was hesitating.
The smoke blinding everyone, just like when dry stubble is burned.
(Najabat, Vaar Nadirshah Ki, Pauri 42)
Foreign invasions from the Western border had been a testament of life for Punjabis since the dawn of time. One of the earliest battles fought against a Western invader was when Alexander met Porus at Hydaspes. According to Arrian:
“The Indian cavalry also, seeing that the infantry were engaged in the action, rallied again and advanced against the Macedonian cavalry…they were again repulsed towards the elephants and cooped among them. By this time the whole of Alexander's cavalry had collected into one squadron, .. and wherever it fell upon the ranks of the Indians they were broken up with great slaughter. The beasts being now cooped up into a narrow space, their friends were no less injured by them than their foes, being trampled down in their wheeling and pushing about. Accordingly there ensued a great slaughter of the cavalry, cooped up as it was in a narrow space around the elephants. Most of the keepers of the elephants had been killed by the javelins, and some of the elephants themselves had been wounded, while others no longer kept apart in the battle on account of their sufferings or from being destitute of keepers.”
⁃ The Anabasis of Alexander, Arrian the Nicomedian, Translated by E.J. Chinnock, page 292.
One is led to wonder what the other side of this ferocious battle would have been like. Arrian was able to consult earlier writings, of generals and soldiers who were part of the Macedonian army under Alexander. But a Vaar of King Paurav did not survive to our times, with almost no mention in any non-Greek sources. There was no Najabat or Shah Muhammad (author of the famed Janganama Singhan Te Firangian) to sing of the martial valour of these warriors.
The bloodied fields of Fatehgarh Sabhra
A battle like that fought by Alexander around the Jehlum, would be fought by the Khalsa army thousands of years later and the forces of the East India Company. Haunted by the spectre of Ranjit Singh, a commander said to be draped in white robes rode at the fields of the village Fatehgarh Sabhra to rally the wavering and betrayed Khalsa soldiery for one last stand against an assured death.
Unlike the unsung ballad of Raja Paurav, this man would get immortalised in culture with many a Jangnama extolling his deeds at the Battle of Sobraon.
One such Vaar survives fragmented to us as it was noted down by a colonial officer who heard it while roaming the Punjabi countryside a few years after the British annexation, verbally from a wandering bard.
It extols the bravery of the Khalsa, who much like the Pauravas in May 326 BC, mounted decorated elephants to face the Imperial British forces. It laments the treachery of the Lahore Durbar and the Generals of the Sikh forces who sold out to the lust of the colonialists. It notes repeatedly the change of the new regimen and civilisation of the Sahibs, who made the erstwhile rulers dig roads for them and took away the rule from the hands of the Sikhs.
Vaar Singhan Te Firangian Ki
The fragmented Pauris or stanzas of a Vaar noted down by Langworth James in around 1875:
ਚੜ੍ਹਾਈ ਕਰੀ ਖਾਲਸਾ, ਚਾ ਹਸਤਿ ਸੰਧੂਰੇ ।
ਕੰਢੀਂ ਧਾੜਾਂ ਮਾਰੀਆਂ, ਵਾਂਙ ਗੁੰਬਜ ਪੂਰੇ
ਹੱਥ ਗਾਨੇ ਬੱਧੇ ਸ਼ਾਮ ਸਿੰਘ, ਸਿੱਖ ਫਿਰਨ ਅਮੂਰੇ ।
ਮੁਰਦੇ ਵਿਚ ਦਰਿਆ ਦੇ, ਧਰ ਭੰਨੇ ਪੂਰੇ ।
ਸਿੰਘ ਆਖਣ ਦਿਨ ਮੌਤ ਦੇ, ਬਹਿ ਕੀਤੇ ਪੂਰੇ ॥੧॥
The Khalsa arose and charged, riding on elephants decorated in vermillion.
The dust they arose reached high up like the height of a minaret.
On his hands Sham Singh (Attariwala) had tied wristbands (symbolising his metaphorical marriage to death), the Sikh warriors rode undaunted.
The dead corpses were seen in the river, the limbs broken apart.
The Singhs retorted that this was the day of their death, their life will soon come to an end.
ਕਰੀ ਤਿਆਰੀ ਲੰਦਨੋਂ, ਸਾਹਬ ਸੜਕ ਕਟਾਈ
ਗੋਰੇ ਕਾਲੇ ਰਾਜਪੂਤ, ਕਰ ਆਏ ਧਾਈ ।
ਅਸਾਂ ਲੈਣਾ ਤਖ਼ਤ ਲਾਹੌਰ ਦਾ, ਉਥੇ ਸਿੱਖ ਸਿਪਾਹੀ ।
ਲਈ ਛਿਆਨੀ ਗੋਰਿਆਂ, ਸਭ ਈਨ ਮਨਾਈ ।
ਛਾਉਣੀ ਵਿਚ ਫਿਰੋਜ਼ਪੁਰ, ਉਨ੍ਹਾਂ ਨੇ ਪਾਈ ॥੨॥
The Sahibs prepared from London, they marched through the roads.
Fair skinned and dark skinned people, Rajputs (Purbiyas) gathered to commence an invasion.
“We will take the throne of Lahore” (they said) but the Sikh Sipahis were in their way.
The Goreh mobilised their soldiers and made a lot of commotion.
From their cantonment in Ferozepur they began their journey (towards Lahore). (2)
ਸਰਦਾਰੀ ਮਹਾਂ ਸਿੰਘ ਦੀ, ਲੱਖ ਫਿਰਨ ਸਿਪਾਹੀ ।
ਜਿਹੜੇ ਨੌਕਰ ਆਹੇ ਬਾਦਸ਼ਾਹ, ਉਨ੍ਹਾਂ ਕੀਤੀ ਬਰਆਈ।
ਸੰਧਾਵਲੀਆਂ ਮਾਰਿਆ ਸ਼ੇਰ ਸਿੰਘ, ਅਤ ਵੇਖੋ ਚਾਈ ।
ਲਿਖ ਬੀਬੀ ਤੇ ਲਾਲ ਸਿੰਘ, ਅਰਜ਼ੀ ਪੁਹੰਚਾਈ ।
ਅਸਾਂ ਤਖ਼ਤ ਲਾਹੌਰ ਦਾ ਹੈ, ਹਿੜਕੀ ਲਾਹੀ ॥੩॥
Sardar Mahan Singh (Mirpuri) had a hundred thousand Sipahis under him.
His underlings began acting like his overlords and did the unfortunate deed (murdered him).
The Sandhanwalias had murdered Maharaja Sher Singh, the limits of the hubris were crossed.
The Bibi (Jindan) and Lal Singh wrote a letter and dispatched the fateful letter.
“The throne of Lahore we have occupied and we are preparing for it’s ruin.” (3)
ਡੇਰੇ ਵਿੱਚ ਲਾਹੌਰ ਦੇ, ਸਾਹਬ ਸ਼ਾਲਾ ਬਾਗ਼ ।
ਮਿਲਿਆ ਆ ਅੰਗਰੇਜ਼ ਨੂੰ, ਰਾਜਾ ਸਿੰਘ ਗੁਲਾਬ ।
ਸਰਦਾਰੀ ਮਹਾਂ ਸਿੰਘ ਦੀ, ਚਾ ਕਰੀ ਖ਼ਰਾਬ ।
ਇਨ੍ਹਾਂ ਮਾਰੇ ਰਾਜੇ ਤੇ ਸ਼ੇਰ ਸਿੰਘ, ਕੀਤੀ ਫ਼ਰਿਆਦ ।
ਚੜ੍ਹੇ ਅਗਨੂ ਸਾਹਿਬ ਨੂੰ, ਚਾ ਆਖੇ ਲਾਗ ।
ਪੈਂਡਾ ਕਰਨ ਇਹ ਰਾਤ ਦਿਨ, ਪਹੁੰਚਾ ਪੰਜਾਬ ।
ਵੜਿਆ ਵਿੱਚ ਮੁਲਤਾਨ ਦੇ, ਪੀ ਕੈਫ਼ ਸ਼ਰਾਬ ।
ਕਿਲ੍ਹਾ ਕਚਹਿਰੀ ਬੈਠਕਾਂ, ਤੂੰ ਵੇਖੀਂ ਰਾਜ ॥੪॥
From his camp in Lahore, reaching the Shalimar Gardens,
Raja Gulab Singh (Dogra) had an audience with the British.
The Generalship of Mahan Singh had been over (with the end of his life),
Requesting the British he said “they (the Sikhs) have already killed the British”
(The composition seems to have been lost and the next verses seem to be fragmented)
The Sahib, Vans Agnew, followed orders and mounted his horse.
Travelling day and night, he reached Punjab.
Upon reaching Multan, he got intoxicated with spirits.
He began acting like the governor, occupying the fort, the courts and every checkpoint. (4)
ਮੁਹੰਮਦ ਬਖ਼ਸ਼ ਸਿਪਾਹੀ ਵਿਚ, ਕਿਰਲੇ ਮੂੰਹ ਦਾੜ੍ਹੀ ਪੱਗ ।
ਓਸ ਕੱਢੀ ਧਰੂਹ ਮਿਆਨ ਚੋਂ, ਅਲੰਬਾ ਅੱਗ ।
ਵੱਢ ਕੀਤੋ ਨੇ ਟੁਕੜੇ, ਚਾ ਤੋੜੇ ਹੱਡ ।
ਘੱਤਿਆ ਵਿਚ ਮੁਲਤਾਨ ਦੇ, ਡਾਢਾ ਅਚਰੱਜ ।
ਕਿਲ੍ਹਾ ਦਿਵਾ ਹਥੀਂ ਆਪਣੇ, ਹੁਣ ਲਗਦੀ ਲੱਜ
ਮੌਤ ਮਨਾਈਆਂ ਸਿਰੇ ਤੇ, ਲੜ ਕਰੀਏ ਪੰਜ ॥੫॥
Muhammad Baksh was a Sipahi there, he looked as if a lizard wore a beard and turban.
He unsheated from his scabbard, a fire like sword.
Cutting (Vans Agnew) in pieces, he broke his bones there.
In Multan then big commotion began to spread, everyone was shocked at this.
The Diwan (Mulraj) took over the fort, seeing it as his responsibility.
The death of the British officer was celebrated, the soldiers thought of fighting battles. (5)
ਤ੍ਰਾਹ ਪਿਆ ਮੁਲਤਾਨ ਵਿਚ, ਦੋ ਮਾਰੇ ਲਾਟ ।
ਇਟ ਬਿਟ ਖ਼ਬਰਾਂ ਪਹੁੰਚੀਆਂ, ਵਿਚ ਬੰਨੂ ਟਾਂਕ ।
ਡੇਰੇ ਵਿਚ ਮੁਲਤਾਨ ਦੇ, ਆਹ ਹੋਇਆ ਨਾਚ ॥੬॥
Shock spread across the city, two Lords had been slain.
The news spread like wildfire, it reached up till Bannu in a day.
At the camp of Multan, the nautch (of death) had been performed. (6)
ਚਿੱਠੀ ਲਿਖੀ ਸ਼ੇਰ ਸਿੰਘ, ਝਟ ਅੰਦਰ ਘੱਲੇ ।
ਅਸੀਂ ਵੜਨੈ ਕਿਲ੍ਹੇ ਵਿਚ, ਦੀਵਾਨ ਅਸਾਂ ਨੂੰ ਝੱਲੋ ।
ਤੁਸਾਂ ਮਾਰਿਆ ਰਾਜਾ ਤੇ ਸ਼ੇਰ ਸਿੰਘ, ਦੱਸ ਕਿਹੜੀ ਗੱਲੋ ।
ਜਾਂਞੀ ਡਿਠੇ ਮਾਂਞੀਆਂ, ਕਰ ਮਿਲਣੀ ਪਹਲੇ ।
ਉਸ ਦਿਨ ਮਰਦਾਂ ਵਿਚ ਮੁਲਤਾਨ ਦੇ, ਲਖ ਪਾਏ ਪੱਲੇ ।।੭।।
(The verses now shift towards Sardar Sher Singh Attariwala)
Sher Singh (Attariwala) penned a letter (asking Mulraj) to let him inside the fort of Multan.
“We want to enter the fort, the Diwan (Mulraj) must see to my demands immediately.”
(Addressing the unruly army he said) “You killed the Raja and Sher Singh for no reason.”
Just like the maids at weddings celebrate after doing the milni ceremony,
In the same way those men at Multan wore robes (accepting death) that day. (7)
ਦੋਹੀਂ ਦਲੀਂ ਮੁਕਾਬਲਾ, ਕਲ ਫਿਰੇ ਚੁਪਾਤੀ ।
ਅੰਗਰੇਜ਼ਾਂ ਮਾਰਿਆ ਕਿਲ੍ਹਾ ਮੁਲਤਾਨ ਦਾ, ਜੁ ਆਹਾ ਆਕੀ ।
ਸਿੰਘ ਪੰਜਾਬੋਂ ਨਿਕਲੇ, ਹੋ ਤੁਰੇ ਉਡਾਕੀ ।
ਹਕਮ ਹੋਇਆ ਅੰਗਰੇਜ਼ ਦਾ, ਲਿਖ ਤੋਰੇ ਖਾਤੀ ।
ਡਾਕਾਂ ਖ਼ਬਰਾਂ ਕੀਤੀਆਂ, ਚੜ੍ਹਿ ਰਾਤੋਂ ਰਾਤੀਂ ॥੮॥
Fierce contest ensued, death was roaming in all four directions.
The British bombarded the fort of Multan like none other.
It seemed that the Singhs had lost Punjab, they flew away.
The British issued a formal command, with immediate implementation.
It spread fast with the help of a postage system that operated day and night. (8)
ਦੂਰੋਂ ਨੰਦਣੋਂ ਚਲਿਆ ਫ਼ਿਰੰਗੀ, ਕਰਕੇ ਮੰਦ ਬਹਾਨਾ ।
ਮੰਜਲੋਂ ਮੰਜਲੀ ਆਣਕੇ ਉਹਨੇ, ਮੱਲਿਆ ਲੁਧਿਆਣਾ ।
ਦਰ ਦਰ ਉਸਦੀ ਚੌਂਕੀ ਬਹਿ ਗਈ, ਸ਼ਹਿਰੀ ਬਹਿ ਗਿਆ ਠਾਣਾ ।
ਸਿੱਖਾਂ ਨੂੰ ਅੰਗਰੇਜ਼ਾਂ ਮਾਰ ਲਇਆ, ਹੋ ਗਯਾ ਰੱਬ ਦਾ ਭਾਣਾ ।
ਦੂਰੋਂ ਨੰਦਣੋਂ ਆਯਾ ਫ਼ਿਰੰਗੀ, ਸਿਰ ਪਰਿ ਰੱਖ ਕੇ ਟੋਪੀ ।
ਬੜੇ ਰਾਜਿਆਂ ਤੋਂ ਸੜਕ ਪੁਟਾਈ, ਹੱਥ ਵਿੱਚ ਫੜ ਕੇ ਸੋਟੀ ।
ਸੜਕ ਤੇਰੀ ਓਇ ਸੋਈ ਪੁਟਣਗੇ, ਕਿਸਮਤ ਜਿਨ੍ਹਾਂ ਦੀ ਖੋਟੀ ।
ਭਾਣਾ ਸਿੱਖਾਂ ਉੱਤੇ ਵਰਤ ਗਿਆ, ਕਿਸੇ ਨ ਹਾਮੀ ਓਟੀ ।
(The Punjab after British occupation:)
From far away in London the Firangi started his journey with bad intentions.
From one destination to another, he eventually reached Ludhiana.
Every corner became his checkpoint and in every city he opened a police station.
The Sikhs were quelled by the British, this was accepted as the will of God.
From far away in London the Firangi had come, wearing a topi hat on his head.
He made many kings dig the roads for him, holding a stick in his hand.
Only those who are predestined by bad fortune can be made to do these works.
The divine will manifested itself in this way on the Sikhs (who lost sovereignty) and nobody could undo this.