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cāre jāge cahu jugī    pancāiṇu āpe hoā.
āpīn̖ai āpu sājionu   āpe hī thamm̖i khaloā.
āpe paṭī   kalam āpi    āpi likhaṇhārā hoā.
sabh umati āvaṇ jāvaṇī   āpe hī navā niroā.
takhati baiṭhā  arjan gurū   satigur kā khivai candoā.
ugvaṇahu tai āthvaṇahu   cahu cakī kīanu loā.
jin̖ī gurū na sevio   manmukhā païā moā.
dūṇī caüṇī karāmāti   sace kā sacā ḍhoā.
cāre jāge cahu jugī    pancāiṇu āpe hoā.8.1.
-Guru Granth Sahib 968

cāre jāge cahu jugī    pancāiṇu āpe hoā.

āpīn̖ai āpu sājionu   āpe hī thamm̖i khaloā.

āpe paṭī   kalam āpi    āpi likhaṇhārā hoā.

sabh umati āvaṇ jāvaṇī   āpe hī navā niroā.

takhati baiṭhā  arjan gurū   satigur kā khivai candoā.

ugvaṇahu tai āthvaṇahu   cahu cakī kīanu loā.

jin̖ī gurū na sevio   manmukhā païā moā.

dūṇī caüṇī karāmāti   sace kā sacā ḍhoā.

cāre jāge cahu jugī    pancāiṇu āpe hoā.8.1.

-Guru Granth Sahib 968

In the eighth composition, Satta and Balvand praise the authority of Guru Arjan by helping us understand that the source is the same. Giving authority to Guru Arjan - the source is the same. The liberators of the four ages, the four Gurus, awoke. The Source of the five elements, IkOankar (One Universal Integrative Force, 1Force, the One), by Own-Self has manifested as the fifth embodiment, Guru Arjan. The Self, the One, created Guru Arjan and decorated or beautified Guru Arjan. That Source by That Source alone has created Itself, by Self alone is standing, having supported creation. IkOankar is described as the One who is immovable. The One is the slate, the One is the pen, and the One is the writer. Knowing the history of Guru Arjan, this is a line that is of note, as Guru Arjan was the one compiling the Adi Granth, the first recension of the Guru Granth Sahib. Guru Arjan is using slate and pen and acting as the writer, so there is some clear historicism here. Satta and Balvand are seeing this while writing Ramkali Ki Var and situating that process of compilation in the larger context of the One as the slate, pen, and writer. 

The entire nation or community is subject to coming and going. Everyone is subject to coming and going, birth and death. That Source, IkOankar, by Own-Self alone, is ever-new and diseaseless. This entire nation or community started with Guru Nanak, and within that community, people come and go, live and die. IkOankar is the only constant. In this community or nation, Guru Arjan is sitting on the throne! The Guru’s canopy has been established on his head. He is next in line. From the rising of the sun to the setting of the sun, he has spread light in all four directions. Guru Arjan has spread illumination far and wide, and this is part of that complete miracle that the Bards refer to in the earlier lines. That miracle is being doubled and quadrupled, and so on, exponentially. Guru Arjan has already gone through various tests and is driven by his connection to the One. Without it, he is in separation. Without serving the Guru, we are self-centered beings fearful of death. We live our small lives and do not connect with the vastness of the One through the service of the Guru. We spend our time worrying about only the things in front of us, and we lack the perspective that the illumination of the Guru gives us. 

The miracle of the passing of the Guruship is twofold and fourfold, as Guru Arjan begins the process of compiling the Guru Granth Sahib with the compilation of the Adi Granth. The sangat (collective) is increasing, and they need more access to Sabad outside of coming to see and hear from the Guru physically. Guru Arjan is developing multiple sarovars (pools), baolis (wells with steps leading down to the surface of the water), and wells, along with the city of Amritsar and Tarn Taran. And he is starting this all at the age of eighteen because, by this time, he has already established to Guru Ramdas that he is in longing and driven by longing. The miracle is multiplying because what Guru Ramdas started has now been transferred to Guru Arjan! The work that began with Guru Nanak is being multiplied and multiplied. The liberators of the four ages awoke, and the source of the five elements, IkOankar, has by Own-Self manifested as the fifth embodiment, Guru Arjan, who is next in Command and next in the rule of Guru Nanak’s Raj. Guru Arjan continued the Raj started by Guru Nanak. The miracle has multiplied. Do we feel that miracle? Do we feel the illumination of the Guru spread far and wide? Will we serve the Guru in order to get to that feeling? 

Ramkali Ki Var Summary: 
In Ramkali Ki Var, Satta, and Balvand take us through a history of the passing down of Guruship from Guru Nanak to Guru Arjan. Each Guru is praised for their commitment to the Guru, their devotion and dedication, their service, and their acceptance of the command of the Guru. Guru Nanak established a new system of protege becoming mentor, and with each Guru, norms were broken, systems of power were challenged, and the community of Sikhs and nation of the Guru was strengthened. Guru Nanak came to start a Raj, a new form of governance and rule, to establish Sikh Sovereignty rooted in the One. We spend our time trying to depoliticize his mission. Satta and Balvand remind us that the revolution of the Guru, the Raj of the Guru, has been deeply political from the very start. They remind us that those who received the Guruship understood the system and the governance of Guru Nanak’s Raj, were made capable and virtuous, and followed the command. They show us that the Gurus offered reframings of what it meant to be devoted, serve, and participate in Langar (community kitchen) rooted in the Sabad. They emphasize that the Gurus saw the world as a whole and that those who doubted the transfer of Guruship after Guru Nanak could not see past their worldly metrics. Guru Arjan continued the Raj started by Guru Nanak. The miracle has multiplied twofold, fourfold, and multifold. 

From Guru Nanak to Guru Ramdas, the four Gurus, the liberators of the beings throughout the four ages, awakened with the divine wisdom in their own respective times. IkOankar, the Source of the five elements, through a wonderful play, has manifested Own-Self as the embodiment of the fifth Guru, Guru Arjan.
IkOankar by Own-Self created Own light, and by Own-Self is pervading and supporting the creation.
For the guidance of the beings, IkOankar by Own-Self is the slate, by Own-Self the pen, and by Own-Self the writer; IkOankar is everything.
The entire world is caught in the cycle of birth and death, but IkOankar and the Guru, who is one with IkOankar, are ever-new and disease-less; they are beyond the cycle of birth and death.
Guru Arjan is seated on the throne of Guruship. The canopy of the true Guru is shining with the divine radiance.
From sunrise to sunset and sunset to sunrise, he has forever enlightened the minds of the seekers with wisdom.
Those self-centered beings, who did not accept the command of the Guru are continuously in fear of death.
The wonder of Guru Arjan’s divine sovereignty is increasing manifold day and night because he has the eternal support of the eternal IkOankar.
From Guru Nanak to Guru Ramdas, the four Gurus, the liberators of the beings throughout the four ages, awakened with the divine wisdom in their own respective times. IkOankar, the Source of the five elements, through a wonderful play, has manifested Own-Self as the embodiment of the fifth Guru, Guru Arjan.8.1.

The liberators of the four ages, the four (Gurus), awoke; the Source of the five elements by Own-Self has manifested as the fifth embodiment (Guru).
That (Source) by Own-Self has created Own-Self; by Own-Self alone is standing, having supported (creation).
By Own-Self is the slate, by Own-Self is the pen, by Own-Self has become the writer.
The entire populace is subject to coming (and) going; (that Source) by Own-Self alone is (ever)-new (and) disease-less.
Guru Arjan is sitting on the throne; the canopy of the true Guru is shining.
From (sun) rise (to sunset) and from (sun) set (to sunrise), he has spread light in all four directions.
(The ones) who have not served the Guru, (those) self-centered beings are struck by death.
The feat is twofold, fourfold, (he has) the true support of the true (Source).
The liberators of the four ages, the four (Gurus), awoke; the Source of the five elements by Own-Self has manifested as the fifth embodiment (Guru).8.1.

This pauri describes the glory of Guru Arjan Sahib and of him gracefully sitting on the throne of Guruship.

The phrase ‘cāre jāge cahu jugī’ (the liberators of the four ages, the four Gurus awoke) of the first line of this pauri is a symbolic statement. Through this, four Gurus (Guru Nanak Sahib, Guru Angad Sahib, Guru Amardas Sahib, and Guru Ramdas Sahib), the liberators of the beings of all four ages are being pointed out. The word ‘pancāiṇu’ (Source of the five elements) in the second phrase ‘pancāiṇu āpe hoā’ (source of the five elements by Own-Self has manifested as the fifth embodiment) in the same line expresses two meanings. One of its meanings is ‘IkOankar,’ and its other meaning is the ‘fifth embodiment,’ that is, Guru Arjan Sahib. Due to the different meanings of a word in two contexts, in literary terms, it can be categorized as a pun. This phrase means that IkOankar by Own-Self has appeared in the form of the fifth Guru.

The second line, ‘āpīn̖ai āpu sājionu āpe hī thamm̖i khaloā’ (that Source by Own-Self has created Own-Self; by Own-Self alone is standing, having supported creation) is a symbolic statement. Through this, it has been expressed that IkOankar has created Own-Self and that IkOankar by Own-Self is the foundation of the creation.

The symbolism is beautifully used in the third line. Through this, it has been stated: IkOankar by Own-Self is the slate, by Own-Self the pen, and by Own-Self the writer. Here, using slate, pen, and writer as symbols, it has been made clear that IkOankar is everything. That is, the second and third lines of this pauri express the same meanings.

Through accessible language in the fourth line, it has been emphasized that the entire populace is subject to coming and going. That is, all people are subject to the cycle of birth and death, whereas IkOankar and the Guru are ever-new and disease-less, free from the circle of birth and death.

In the words ‘āpe’ (Own-Self), ‘āpīn̖ai’ (Own-Self), ‘āpu’ (Own-Self), and ‘āpi’ (Own-Self), in the first four lines, there is an alliteration due to the repetition of the sounds ‘a’ and ‘p.’

The fifth line is also a symbolic statement. Through the phrase ‘takhati baiṭhā arjan gurū’ (Guru Arjan is sitting on the throne), the meaning of Guru Arjan Sahib sitting on the throne of Guruship is expressed. In. the phrase ‘satigur kā khivai candoā’ (the canopy of the true Guru is shining), Guru Arjan Sahib’s spiritual glory has been pointed out.

Symbolism is effectively used in the sixth line. Through the phrase ‘ugvaṇahu tai āthvaṇahu’ (from sunrise to sunset, from sunset to sunrise), it is expressed that the Guru is spreading illumination constantly, at all times. Similarly, through the phrase ‘cahu cakī kīanu loā’ (he has spread illumination in all four directions), it has been pointed out that Guru Arjan Sahib has illuminated the four directions with wisdom.

The seventh line employs natural linguistic expression. Through accessible language, it has been stated: Those self-centered beings, who have not accepted the command of the Guru, are constantly in fear of death.

Both the phrases, ‘dūṇī caüṇī karāmāti’ (the miracle is twofold, fourfold) and ‘sace kā sacā ḍhoā’ (he has the true support of the true Source) of the eighth line are popular proverbial phrases. Through these, it has been made clear that the miracle of Guru Arjan Sahib is ceaselessly increasing because he has the support of the true IkOankar.

The ninth line is the repetition of the first line. It is syntactic/semantic parallelism. Through this parallelism, the statement in the first line is reaffirmed.

This pauri contains nine lines. The meter of these lines is as follows: first (13+14), second (15+14), third (13+14), fourth (14+14), fifth (14+15), sixth (11+13), seventh (12+13), eighth (14+12), and ninth (13+14).