gotk;h ofjsb dk sBkU L FkB/gzikp - Research Link...

Research Link - An International Journal - 135 Vol - XIV (4) June - 2015 6

gotk;h gzikph ejkDhnK ftu ox[pho Yzv uofus Bkwj?. Yzv wkoe;tkdh doFB Bkb gqshpZX b/ye j?. gotk; ftu

ihtB pshs eofdnK th Yzv B/ nkgDhnK fbysK ftZu Gkosh,

gzikph ;z;feqsh ~ B}o nzdk} BjhI ehsk. g{zihtkdh d/F dh Xosh

s/ nkgDk p;/ok eoB tkbk fJj b/ye ;wkitkd dk ;wZoEe

fojk.

@FkB/ gzikp# ox[pho Yzv dk pj[uofus ejkDh ;zrqfj j?.

fJ; ftu gzdoK ejkDhnK Fkfwb jB. ;w[ZuhnK ejkDhnK dh

ofjsb wkBth w[ZbK Bkb Gog{o j?. gotk;h ihtB dk fusoD,

G{-j/otk, N[ZNd/ wkBth foFs/, ghVQh-gkVk, ;ZfGnkukoe o{gKsoD,

nkgDh j'Id Bkb i{Md/ wB[Zy nkofEe Bk-pokpoh nkfd ftfFQnK ~

nkXko pDk e/ Yzv B/ nkgDhnK ejkDhnK ftu g/F ehsk.

@gotk;# eoBk wB[Zyh ;ZfGnkuko dh fJe gqftosh j?. nkfd ekb

s'I gotk; eoB dh gqftosh wB[Zyh ephfbnK ftu Gko{ ojh j?.

wZXekbh i[Zr ftu jZdK-;ojZdK d/ w;b/ rzGho BjhI ;B, fi;

eoe/ ephfbnK d/ o{g ftu wB[Zy gotk; eod/ nkJ/ ;B.

wZXekbh i[Zr ftu gkDh s/ G'iB wB[Zy dh w[ZYbh s/ }o{oh }o{os

;h gozs{ nkX[fBe i[Zr ftu gotk; dk gqw[Zy nkXko nkofEesk

j?. nkofEe b'VK dh g{osh bJh Gkosh, gzikph b'e }kfJ},

B}kfJ} YzrK okjhI :{ogh w[beK ~ gotk; eo oj/ jB.

@FkB/ gzikp# ;zrqfj dh gqEw ejkDh dk fposKseko fJzrb+v

s'I tkfg; nkgD/ fgzv S[ZNhnK eZND nkT[dk j?. T[;dk uu/ok Gok

i;tzs gzikp ftu ;orow ojh Be;bpkVh bfjo Bkb ;zpzfXs

fojk j?. ;wkie fjZsK bJh ;zxoF;hb ofj e/ i;tzs nDyh s/

fwjBsh gkso j?. iksh pzXBK d/ T[bN ik e/ i;tzs Be;btkdh

bfjo Bkb ;zpzfXs bVeh ;hwk Bkb fgnko ftnkj eotk b+dk

j?. pkg xo'I p/dyb eo fdzdk j?. g[fb; T[;dk ipoh ngo/FB

eo fdzdh j? sK fe n"bkd Bk g?dk eo ;e/. ngo/FB s'I gfjbK

i;tzs d/ xo fJe pZuh iBw b+dh j? i' dw/ dh woh} j?.

fposKseko i;tzs dh nkofEe wZdd eoBk ukj[zdk j? sK T[j

itkp d/ fdzdk j?L

-iZ;h! s{z J/BhnK sebh\K MZbhnK

s/ w?~ gsk th Bk bZfrnk<

-BjhI pkJh, w/ohnK sebh\K e'Jh

nb'eko sK BjhI- w?~ Bk sK fe;/ uh}

dk nc;'; n?, Bk jh gSsktk.aaaa T[j

g{o/ nkdwh tKr w[;ekfJnk.

-j[D fJzrb+v ftu gkpzdhnK pj[s B/.

BjhI sK w+ s?~ T[E/ ;Zd b+dk.

;hwk s/ okw'Bk fgZS'I nk iKdhnKaaaaaa

-BjhI pkJh ih, w+ J/E/ pVk mhe nK.

w+ gzikp'I pkjo fes/ ofj jh BjhI ;edk.

d' wjhB/ fgzv Bk iktk sK woB tork j' ikBK.(1)

Wxpho Yzv ~ gzikp ftubh Be;btkdh bfjo dk v{zxk

nB[Gt ;h. gzikp ns/ izw{-eFwho nzdo nZstkd dh bfjo d/

Beoksfwe gqGktK dk f}eo th T[;dhnK ejkDhnK ftu d/yD

~ fwbdk j?. gotk;h GkoshnK dhnK iVQK Gkos ftu j'D eoe/

J/Xo uZbdhnK ykVe{ ;orowhnK T[BQK ~ gqGkfts eodhnK jB.

@ikBto# ejkDh fjzd{ w[;fbw J/esk dh gqshe j?. gotk;h

gfotko ~ eFwho dh ;?o eotkT[Idk N?e;h vokfJto nbh

w[jzwd T[BQK ~ nkgD/ gfotko Bkb fwbtkT[Idk j? s/ gfotkoe

;KM gk b+dk j?L

fco nbh wj[zwd B/ nkgDh phth

fwbkJh. T[; d/ c[ZbK tkbh ewh}

Research Link - 135, Vol - XIV (4), June - 2015, Page No. 6-8

P unjabi LiteratureAn International,Registered & ReferredMonthly Journal :

Sin

ceM

arch

200

2

Impact Factor - 2014 - 1.8007ISSN - 0973-1628 RNI - MPHIN-2002-7041

gotk;h ofjsb dk sBkU L FkB/ gzikp

nf;;N+N gq'c?;o, g';N ro?i{J/N gzikph ftGkr, wkbtk ekbi p"Idbh, ;wokbk

vka ;fszdo e"o

@FkB/ gzikp# ox[pho Yzv dk pj[uofus ejkDh ;zrqfj j?. fJ; ftu gzdoK ejkDhnK

Fkfwb jB. ;w[ZuhnK ejkDhnK dh ofjsb wkBth w[ZbK Bkb Gog{o j?. gotk;h ihtB dk

fusoD, G{-j/otk, N[ZNd/ wkBth foFs/, ghVQh-gkVk, ;ZfGnkukoe o{gKsoD, nkgDh j'Id Bkb

i{Md/ wB[Zy nkofEe Bk-pokpoh nkfd ftfFQnK ~ nkXko pDk e/ Yzv B/ nkgDhnK ejkDhnK

ftu g/F ehsk. @gotk;# eoBk wB[Zyh ;ZfGnkuko dh fJe gqftosh j?. nkfd ekb s'I gotk;

eoB dh gqftosh wB[Zyh ephfbnK ftu Gko{ ojh j?. wZXekbh i[Zr ftu jZdK-;ojZdK d/ w;b/

rzGho BjhI ;B, fi; eoe/ ephfbnK d/ o{g ftu wB[Zy gotk; eod/ nkJ/ ;B.


gkJh j'Jh ;h, fi; ftu T[jdh

;[okjhdko rodD ns/ Sksh dk

T[gobk fjZ;k seohpB Bzrk ;h.

T[;d/ bzw/ tkb ns/ f;o s/ pzfBQnk

Wwkb bZe she bwe oj/ ;B.

fizBk ;wK n;hI T[BQK d/ xo oj/

T[j ;kv/ Bkb Bkb fcodh ojh. (2)

gotk;h gzikphnK ftu vkboK s/ g"IvK B/ wB[Zyh foFfsnK ~

s'V fdZsk j?. g{zihtkdh gqGkt nXhB gotk;h gzikph th gfotko

ns/ Gkosh ;z;feqsh s'I N[ZNd/ ik oj/ jB. p/FZe T[BQK ~ nkgD/

nkg/ Bkb'I N[ZND dk d[Zy th j? gozs{ :{ogh ;ZfGnkuko B/ T[BQK ~

nkgD/ gqGkt ftu b? fbnk j?.

@fsnkr#, @fJj' fijhnK rZbK# ns/ @nwoBkE dh :ksok#

ejkDhnK N[ZN ojh wB[Zyh ;KM dk fposKs g/F eodhnK jB.

@fJj' fijhnK rZbK# ejkDh ftu id'I fposKseko ghNo ~

;t? fBoGo j'D dh gq/oDk fdzdk j? sK T[;dh GoikJh o'e fdzdh j?L

t/y' ghNo Bkb fJj' fijhnK rZbK

Bk efonk eo'. fJj f;ZXk-;kXk s/

JhwkBdko w[zvk J/, Gkt/I ;'B/ #u

yVQk eo d/t'. n;hI fJ; ~ f;o\

gZuh g"Iv j\s/ d/ fdzd/ nK s/ gF{nK

tKr ezw b+d/ nK. ykt/ ght/

fizBk wo}h. go i/ fJj fJj' fijhnK

rZbK f;Zy frnk sK fJ; B/ ;kvk

ezw BjhA eoBkaaaaaaaaaaaaaaaaaaaaaaaaaa (3)

gotk;h gzikphnK ftZu bkb;ktK ns/ gdkoEe G[Zy B/ wB[Zy

~ eogN, co/ph s/ e[oZys ;[Gkn d/ pDk fdZsk j?. @nwoBkE dh

:ksok# ejkDh ftubk gqw[Zy gkso nwoBkE fJzrb+v ftZu ik e/

fdB-oks fwjBs eoe/ xo pDkT[Idk ns/ ~j-g[Zs ~ ;?`N eodk

j?. ~j-g[Zs nwoBkE ~ nkgD/ Bkb oZyD s'I fJBeko eo fdzd/

jB. nwoBkE dh p/Nh T[;~ nkgD/ xo b? iKdh j?L

nwoBkE g;hi frnk s/ T[jdhnK

nZyK Go nkJhnK. fezB/ ;kb phs rJ/ B/.

wjkoki e[Vh ~ e'Jh pZuk jh d/ fdzdk.

aaaaaaaaT[jdhnK nZyK j'o Go rJhnK s/

GohnK nZyK Xh B/ gSkD bJhnK.

wK s/ gsBh s'I pknd i/ e'Jh pkg dh

BkV-BkV ~ gSkDdk j? sK T[j Xh

j[zdh j?. T[;B/ nkgD/ fgnko/ s/ d[yh Gkgk ih

~ }ok ozr ftZu fbnkT[D bJh nktk} fdZsh

pkT[I;o! J/Xo nk, t/y Gkgk ih nkJ/ B/.

nk g?oh jZE bk fJBQK d/,�

nwoBkE B/ pkT[I;o s'I fj;kp bkfJnk

fe E?uo d/ oki ftZu u'ohnK s/ y'jK

pj[s j[zdhnK B/. e[Vh B/ okyh bJh

oZfynk j't/rk pkT[I;oaaaaa aaa aaa aa

go T[j j?okB ofj frnk id'I fJe

F/o tork e[Zsk g{zS fjbkT[Idk nkfJnk

s/ T[; d/ g?oK s/ f;o oZy fdZsk.(4)

Xh-itkJh nwoBkE ~ nk;ok fdzd/ jB. ox[pho Yzv B/

n"os iksh dk BtK o{g g/F ehsk j?. Xh pkg dk ;jkok j'

fBpVdh j?. Gkosh ;z;feqsh ftZu pkg Xh d/ xo dk nzB-gkDh

rqfjD BjhA eodk ;h. gotk;h p/Nh fJe pkg ~ p[Ykg/ ftZu

;zGkb e/ gozgokrs ohs ~ s'V e/ Bt/I gqshwkB f;oidh j?.

wB[ZyK dk gF{nK ftZu fgnko tZXDk gotk;h gzikphnK ftZu N[ZN

ojh ;z:[es gfotko gqDkbh ~ do;kT[Idk j?. pkT[I;o fJZe nfijk

ikBto gkso j? i' wB[ZyK tKr fttjko eodk j?.

gotk;h gzikphnK bJh nkgD/ ;ZfGnkuko dk ftr'uk ;fjD

eoBk nfs efmB j?. nzro/}K dhnK B}oK ftZu d{;o/ d/FK s'I nk

e/ t;/ b'e Bht/I gZXo d/ Ffjoh jh jB. fJzrb+v ftZu t;/ gzikph

nkgD/ nkg ~ iVQjhD wzBd/ jB. @iVQ# ejkDh ftZu @w+ gkso#

~ ;wFkB xkN ftZu ik e/ nkgDh wK dh :kd nkT[Idh j?L

d; e[ edwK dh ftZE #s/ p/p/ dh

wVQh dk fBFkB ;h, Gkt/I T[`E/ e'Jh

fBFkB BjhA ;h. fJBQK soskbh

;kbK ftZu gsk BjhA fezB/ ;ko/

j'o fJ;/ fBFkB #s/ c{e/ rJ/ j'Dr/.

fco th fJe fBFkB sK ihAdk ;hL

fJZE/ e[ p/p/ c{eh ;h. (5)

@w+ gkso# ~ wfj;{; j[zdk j? fe T[j nkgDhnK iVQK Bkb'I

N[ZN u[Zfenk j?. gotk;hnK ~ gzikp d/ ;ZfGnkuko, gzikp dh fwZNh

s/ gzikp d/ b'eK Bkb nN[ZN w'j j? gozs{ gzikp d/ ykVe{tkd d/

fdBK dofwnkB gotk;hnK dk w'j gzikp s'I Gzr j'D bZr fgnk

;h, @p[bp[b/#, @epoK s'I f;ftnK ~#, @T[; oks s'I pknd# nkfd

ejkDhnK gzikp ftZu trh ekbh jB/oh ~ fpnkB eodhnK jB.

fJ; ekbh jB/oh ftZu th fjzd{-f;Zy J/esk ~ fcoekgq;s skesK

tZy BjhA eo ;ehnK ;r'I GkJhukoe ;KM B/ wkV/ ;w/I ~ XZek d/

fdZsk. gotk;h gzikph c/o gzikp dh Xosh gqsh fyZu/ ikD bZr/.

gotk;h gzikphnK ftZu gozgokrs ikshtkdh ;'u dhnK

fwfEs GqKshnK ftd/FK dh Xosh s/ th fes/-fes/ fdykJh fdzdhnK

jB. @ehVk# ejkDh ftZu Yzv B/ ftfrnkfBe soe ns/ gozgokrs

ikshtkdh eNZVsk dk dtzd f;ofink j?. @w+ gkso# wkoe;tkdh

ftukoXkok Bkb ;zpzfXs j?. T[;dk ihik eZNV iB-;zxh d'jK ftZu

ftukoXkoe wZsG/d jB gozs{ c/o th foFs/dkoh tkbh ;KM

poeoko j?. @w+ gkso# dh bVeh vkeNoh dh gVQkJh eo ojh

j? T[; Bkb gkfe;skBh w{b dhnK d' w[;bwkB bVehnK cojs

s/ ;bwk th vkeNoh dh gVQkJh eo ojhnK jB s/ @w+ gkso# d/

xo T[BQK dk nkT[D-ikD j?. @w+ gkso# d/ xo T[;dk ihik

cojs s/ ;bwk ~ d/y e/ nkgDh gozgokrs eZNVtkdh ftukoXkok

gqrN eodk j?L

fco pV/ ;fjiwJh nzdk} ftZu efjD

bZr/, �i/ fJj mhe jh w[;bwkB e[VhnK

B/ sK fJBQK d/ tZv/-tv/o/ }o{o fjzd{nK

s'I w[;bwkB pDkJ/ rJ/ j'Dr/. i/ s[;hA

}ok fXnkB Bkb t/y' sK w[;bwkBK dhnK

d; bVehnK #u'I B"I ;[zdo j'DrhnK ns/


T[BQK B"nK ftZu jh fjzd{ nkohnK dk y{B

j't/rk. s[jk~ sK gsk jh J/ fe w[;bwkB

jwbkto fjzd{nK dhnK ;'jDhnK s/

SKNthnK bVehnK ~ u[Ze e/ b? iKd/ ;B

s/ w[;bwkB pDk b+d/ ;B. n"ozr}/p t/b/ sK

E'e d/ Gkn NZpoK d/ NZpoK dk Xow fGqFN

ehsk frnk. fJ;/ bJh fJj e[VhnK J/BhnK

;[zdo B/ s/ fdwkr th nkohnK foFhnK

s/ pqkjwD eFsohnK tork J/. BjhA

w[;bwkB ;'jDk s/ }jhB j't/<aaaaaaa

okw-okw eo' ih, okw-okw< (6)

Gkos T[go XkVthnK d/ j[zd/ oj/ jwb/ ns/ T[BQK dh ghVk

tZy-tZy XowK d/ b'eK d/ ntu/sB ftZu nkgDk rfjo gqGkt SZv

u[Zeh j?. Xow d/ eZNV m/e/dko nkw b'eK ~ fJZe d{;o/ gqsh

B\os g?dk eoe/ GVekT[Id/ ofjzd/ jB s/ fJ;dk n;o gotk;h

GkoshnK$gzikphnK ftZu th d/yD ~ fwbdk j?. nkX[fBe :[Zr ftZu

ftfrnkfBe u/sBk B/ ikshrs pzXBK ~ ysw eoB ftZu nkgDh

nfjw G{fwek fBGkJh j?. @w+ gkso# ~ ikshtkdh tzv fzfpwkoh

bZrdh j? i' eZNVtkdh Xkofwe b'eK d/ ntu/sB ftZu tZ; u[Zeh

j?L

n;hA T[BQK ~ s'o ni/ f;fNzr o{w

ftZu p?m/ jh ;K fe ;kvh Xh fBwqsk

vkeNoh dh feskp u[Ze fbnkJh ns/

T[; ftZu'I fgr-tow, ikDh ;{o-ehV/

pko/ gVQ e/ ;[DkT[D bZr gJh. w+

p/fdbh Bkb ;[Ddk fojk sK fe pZuh

~ p[ok Bk bZr/. T[Ii j[D w?~ fgr-tow

ftZu e'Jh yk; fdbu;gh BjhA ;h

ns/ Bk jh T[j w?~ fJzBk ysoBke

bZr fojk ;h. w/ohnK ;kohnK fposhnK

sK T[; ehV/ #s/ bZrhnK j'JhnK ;B

fijVk Goksk ih d/ nzdo ;h. (7)

gotk;h gzikphnK ftZu ghVQh-gkV/ dh ;wZf;nk sBkU dk

fJZe ftbZyD o{g Xko u[Zeh j?. gotk; ftZu tk;k eo u[Ze/ gzikph

nkgD/ bVe/$bVehnK d/ ftnkj gzikp ftu jh eoBk ukj[zd/ jB.

n"os ~ wod Bkb'I tZX ;zt/dBFhb wzfBnk frnk j?. @jzYD;ko#

ejkDh ftZu id'I @w+ gkso# dh gsBh nkgD/ fJzvhnk s'I rJ/ i/

m ~ Gkosh t;s{nK dh jzYD;kosk s/ fJsoki eodh j?, sK @w+

gkso# dk Gok fJ;dk dkoFfBe T[`so fdzdk j?L

Gok j'ohA jK #u jK fwbkT[D bJh

e[M efjD bZr/ fJe dw We rJ/.

fco w/oh gsBh d/ f;o #s/ jZE

oZfynk s/ p'b/, �BjhA g[zBK! fJj rZb

Bh. fJzvhnk dh n"os jzYD;ko n? fe

;kohnK xkNK g{ohnK eo fdzdh n?. (8)

gotk; ftZu t;/ gzikph jh BjhA j'o d/FK d/ b'e th G{-j/

otk, wkBf;e sBkU, nkgD/ b'eK dh :kd, d{i?b/ fe;w d/

Bkrfoe j'Dk s/ nkofEe szrhnK dk d[Zy G'rd/ jB fJ; ;zrqfj

dh nkyoh ejkDh @d' jzM{# gzikph ns/ w?e;heB b'eK dh ;KM s/

G{j/ot/ ~ pokpo nfGftnes eodh j?. fJe gotk;h gzikph

gfotko d/ xo/ w?e;heB n"os ezw eodh j? fi;d/ nkgD/ d/F

ftZu S'N/-S'N/ pZu/ ofj rJ/ jB. gotk; dhnK d[FtkohnK MZbdh

fJj n"os wkBf;e d[yKs dk fFeko j?. @w+ gkso# dk Gshik

;hbhnk dk d[yKs dZ;dk j?L

w}p{oh jh n? ukuh ih, sK jh sK

nkgD/ firo d/ N[efVnK ~ SZv

fJXo nkJh n?. jVQK Bkb fJjBK

dhnK eZuhnK-fgZbhnK M[ ZrhnK

T[iV rJhnK ;B. ;oeko nkgD/

w[be dh ;oeko s'I th G?Vh n?.

;jkfJsk ntZb sK e'Jh fwbdh jh

BjhA, i/ fwb ikt/ sK okj ftZu jh

yk iKd/ B/. w?e;he' f;o J/Bk eo}k

j? fe ;kok w[be nwohek e'b rfjD/

jh ;wM'. feT{pk s/ fBe?or[nk ~ SZv

;kok bkshBh nwohek fJe soQK Bkb

nwohek dh wzvh jh n?. fJj b'e G[Zy

d/ wko/ dbkbK dhnK r+rK ~ foFts

d/Id/ B/ s/ T[j u'ohT[I pkovo gko eotk

fdzd/ B/. fJj th fe;/ nfij/ sohe/ Bkb

jh nkJh n?. ftukoh e[M g?;k ewk bt/rh

s/ w[be ik e/ wkVk-w'Nk Ykok SZs bt/rh. (9)

:{ogh d/FK ftZu d{;o/ d/FK s'I nk e/ t;/ b'e pokpo jh

d[yKs G'rd/ jB. @FkB/ gzikp# ejkDh ;zrqfj d/ ;w[Zu/ nfXn?B s'I

pknd fJj f;ZNk eZfYnk ik ;edk j? fe gotk; ftZu ik e/ t;/

b'e G{-j/otk, ghVQh-gkVk, ;ZfGnkukoe o{gKsoD, B;btkd fijhnK

;wZf;nktK Bkb sBkU rq;s jB.

jtkb/ L

(1) ox[pho Yzv, FkB/ gzikp, gzBk 15

(2) T[jh, gzBk 31

(3) T[jh, gzBk 52

(4) T[jh, gzBk 72

(5) T[jh, gzBk 40

(6) T[jh, gzBk 143

(7) T[jh, gzBk 143

(8) T[jh, gzBk 153

(9) T[jh, gzBk 167


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Drm dy ivsQwr iv`c ivSyS Xogdwn pwieAw[ sMsQwvW dI ies

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inXukq kr id`qy gey[ sMgqW dIAW BytwvW Aqy rsdW ienHW

mMjIdwrW rwhIN gur-Gr phuMcw id`qIAW jWdIAW sn[ ij`Qy ieh

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ihMdwl dI S^sIAq, syvw-Bwv vwlI sI qy aus aupr gurU swihb

dI ikRpw-idRStI sMbMDI 'mihmw pRkwS' iv`c vI ie`k swKI AMikq

hY, ijs � srUp dws B`lw ieauN ilKdw hY:

hMdwl nwm is`K iek rhw[

sqgur kI syvw iqn ghw[

sc nwm krqwr aucwry[

XhI jwp ins idn muK Dwry[ (1)

iesy pRkwr igAwnI igAwn isMG 'pMQ pRkwS' iv`c ies dw

izkr krdy hn:

ngr jMfXwlw jo ibswlw mwJy dys vwlw

qhWkw ihMdwlw j`t is`K QIE swr hY[

Amr gurU kI pVXo srx qrx ihq

lMgR kI syv swcI kInI aun cwr hY[ (2)

ihMdwl syvw Aqy ismrn iv`c eynw izAwdw ruiJAw rihMdw

sI ik aus dy mn iv`c kdy vI vYr-ivroD jW gu`sw nhIN sI

AwauNdw[ auh hmySw swirAW � ipAwr nwl imldw qy SWq-ic`q

rihMdw:

imlih nw ikh soN, rwg n dÍYS[

bolih sunih n, SWiq hmYS[ (3)

ihMdwl gurU drbwr iv`c Awaux qoN pihlw sKI srvr dw

aupwSk sI ijs dw ijkr fw. blvMq isMG iF`loN ies pRkwr krdy

hn : The Sikh Sources describe that previously he hadbeen a follower of Sakhi Sarwar.(4)

ihMdwl jdoN qoN gurU Amrdws jI dy drbwr iv`c AwieAw

sI, ausy idn qoN hI lMgr iv`c syvw krn iv`c msq rihMdw sI[

auh hr roz lMgr iv`c Awtw Cwnx qy guMnx dI syvw krdw sI[

mihmw pRkwS iv`c izkr AwauNdw hY-

lMgr mo Awtw inq Cwny[

iek AMgI ibn gur Avr nw jwny[ (5)

gurU Amrdws jI ny goieMdvwl ivKy sMgq-pMgq dI sMsQw

� is`K pMQ dw lwzmI AMg bxw id`qw sI[ Awp ny AYlwn kIqw

hoieAw sI ik jo vI pRwxI aunHW dy drSn krn Awvy auh pihlW

lMgr iv`coN pRSwdw Ckyy, iPr sMgq iv`c Awvy[ iek idn gurU

Amrdws jI lMgr iv`c Aw gey[ au~Qy bwbw ihMdwl � syvw krdw

vyK bhuq pRsMn hoey:

idvs eyk pRB ndI isDwey[

kr snwn lMgr moh Awey[

sB ko dyKw dIn idAwl[

swnq Awtw qh hMdwl[

dyK drs mn BieAw pRsMn[

bfy Bwg Awj mY DMn[ (6)

aus smyN Awtw guMn rhy ihMdwl ny gurU swihb � dyK ky Awty

nwl ilbVy hoey h`QW � ip`Cy kr ky m`Qw tyikAw[ ies qy gurU

swihb bhuq pRsMn hoey Aqy ikhw ihMdwl qUM nvIN qrHW dw m`Qw tyk

nvIN rIq clweI hY:-

imRqkw lgih n ieim aur DwrI[

qb donNhu kir hwQ ipCwrI[

gur pd pMkj msqk DrXo[

sInIAr irsrc PYlo, gurU nwnk AiDAYn ivBwg, gurU nwnk dyv XUnIvristI, AMimRqsr

sMpRdwie : auqp`qI qy srUp

joigMdr isMG


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ies qrHW AsIN dyKdy hW ik ihMdwlI sMpRdwie dw AwrMB gurU isDwqW AnukUl ikrq krnw

nwm jpxw qy vMf Ckx dy AsUlW qy AwDwirq sI[ ies dw mUl mnorQ is`K isDWqW dw pRcwr

krnw Aqy is`KW � lgwqwr kyNdrI sQwn nwl joVI r`Kxw sI[ ies leI iesdw mu`Flw srUp

koeI suqMqr hoNd nw r`Kdw hoieAw is`K pMQ dw ie`k AMg hI sI[ gurU swihb ny ijs mnorQ

� swhmxy r`K ky v`K-v`K sQwnW, 'qy is`KW dI numwiedgI leI is`K Qwpy sn, auh dsvMD,

BytwvW Awid pUry Bwrq iv`coN iek`qr krky kyNdrI sQwn qy phuMcwauNdy sn Aqy is`KI isDWqW

dw pRcwr krdy sn[ swry Bwrq iv`c PYlIAW nwnk nwm lyvw sMgqW � gurU dI AgvweI iv`c

rihx leI bwbw ihMdwl iehnW auprokq isDwqW pRqI vcnb`D sI[ pr aus qoN bwAd vwly

auqrwiDkwrIAW ny ies pRwpq hoeI mMjI dI bKiSS � gurU isDWqW qoN dUr kr ilAw ijs

sdkw ieh ie`k suqMqr ivGtnkwrI sMpRdwie dy rUp iv`c au~Br ky swhmxy AweI[


dyK pRym ko bwk aucrXo

'qyro pRym moih mn BwXo[

neI rIiq ko pMQ clwXo[ (7)

gurU swihb � ihMdwl dI syvw Bwvnw Aqy inmrqw ny bhuq

pRsMn kIqw[ gurU Amrdws jI ny bwbw ihMdwl � ikhw ik auh jo

cwhy mMg lvy[ srUp dws B`lw ilKdw hY ik gurU swihb ny ihMdwl

� is`D AvsQw dw vr id`qw:

isD AvsQw gur deI Bey hMdwl inhwl[

ijm hoie rMk ckRwvqI Dn imlw kumyr kMgwl[(8)

ihMdwl gurU dI AsIs pRwpq kr bhuq inhwl hoieAw[

aus � gurU Amrdws jI ny bweI mMjIAW iv`coN ie`k mMjI dI

bKiSS kIqI[ fw. blvMq isMG iF`lo ilKdy hn : It is said thathe was one of the Manjidars to whom Guru Amar Das hadintrusted the responsibility to preach Sikhism in and aroundhis village.(9) mMjIdwr aus smyN ieh pd bhuq hI au~cw mMinAw

jWdw sI[ ihMdwl � bweI mMjIAW ivcoN ie`k dw mMjIdwr bxn ip`Cy

aus dI is`KI isDwqW pRqI SrDw Aqy inSTw dw Pl sI[ pMgq

sMsQw dw mnorQ smwijk, Dwrimk Aqy rwjnIiqk brwbrqw sI

ijs sdkw gurU v`loN clwey lMgr iv`coN hr koeI ibnw iBMn Byd dy

pRSwdw pRwpq kr sdkw sI[ gurU Amrdws jI ny ieh rIq rcweI

ik aunHW � imlx vwlw hr koeI jigAwsU pihlW pMgq iv`c bYT

ky lMgr Cky iPr auh sMgq iv`c Aw skdw hY[ iesy qihq hI

Akbr bwdSwh jd gurU jI dy drSnw leI AwieAw qW aus � vI

pihlW gurU jI dy ies hukm dI pwlxw krnI peI[ gurU swihb dy

brwbrqw dy ies isDWq � smrpq ihMdwl dI lgn ny aus �

eyfI vfI izMmyvwrI vwlw pd idvwieAw[ ies auprMq gurU Amrdws

jI ny aupdyS kIqw ik hux qusIN siqnwm dw jwp jpwieAw kro

Aqy bwAd iv`c ihMdwl � siqkwr sihq ivdw kIqw:

qb sRI muK qy bwk bKwny[

Ab Apny Gr gmnhuN sXwny[

s`iqnwm ko mMqR jpwvhu[

bhu lokn aupdyS idRVHwvhu[ (10)

ies ayuprMq ihMdwl Awpxy ipMf iv`c jw ky vs igAw Aqy

AweIAW sMgqW dI XQwXog syvw krnI SurU kr id`qI[ ies qrHW

ihMdwl ny gurU duAwrw bKSI hoeI mMjI dI syvw pUrI sPlqw nwl

inBweI:

khXo ihMdwl kyr ibrqWq[

ijim bKSS hoeI b`KXwq

tihl krI SrDw ky swQ[

mhl lhXo Aru BXo snwQ[ (11)

bwbw ihMdwl dI syvw sdkw aus dy ipMf dw nW (gurU kw

jMifAwlw) pY igAw[ ieh vI ikhw jWdw hY ik bwbw ihMdwl ny

iksy nwQ jogI pwsoN jog AiBAws dI is`iKAw gRihx kIqI sI[

ihMdwl ny ijs QW 'qy nwQ XogI qoN AiDAwqmk isiKAw leI sI

auQy vI sQwn bixAw hoieAw hY[ 28, 29 ivswK qy pihlI mwG

� ie`Qy mylw l`gdw hY[(12)

bwbw ihMdwl jdoN q`k ijaUNdw irhw,

auh gurU dy hukm dI pwlxw krdw irhw[ ihMdwl dw dyhWq sMmq

1705, (sMn 1648 eI.) � hoieAw[ ihMdwl qoN bwAd ausdw pu`qr

ibDI cMd g`dI au~pr bYTw qy aus ny gurU drbwr nwloN dUrI pYdw

krnI SurU kr id`qI[ BweI kwnH isMG nwBw Anuswr ihMdwl dw

puqr ibDIcMd kukrmI sI, aus ny gurU nwnk dyv jI dI swKI bhuq

ASuD kr id`qI Aqy mnmMnIAw g`lW ilKky Awpxy AOguxW � is`KI

dw inXm swbq krn dw Xqn kIqw, keI ihMdwlIey mhMqW ny

isKW dy ivruD lwhOr dy zwilm hwikmW � AXog shwieqw idqI[(13)

fw. rqn isMG j`gI ilKdy hn ik ihMdwl dy lVky ibDIcMd dw gurU

drbwr ivc bhuq siqkwr sI[ pr kwlWqr ivc Awcrxk igrwvt

kwrx aus pRqI sMgqW dI SrDw Gtx l`g peI[

bwby ihMdwl dw jIvn cirqR ibDIcMd ny ilKvwieAw[ ieh

mwnqw ihMdwlIAW iv`c clI Aw rhI hY[ aus jIvn cirqr dw

nwm 'prcI bwbw ihMdwl jI kI' hY[ krm isMG ihstorIAn Anuswr

bwbw ibDI cMd ny gurU hir rwie jI dy smyN pRlokgmn kIqw[ bwbw

ibDI cMd dy mgroN aus dy pu`qr bwbw deI dws, iPr bwbw Akwl

dws gurU goibMd isMG jI smyN hoey[(14)

ies qrHW AsIN dyKdy hW ik ihMdwlI sMpRdwie dw AwrMB gurU

isDwqW AnukUl ikrq krnw nwm jpxw qy vMf Ckx dy AsUlW qy

AwDwirq sI[ ies dw mUl mnorQ is`K isDWqW dw pRcwr krnw

Aqy is`KW � lgwqwr kyNdrI sQwn nwl joVI rKxw sI[ ies leI

iesdw muFlw srUp koeI suqMqr hoNd nw rKdw hoieAw isK pMQ dw

iek AMg hI sI[ gurU swihb ny ijs mnorQ � swhmxy rK ky v`K-

v`K sQwnW, 'qy is`KW dI numwiedgI leI is`K Qwpy sn, auh

dsvMD, BytwvW Awid pUry Bwrq iv`coN iek`qr krky kyNdrI sQwn

qy phuMcwauNdy sn Aqy is`KI isDWqW dw pRcwr krdy sn[ swry

Bwrq iv`c PYlIAW nwnk nwm lyvw sMgqW � gurU dI AgvweI ivc

rihx leI bwbw ihMdwl iehnW auprokq isDwqW pRqI vcnb`D

sI[ pr aus qoN bwAd vwly auqrwiDkwrIAW ny ies pRwpq hoeI

mMjI dI bKiSS � gurU isDWqW qoN dUr kr ilAw ijs sdkw ieh

ie`k suqMqr ivGtnkwrI sMpRdwie dy rUp iv`c au~Br ky swhmxy

AweI[

jtkb/ L

(1) srUp dws B`lw, mihmw pRkwS (Bwg-2), pMnw 223.

(2) igAwnI igAwn isMG, sRI gurU pMQ pRkwS, pMnw 1290.

(3) BweI sMqoK isG, sUrj pRkwS gMRQ, pMNnw 1699.

(4) Balwant Singh Dhillon, Early Sikh Scrip-

tural Tradition, p. 57.


(6) auhI, pMnw 224.

(7) BweI sMqoK isMG, sUrj pRkwS gMRQ, pMnw 1699.


(9) Balwant Singh Dhillon, Early Sikh Scrip-

tural Tradition, p. 57.

(10) sMqoK isMG, sUrj pRkwS gMRQ, pMnw 1700.

(11) auhI, pMnw 1700.

(12) rSpwl isMG ig`l, pMjwb koS (Bwg-1), pMnw 884.

(13) kwn isMG nwBw, mhwn koS, pMnw 715.

(14) krm isMG ihstorIAn, k`qk ik ivswK, pMnw 129.


@o'jh phnkpkB# eowihs f;zx e[Z;/ dk sh;ok Bktb j?.T[; B/ fJ; s'I gfjbK @p[oe/ tkb/ b[N/o/# s/ @oks d/ okjh# d'

Bktb fby/. @p[oe/ tkb/ b[N/o/# i;tzs f;zx eztb d/ BktbK tKr

gqrshtkdh Bktb j? ns/ @oks d/ okjh# r[ofdnkb f;zx d/ BktbK

d/ ozr ftu ozfrnk j?. fJ; soQK e[Z;k nkgD/ s'I gfjbK tkb/ d'

BktbekoK dh fto;/ ftu fwbh ebk ~ nZr/ s'odk j?.

eowihs f;zx e[Z;/ B/ nkgD/ shi/ Bktb @o'jh phnkpkB#

ftu ni'e/ gzikp dh fBwB feo;kBh dh ;wZf;nk ~ fusfonk j?.

@o'jh phnkpkB# ftZu feo;kBh ftt;Ek ~ ;wMD bJh gfjbK

gzikp dh feo;kBh ~ ;wMDk }o{oh j?, gzikp dh feo;kBh Gkos

dh feo;kBh Bkb'I tZyoh j? feT[Ife fJE'I dk ;ZfGnkukoe s/

nkofEe YKuk Gkos d/ w[ekpb/ tZyok j?. gzikp dh ;owkJ/dkoh

T[sgkdB gqDkbh B/ pj[s ;ko/ iwksh fto'XK ~ iBw fdZsk j?.

fJE'I dh feo;kBh dh iZN wkBf;esk ezrkb j[zdh ik ojh th

nkgDh gozgoe jT[w/ ~ SZv BjhA ojh feT[Ife gzikp dh y/sh dk

;kwzstkdh noEukok nkgDh f;yo s/ gj[zu e/ g{zihtkdh gqpzX ftu

BjhA pdfbnk ;r'I fJj spdhbh nwoheh ;kwoki d/ jo/

fJBebkp dh Bhsh tor/ shih d[Bhnk d/ d/FK T[`s/ fiZs gqkgs

eoB bJh j'JhnK spdhbhnK ti'I j'Jh j?. fJ; Bkb fJE'I d/

nkofEe s/ ;ZfGnkukoe ftek; ftZu dtzd f;ofink frnk j?.

eowihs f;zx e[Z;/ B/ nkgD/ Bktb ftZu ezrkb j[zdh ik

ojh fBwB feo;kBh dh t;s{-;fEsh s/ fJfsjk;e t/r ~

nkb'uBkswe s/ ftFb/FDkswe fdqFNh s'I d/fynk j?. T[; B/

fBwB feo;kBh d/ nKsfoe fto'XK ~ rbg fpzp okjhA f;ofink

j?. Bktb @o'jh phnkpkB# ftu w[Zy gkso r'o/ ~ tZy-tZy

gfo;fEshnK ftu gk e/ fBwB feo;kBh d/ gZyK ~ sfj do sfj

co'fbnk j?. r'o/ dh t;s{-;fEsh s/ wB dh ;fEsh d/ fJfsjk;e


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gfog/y d/ dtzd ~ w{oshwkB ehsk j?. fiT[I-fiT[I ;owkJ/dkoh

ftek; eodh j? fBwB feo;kBh dk noEukok s/ ;ZfGnkuko ;zeN

rqfj;s j[zdk ik fojk j? s/ T[jBK dhnK gF{ gqftoshnK T[ikro

j[zdhnK ik ojhnK jB. fJ; eoe/ r'ok nZm B" ;kbK ftZu Yhm

nbZE j' iKdk j? Bk xo dk ezw eodk j? Bk ;e{b iKdk j?.

don;b r'o/ d/ ftrVB dk ekoB nkofEe ;kXBjhDsk s/

nwkBtheoB foFfsnK dhnK b'VK E[VQK dk w[Eki j'Dk j?. T[;dk

pkg frzdo nB?fse YzrK Bkb nkgD/ tk;sfte ihtB s'I w[es

j'D bJh :sBFhb j?. Bktbeko F[o{ ftu jh r'o/ d/ pugB s'I

F[o{ j' e/ nB/eK t;s{ t/oftnK ftu fBwB feo;kBh d/ gVktK ~

fJfsjk;e jkbksK ftZu g/F eodk j?. r'ok jo ;fEsh ftu

d'johnK gosK ftu fiT[Idk j?. fJe iZN wkBf;esk dh d{ih

;kXBjhDsk dh. wB'ftfrnkBe s"o s/ d/fynk ikt/ T[; dhnK

go;fEshnK B/ T[;d/ wodkT{g[D/ ~ th ghVs ehsk j?.

frzdo dh g"Dk J/eV }whB Bkb fdB gqsh fdB gsbh j[zdh

ik ojh nkofEe jkbs dk fJ; Bktb ftu fposKs fusfonk

frnk j?. }whB dh wkbeh T[jBK ~ ;owkJ/dkoh gqpzX Bkb

MrVB bJh tkoh-tkoh T[sFkfjs eodh j?. fJ; soQK T[j BfFnK

d/ nkdh j[zd/ jB. r'ok ikrhodkoh ;wki dhnK ofjzd-y{zd nkdsK

dk fFeko j?, T[;dh rohph nfrnkBsk s/ nVpg[Dk T[; dhnK

gqshe{b go;fEshnK ~ BghV SZvdk j?.

ikrhodkoh ;owkJ/dkoh gqpzX ftZu jo foFsk fBo'b gdkoEe

nXkfos j[zdk j?. frzdo nkgD/ Gok dh w"s s'I pknd nkgD/

GoktK Bkb obdk j?. T[go'I t/fynK fJj GkJhukoe ;dkukoe

rZb ikgdh j? go nzdobh gos ftZu fJj d'B/ fXoK dh ng{osh

Bkb ;zpzXs j? feT[Ife frzdo ~ bkbu j? nkgDk eo}k bkj[D

dk s/ d{i/ GoktK ~ b'V j? gZeh gekJh o'Nh s/ nkgDk SVkgD

eowihs f;zx e[Z;/ d/ Bktb @o'jh phnkpkB# ftu fBwB

feo;kBh dk fusoD

vka fJepkb f;zx ;zX{

n?;';hJ/N gq'c?;o, g';N ro?i{J/N gzikph ftGkr, vha J/a tha ekbi, np'jo

ikrhodkoh ;owkJ/dkoh gqpzX ftZu jo foFsk fBo'b gdkoEe nXkfos j[zdk j?. frzdo

nkgD/ Gok dh w"s s'I pknd nkgD/ GoktK Bkb obdk j?. T[go'I t/fynK fJj GkJhukoe

;dkukoe rZb ikgdh j? go nzdobh gos ftZu fJj d'B/ fXoK dh ng{osh Bkb ;zpzXs j?

feT[Ife frzdo ~ bkbu j? nkgDk eo}k bkj[D dk s/ d{i/ GoktK ~ b'V j? gZeh gekJh o'Nh

s/ nkgDk SVkgD d{o eoB dk, go wfjzdo' fBwB feo;kBh ;z;feqsh dh gozgok s'I jZNtK

ezw eodh j? T[; ~ }whB dh tzv wB}{o j? go d{i/ GoktK dh ekw fsqgsh dh g{osh wB}{o

BjhA. fJj T[go'I-T[go'I j'fJnk ;z:[es gfotko fco fyzv-g[zv iKdk j?.


d{o eoB dk, go wfjzdo' fBwB feo;kBh ;z;feqsh dh gozgok s'I

jZNtK ezw eodh j? T[; ~ }whB dh tzv wB}{o j? go d{i/

GoktK dh ekw fsqgsh dh g{osh wB}{o BjhA. fJj T[go'I-T[go'I

j'fJnk ;z:[es gfotko fco fyzv-g[zv iKdk j?. fJZE/ T[jBK dhnK

gqftoshnK gF{ irs ftu gfot/F eodhnK ikgdhnK jB, fit/I-

x'nNh d/ wfjzdo' ~ nky/ p'b-

T[j e[Vh :kt/ dh w?;- ih yk b+dh n?,

gh b+dh n?, ;{oh nkr{z F{edh ofjzdh n?. (1)

fJj fBobZi tosko/ s/ nB?fse fFq;Nkuko T[jBK dhnK

GktBktK d/ ng{os irs ftu'I T[gi/ jB. fJ; soQK Bktbeko

feo;kBh wkBf;esk nzdo ;wkfie s/ nkofEe gZXo T[go i'

tkgo fojk j? T[; dhnK sfjnK co'bdk j?. ikrhodkoh gqEk ftu

;ohoe fwjBs ~ xNhnk ezw ;wfMnk iKdk j?. ikrhodkoh gqEk

dk nkdoF ftjb/ ofjDk s/ n?F eoBk j?. r'ok ikrhodkoh

nkdsK dh ofjzd y{zd j?. T[j nkgD/ nwbh wkw/ Bkb p/eoh dk

ezw f;ZyD bJh Ffjo iKdk j? T[E/ r'jk f;ZND s'I fJBekoh j[zdk

j?. T[;dh iZN-wkBf;esk fJ; ~ ewhB ezw ;wMdh j?. fJ; s'I

nZr/ T[j pj[s/ g?;/ ewkT[D d/ bkbu ftu nkgD/ pkg frzdo d/

fwZso s/b{ Bkb vokfJtoh f;ZyD iKdk j?. T[E/ th T[; Bkb

pdc?bh j[zdh j? s/ fJe j'o vokfJto o'Nh t/b/ ftseok eodk

j?. fJj ekDh tzv s'I T[j bVdk j? feT[Ife jo ;wki ftu seVk

nkgD/ wkV/ ~ dpkT[dk j? fJjh r'o/ s/ T[;d/ gfotko Bkb

tkgodk j?. w[V r'ok fgzv nk e/ }whB fjZ;/ m/e/ s/ b? e/ y/sh

eoBh F[o{ eodk j? go r'o/ dh jko sK fBFfus j? feT[Ife

w[ekpb/ dh wzvh ftu T[j XBh feo;kB Bkb g{ok BjhA T[sodk

j?. T[; dh iZN wkBf;esk T[; ~ w}d{o th BjhA pDB fdzdh fJ;

dtzd ftu'I fBebD bJh T[j nkgDh feos ~ t/uD dk fJe j'o

Yzr bZGdk j? T[j ;kX{ Bkb ftVQh gk b+dk j?. fJj T[;dk feos

t/uD dk nf;ZXk o{g j?.

XBh feo;kB fBwB feo;kBh dk F'FD th eodk j? s/

nfj;kB th eodk j? id'I s/b b?D rJ/ r'o/ ~ nkVQshnk g?;/ d/

D s'I fJBeko eodk j? sK fgzv dk oZfink g[Zfink iZN r[odoFB

;/m ~ efjzdk j?-

;/mk s{z n?v/ e{b/ B/ Uj ;" WgJhnk

e? nkoh eZfYnk j'T{, fJjBK s/ Bkb/

nfj;kB Uv/ dk Uvk r[odoFB B/

nZyK MgekT[IfdnK fejk, WgJhJ/ d/ d/,

w[zv/ dk ezw ;ko, T[s'I wjhBk fejVk n?.

fes/ iZN pkDhnK ~ Bk nk g?D. (2)

e[Z;/ B/ feo;kBh wkBf;esk ftu nkJhnk spdhbhnK ~ u/

sB s"o s/ pj[-gZyK s'I fusfonk j? feT[Ife ;Bnsh y/so s/ y/sh

;owkJ/dkoh T[po ojh j? s/ fBwB feo;kB w}d{o j'D sZe N[ZN

u[Zek j? s/ T[j nkgDh y/sh dh f;oiBkswe ihts Fesh BjhA oZy

;edk d{i/ gk;/ id'I ;Bnsh w}d{o go;fEshnK dk w}p{o ehsk

eqKshekoh w[jki tZb gq/fos j[zdk j? feT[Ife T[; nzdo w}d{o

iwks ;zrmB eoB dh u/sBk T[sgzB j[zdh j? go fBwB feo;kB

T[; jkbs ftu th fBZih fto'XK d/ fFeko j[zd/ jB Gkt/I fJj e[M

fuo bJh fJZem/ j[zd/ jB fit/I g?No'b gzg s/ ihgK tkfbnK d/

ftWZX ntk} T[mkT[Id/ jB fco fybo iKd/ jB.

fJZE/ jo/ fJBebkp dk f}eo eoBk th pDdk j? feT[Ife

jok fJBebkp XBh feo;kBh sZe jh ;hws fojk j? fBwB

feo;kBh fJ; s/ nbg gj[zu jh gj[zuh j?. fJ; soQK fBwB

feo;kB nkgDh wkbeh d/ N[ZND dh gqfefonk ftu fgnk j?.

wfjzdo' d/ p'b jo/ fJBebkp dh soiwkBh jh eod/ jB-

nkj n"so/ FfjoK B/ th iZNK dk bKrk

eoB?. fJe iD/ dh bZs th Bh brdh.

eh ikJ/ ykD/ dh d"D th e'Jh uh} n?<

nZr/ ;DK phiDhnK, w'm-w{zrhnK j'DhnK,

xo d/ pkD, xo d/ oZ;/, j[D c;bK

ofjrhnK d' M'Bk s/ eDe. pkeh uh}K

s'I sK jZEb Jh ojhd?. (3)

Bktb ftu fJe gk;/ ;dkukoe ehwsK s/ d{i/ gk;/ sby

jehesK jB. wfjzdo' r'o/ ~ Fokp eZYD'I o'edh j? s/ d{i/ gk;/

frzdo Fokp eZY e/ t/udk j? s/ u'oh th eodk j? feT[Ife fJjBK

e[eowK #u nkofEe wzdtkV/ ~ ;jkok d/D bJh uko/ gkf;T[I

:sB eodk j?.

nyho ftu id'I eoi/ s'I frzdo ~ S[Nekok gkT[D bJh j'o

e'Jh o;sk BjhA B}o nkT[Idk sK T[j r'o/ ~ ;hoh obD bJh

w}p{o eodk j? sK r'ok nkgDh ;ZfGnkukoe gozgok ftu'I fwbh

iZN-wkBf;esk ekoB ;hoh BjhA obdk s/ fgzv SZv e/ GZi iKdk

j?. fJE/ Bktbeko B/ p/-}whBh j[zdh ik ojh fBwB feo;kBh ~

ftFb/FDkswe fdqFNh s'I goyfdnK f;ZX ehsk j? fe fBwB

feo;kBh ;hoh j'D dh gZXo sZe nkofEe gZXo s/ N[ZN u[Zeh j? s/

;hoh fBwB feo;kBh Bkb'I nwho j[zdk ik fojk j? go fBwB

feo;kBh nkofEe jkbs d/ Bkb ;z;feqse gZXo s/ th jko wBi{o

BjhA eodh fit/I wid{oK d/ iZN pDB bJh j/b fby/ p'b

soiwkBh eod/ jB-

fJj Bh pJh nkg/ Jh uKtbr/.

uztbkT[Id/ th iZN Jh j?. s{z ed/

nkED ;t/o/ ftjV/ ik e/ t/yhA

iZN ftjV/ ftu fdjkVhnK dhnK fet/I

fwzBsK eod/ n?. sVfeT[I ;G iZN

ukjK d/ v'b{ b? e/ T[jBK d/ xohA iKd/

n? s/ u{jVk ;kbk ;odko pfDn?

ni/ nzrVkJh GzBdk j[zd?. (4)

fJ; soQK eowihs f;zx e[Z;k u/sB gZXo s/ fBwB feo;kBh

dk Bktb @o'jh phnkpkB# ftu nkb'uBkswe s/ ftFb/FDkswe

:EkoE g/F eodk j?.

jtkb/ L

(1) eowihs f;zx e[Z;k, o'jh phnkpkB, gzBk 55

(2) T[jh, gzBk 116

(3) T[jh, gzBk 85

(4) T[jh, gzBk 87



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DR. BHAGWANT SINGH

Junior Auditor, Punjab State Agricultural Marketing Board, Mohali (Punjab)

Efficiency of Industrial Units : A Ratio Analysis ofIron and Steel Industry in Punjab

The ratio analysis is one of the most powerful toolsof financial analysis of an industrial unit and to know theefficiency of the unit. It is the process of establishing andinterpreting various ratios. It is with the help of ratios thatthe financial statements can be analyzed more clearly anddecision making from such analysis.

In this paper a financial analysis has done by variousratios. In this process, a meaningful relationship is establishedbetween two or more accounting figures for comparison.Research Methodology :

Mandi Gobindgarh town of Punjab is the mostimportant town in the context of steel re-rolling mills industryI have selected steel re-rolling mills which located at MandiGobindgarh and its surrounding areas in seven to tenkilometers radius for our sample survey, there are about 350steel re-rolling mill units.

The steel re-rolling mills has divided in four categorieslike the small scale units which employed fixed capital inplant and machinery up to Rs. two crores were put in category-I. The small scale units which employed fixed capital in plantand machinery from more than Rs. two crores to Rs. fivecrores were put in category- II. Category- I+II is the sum ofsmall scale units categories I and II. The units which employedfixed capital in plant and machinery more than Rs. five croreswere put in the large/medium scale category.

The total 80 units have studied; it comprised 60 unitsfrom small scale unit's category- I, comprising 15 units fromeach side of the town. 8 units selected from small scale unit'scategory-II, which selected 2 units from each side of thetown. Beside this, 4 units of large/medium units were selectedfrom the entire area of the town. The ratios have divided in

four groups as following:(1) Liquidity Ratios :

Liquidity ratios are used to determine a company'sability to meet its short-term debt obligations. Two types ofliquidity ratio have calculated.

(1.1) Current Ratio : The current ratio measures acompany's current assets against its current liabilities. Thisratio has shown in Table 1.1. Table depicts that current ratiowas higher in small scale units' category- I than that incategory- II. This ratio was higher in large/medium scale unitsas compared to small scale units. It implies that the large/medium scale units were easily being able to pay off its short-term debt than small scale units. Within the categories ofsmall scale units, category- I was easily being able to paythis debt than that of category- II.

(1.2) Quick Ratio :The quick ratio also known as the acid-test ratio is a

liquidity ratio that is more refined and more stringent thanthe current ratio. The quick ratio has been given in Table 1.2.From Table we can conclude that the quick ratio was higherin small scale units' category- I than that in category- II. Thisratio was also higher in large/medium scale units than smallscale units. It implies that large/medium scale units werehealthier financially. The healthy units typically than

Junior Auditor, Punjab State Agricultural Marketing Board, Mohali (Punjab)

Item Small Scale Units Large/Medium

Units I II Total I+II

Ratio 1.55 1.37 1.52 1.74

Table 1.1 : Current Ratio

Source : Primary Survey.

On the basis of study it can be said that the Government and other financialinstitutions should provide help to the small scale units of steel re-rolling mills industryof Punjab in the form of subsidy on input cost, exemption from tax, etc. It will help inraising their profitability and would further boost up increasing the employment ofworkers in such units as these are the labour intensive units.




Ratio 1.04 0.83 1.00 1.14

Table 1.2 : Quick Ratio



Ratio 0.24 0.31 0.26 0.65

Table 2.1 : Total Debt to Assets Ratio




Ratio 0.10 0.12 0.10 0.44

Table 2.2 : Long Term Debt to Assets Ratio




Ratio 8.55 10.05 8.85 9.32

Table 3.1 : Inventory Turnover Ratio




Ratio 13.46 12.20 13.16 5.20

Table 3.2 : Fixed Assets Turnover Ratio


inventory quick and carry as little inventory as necessary,the corresponding quick ratio will be greater. Within thecategories of small scale units, category- I was havingfinancially more healthy than that of category- II.

(2) Leverage Ratio :Flannery and Rangan (2006) found that firms adjust

towards time-varying target leverage ratios, which dependson plausible firm features. In this part we have examined twotypes of leverage ratios.(2.1) Total Debt to Assets Ratio :

The debt to assets ratio shows the proportion of acompany's assets which are financed through debt. Table2.1 depicts the total debt to assets ratio.

Data in the table shows that the total debt to assetsratio was higher in small scale units' category- II than incategory- I. It was found higher in large/medium scale unitsthan in small scale units. Further it can be concluded that asthe size of an industrial unit increased, the total debt to assetsratio was also increased and vice versa. It implies that large/medium scale units were having relatively more assets whichwere financed through debt than small scale units. Withincategories of small scale units it was more in category- IIthan that of category- I.(2.2) Long Term Debt to Assets Ratio :

The long term debt to total assets ratio defined, at thesimplest form, an indication of what proportion of a company'stotal assets is financed from the long term debt(www.wikifo.com). Long term debt to assets ratio has beengiven in Table 2.2.

From this data/information it was found that as the sizeof industrial unit increased the long term debt to assets ratioalso increased and vice versa. It implies that the large/mediumsize units were having relatively more proportion of totalassets which was financed by the long term debt than that ofsmall scale units. In case of within categories of small scale

units, this proportion was higher in category- II than incategory- I.(3) Activity Ratio :

Activity ratio measure the efficiency or effectivenesswith which a firm manages its sources or assets. In this sectionI have examined only two ratios.(3.1) Inventory Turnover Ratio :

This ratio shows how many times a company'sinventory is sold and replaced over time. Usually a highturnover ratio indicates efficient management of inventory(Silver et al. 1998).

Inventory turnover ratio has been depicted in Table3.1. This analysis shows that inventory turnover ratio washigher in small scale units' category- II than that of incategory- I. It also remained higher in large/medium scaleunits than total of small scale units. It implies that large/medium scale units were more efficient in the management ofinventory than that of small scale units. Within the categoriesof small scale units' category- II was having better efficiencythan that of category- I.

(3.2) Fixed Assets Turnover Ratio :Fixed assets turnover ratio is a financial ratio of sale to

fixed assets. The fixed assets turnover ratio measures acompany's ability to generate net sale from fixed assetsinvestment specifically from property, plant and equipment,net of depreciation (www.investopedia.com). Fixed assetsturnover ratio has been worked out in Table 3.2.

Data in the table shows that the fixed assets turnoverratio was higher in small scale units' category- I than that incategory- II. It was found higher in total (I+II) small scaleunits than in large/medium scale units. So it shows that asthe size of the industrial unit increased the fixed assetsturnover ratio also decreased.(4) Profitability Ratio :

Profitability ratio measure a company's ability togenerate earnings relative to its expenses and other assets(Hobart, 2006). I have computed two type of ratios related toprofitability.(4.1) Gross Profit Ratio :

Gross profit is an indicator of how efficient the firm isin making and selling its product. Gross profit ratio has been




Ratio 13.62 12.69 13.41 25.56

Table 4.1 : Gross Profit Ratio





Ratio 7.41 6.16 7.14 11.75

Table 4.2 : Net Profit Ratio

computed in Table 4.1. Data examination depicts that large/medium scale units were having higher gross profit ratiothan small scale units. But within the small scale units'categories, it was remained higher in category- I than that incategory- II.

From the analysis we can say that large/medium scaleunits were having better efficiency to produce and market itsproduct. Besides, within the categories of small scale units,category- I was having better efficiency than that of category-II.(4.2) Net Profit Ratio :

This ratio indicates the firm's capacity to face adverseeconomic conditions such as price competition, low demandetc. (http://accounting4management.com). Table 4.2 showsthe net profit ratio. From this analysis it can be concludedthat net profit ratio was higher in large/medium scale unitsthan that in small scale units. Within the categories of smallscale units, it was higher in category- I than in category- II. Itimplies that large/medium scale units were having morecapacity to face adverse economic conditions such as pricecompetition, low demand etc.

Conclusion :From the analysis it was concluded that the large/

medium scale units were more efficient than the small scaleunits. It may be due to the low demand or high cost of theproduct including lack of quality of the product in small scaleunits than that of large/medium scale units. Anotherdiscriminating phenomenon that came to the light was thatthere was almost no problem related to the quality of theproduct produced by the small scale units, but it is the faith(mostly baseless) of the buyers that the quality of the productof the large firm is always better than that of productsproduced by small scale units. So the market problems aregenerally faced by the small scale units on this basis. It ismainly because of the capacity of large/medium scale unitsto spend money on advertising, bill boards, etc. that alsoaffect the mind of a consumer to purchase the product oflarge units. Thus trade mark/brand has come to play animportant role for the marketing of a product.

On the basis of study it can be said that the Governmentand other financial institutions should provide help to the

small scale units of steel re-rolling mills industry of Punjab inthe form of subsidy on input cost, exemption from tax, etc. Itwill help in raising their profitability and would further boostup increasing the employment of workers in such units asthese are the labour intensive units.

References :

(1) Flannery, J.F. and K.P. Rangan (2006), �Partial Adjustment

Toward Target Capital Structure�, Journal of Financial Economics,

Vol. 79, 469-506.(2) Hobart, Mag Lukas L. (2006), �Modeling Relationship

Between Financial Indicators and Company Performance. AnEmpirical Study for us Listed Companies�, France Dissertation,

Unpublished, Vienna University of Economics and BusinessAdministration, Vienna.

(3) Silver E.A. and D.F. Pyke, R. Peterso (1998), InventoryManagement and Production Planning Scheduling, Wiley, New York.

Websites :

(1) http://accounting4management.com/net_profit_ratio.htm.(2) www.investopedia.com(3) www.wikicfo.com



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Dalit Identity in Contemporary India

HARISH KUMAR

The very concept of 'caste system' especially, in India has a very flawedsocial structure. Ranging from 'Manu Smriti' to the contemporary 'social outfits' reformsin India to dismantle this evil remain just a misnomer. The contemporary world hasseen the fall of apartheid in South Africa and Australia in later 20th country. Thepaper throws light on various developments that took place in India over a period anytime. A discussion of 'Dalit Movement' developments across various Indian states furtherelaborates the bottlenecks and hurdles taking place in India. Key words : Dalit, DalitIdentity, Caste system, Globalisation, Judicial System, Culturalization.

Assistant Professor (PG Department of History), Bhag Singh Khalsa College for Women, Kala Tibba, Abohar (Punjab)

Introduction :The paper accounts for and interprets the Phenomena

of caste in India as a stratified social hierarchy prevalentfrom ancient times. Academic debate on the envelopment ofcaste and the concept of Jati and Varrna, reaction toBrahmanical strategies as arbiter of moral order and rise ofBhakti Saints give an understanding of the Dalit identity inIndian context in a traditional caste system. A member of acaste that is considered the lowest and that has the fewestadvantages. Historical or origins and development of castegives a sense of identity and consciousness to the dalits ofIndia. The paper also discusses caste and gender and themovement for social justice political participation andautonomy for dalits. Recent political have generated a newconsciousness of equality in society among the dalits.Basically it is a movement of social justice equality andbrotherhood. Education played a Pivotal and proactive rolefor the change of social thought of Indian Society. TheMovement of Social change is in a dynamic a phase. It is aMovement from empowerment to emancipation. In the era ofGlobalization and judicial activism if we evaluate theconditions of dalits which are approximately 20% of the totalpopulation of India which is the largest democracy of theworld and a great Leader of human rights values.

In ancient times the life of a dalit was vary miserableand not behaved like a human beings. His life was in chainsof castism, untouchablity and under many manmade andunjustified and unconstitutional limitations. It was ancienttimes which generated the concepts of Jati and Varna. Buttime is a great healer and a great teacher also. History andgeography repeats always. Continuity and change is the lawof History. But if we realize the actual reaction to Brahmanicalstrategies as arbiter of moral order and the rise of Bhaki saint,give a complete understanding on the emergence of Dalit

identity in India a context. Bhakti saints reacted proactivelyand adamantly for the demand of social justice, equality anduniversal brotherhood. They were the real hero of medievaltimes, when renaissance was its peak stage at internationalarena, Chokhamela, Eknath, Ravidas, Kabir was shining asstars of human rights in India. They were prepared to thesociety for social justice by their spiritual values. Theyrejected all of human and unsocial man made obligations.

Bhakti saints gives a great motivation to the thinker ofmodern India in Modern India the Movement of Social, Political,economic equality reaches new heights. In Modern Phase ofsocial justice the main leaders were Shauji Maharaj, JyotiabaPhule, Periar, Birsa Munda, Dr Ambedkar, Kanshiram. Whoplayed a pivotal and Landmark role for the emergence of DalitMovement. Political participation and automy for dalits is arecent popular issue for the democracy of India. Every politicalparties taking new steps for the pacifism of Dalits becauseDalits are a great vote bank for their demands. But they mustknow that the dalits of today is fully aware about their Identityand demand and cannot ignore them.

The main profounder of Dalit movement were Mahar inMaharastra, Malla in Aandhra Pradesh, Vankars in Gujrat,Jatav and Chamar in Uttar Pradesh. Although many othercommunities also played a responsible role for modernchange. Nineteenth century back ground of Mahar and NonBirahman movement in Maharashtra, Emergence of Dalitmovement 1900-1930, and ideology of Ambedkar. TheAmerican experience of Ambedkar,'Ambedkarism' burntManu Samriti, why he adopted Buddism is the key factor ofDalit Liberation and India. Ambedkar give a new meaning fordalit identity for the political and social participation formodern change.

In the contemporary India constitutional Safeguards;caste based reservation; Non political activism between


1970s-1990s, political parties- B.S.P, S.P, gives a newconsciousness about the actual meaning of Dalit identity.Identity give a new meaning to everybody but many timesidentity played negative role because it is also a seed ofcommunalism so it is my humble request to every intellectualshould aware about this type of mentality.Dalit Identity in Contemporary India :Factor responsible for Dalit Identity :

(1) Socio-Religious Reform movement in modernIndia: India has the variety of socio-religious reformmovements in response create an awareness among dalitsand a great renaissance happen in the community of dalits.India has a great tradition of social religious reformer in Indialike Raja Ram MohanRai, Jyotiba Phule, Periar, Naryana Guru,Dr.Ambedkar etc. all of them were the champion of humanrights in our country. They give a real sense of actualizationin dalits.

(2) Culturization : Culturization played pivotal role forsocial change in India the people of depressed class adopt thevalues and tradition anything of higher classes and demandfor high standard. M.N. Srinisason also take responsible is forsocial and political change in India. Jafferlot Christropeconsidered it India's silent Revolution. Lower classes ofMaharashtra, Bihar, West Bengal and Orissa follow the pathof Sanskrisation and demand for high values and life style. Ittakes a strong platform to dalits and they participate everysphere of the country proactively and adamantly.

(3) Western Education : From the origin of RenaissanceWestern education prepared dalit for liberation. Westerneducation prepares for social justice, equality and fraternityin them. Western education aware them about the humanrights among dalits. Phule rejected all Hindu Mythology andcaste system of Hindu. Phule considered responsible to theHindu made Iration for the darkeness and backwardness ofDalits. Dr.Ambedkar also influenced by western Education.He burnt Manusmriti as a symbol of anti Hinduism and adoptsBuddism for the enlightenment of dalits. By the impact ofwestern education Ramaswary Naier stated that there arecertain things which cannot mended but only ended.Hinduism is one such. Dalit take it seriously any sincerelyand follow it.

(4) Staunch leadership : The leadership of Dalits alsoplayed powerful Dalit identification the lower castemovements in Modern India has important role in the world.Basically all of the Leaders of Dalits, they radically rejectedthe castism and untouchablity and demand for the humanrights for dalit. Actually all of Leadership is a Portativeresponse against the dominance of Bharminism was theLeader of human rights awareness in india

(5) Political Participation : After the Social reformmovement the dalit participation in political stage of India,the Largest democracy of the world. WAMSEF, DSE, BVP,SP gives new sense of awareness in dalits. B.S.P becomesnational party any also enjoy the Govt. in U.P., the Largeststate of india any take many stern step for the betterment ofDalit became active and sincere. Dalit are a great vote bank

also and politically active and every National and state Leveltake it seriously. Because it is a Question of identity for dalit.Today's Dalit is not blind about their wants and enlightenabout their fundamental rights.

(6) The Majority - Minority conundrum : After freedomit happen a great contradiction among majority and minorityregarding their interest. Kelkar commission and Mandalcommission also responsible for the conundrum betweenmajority and minority. It gives a motivation to the Dalit in theidentification. And they also demand for their fundamentrights. Many constitutional safeguard happen and Dalitsbecame proactive for the betterment of their life style.Reservation is the burning issue today. It is a major causeresponsible for the conundrum between Majority andMinority. Actually is a era of clash of civilization.

(7) Advancement of Technology : This is the era ofglobalization, liberalization and privatization. No society is freefrom its clutches. Due to the information Technology andscientific evolution depresses classes become aware abouttheir rights and privileges in India RTI and RTE played a pivotalrole for the betterment of Dalit. They became so proactiveabout the Legal issue and they became alert about humanrights violation. The smart phone played key note for theidentity among dalits facebook, whatsapp, twitter and othersocial link played a major role for the nationalism in dalits.

(8) Judicial Activism : This is the era of judicialactivism. Judiciary of India is the main protector of our humanrights. It played a major role for Dalits. This is not the era ofEklavya. When Dronacharyan accepted the thumb of Eklavyafor the sake of his Guru Diksna. The honorable supremecourt take it so seriously and considered it as a so inhumanand against Law of nature. The judiciary of today plays aresponsible role for the identity of dalits and India isbecoming a developed country in the near future.

(9) Peasantry Movement : Present movements is acomplex issue in India in the twentieth one century. This ismost evident when oppressed social groups get politicallymobilized and demand their rights. The upsurge of thepeasants and tribals. The movement for regional autonomyand self determined nation. Actually it is part of the processof continually and changes. Peasantry movement of todaymakes awareness of Dalits. Because they are exploiting bythe inhuman Polices of Govt. Peasantry movement make themunite. For achieving inclusive growth there is a critical needto rethink the role of state. Peasantry movement makes themunite. For achieving inclusive growth there is a critical needto rethink the role of state. Peasantry movement playedproactive role for the identitification of Dalits. They becomemore aware about their rights.Conclusion :

Dalit identity is most recent academic debate today. Itis a movement for social justice, policitical participation andautonomy for dalits. Recent political participation andautonomy for dalits. Recent Political activities have generateda new consciousness of equality in society among dalits.


Research Fellow, Centre on Studies in Sri Guru Granth Sahib, Guru Nanak Dev University, Amritsar (Punjab)

Role of Gurbani Kirtan for Interfaith Understanding(In Context of Guru Nanak Bani)

Research Link - 135, Vol - XIV (4), June - 2015, Page No.

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MRS. RUBY VIG

In fastly integrating and globalizing situation, peopleof different religions and cultures are bound to live adjacentto each other-thus ending in communication and dialogue.When the people of different religions come together withpositive attitude, mutual understanding, openness andrespect for others that is called 'Interfaith Understanding'.The process is termed interfaith dialogue. The dialoguebetween different religious persons should be constructive,useful and beneficial. It can be discussed in formal or ininformal way. Religion is deeply associated with humanemotions and feelings of inner-self of a human being. But ifsomebody gives any adverse comment upon some one'sreligion, it may be deemed an attack on his faith and hisinner-self. It generates an atmosphere of tension and conflictin the world. Such conflictual challenges pose a questionhow to resolve that tension without hurting the feelings ofothers. So there is need of inter-cultural and inter faithcommunication, inter- religion interaction and interfaithdialogue among various groups.

Religion is a powerful tool to motivate and inspirepeople and it can be misused for their vested interests. Thisis because religion has powerful hold on people's thinking,acting and perceiving. Many people/followers of religionshave little in- depth knowledge of other faiths, havemisconceptions and prejudice concerning 'others'. This maylead to breaking up of the moral fiber of the human society.This can be corrected through dialogue, knowledge anddemonstration of the fact that love, compassion, selflessnessand inner force of truthfulness have greater power thanhatred, enmity and self-interest.

So interfaith dialogue, an attempt to discuss common

points, is quite important on practical, ideological andcommunity levels as well as on an individual level. Religioussacred scriptures are a major instrument in conveying themessage of peace. Sacred scriptures lies at the very heart ofreligions. The religions of the world and their leaders have ahigher responsibility of building world peace. This will requiremutual cooperation among the world's religions, races andnations to build a harmonious family of humankind centeredupon Ultimate Reality.

The Sikh scripture, Sri Guru Granth Sahib, is a modelfor inter-religious understanding in today's world. Sikhism isa religion which is founded on the principles of interfaithunderstanding, mutual respect and harmony. For a Sikh it ismandatory that he/she must respect all other religions of theworld and at the same time must protect, guard and allow thefree-practice of the customs and rituals of others. Sri GuruGranth Sahib teaches its followers to love all creations asGod's own manifestation. The Sikh scripture advises allhumans to be true to one's own religion, if one is a Muslimone should be a true Muslim and if one is a Hindu, oneshould be a true Hindu. Guru Nanak Dev made friends fromboth Hindus and Muslims. He treated the whole world as hisown family and all human being as his brothers and sisters.

Sikhism advocates unity of God, unity of human kind,unity in diversity and diversity in unity. It is explained in SriGuru Granth Sahib :

sBy swJIvwl sdwiein qUM iksY n idsih bwhrw jIau](1)

It occupies a unique place among the family of religions.Indeed, Guru Nanak Dev showed the way towards universallove through his practical life, helping the needy in all thetimes, and nourishing them through the power of humans

Sikh Guru gave importance to Kirtan because it creates a sense of true peace, tranquilityand spiritual aspiration. It is sort of communion with Divinity. The minds of devotees whoperform or listen to Kirtan are filled with zeal and fervour. It helps the devotee to purgeoneself of one's biased- consiousness or snobishness and thus deflates one's ego. He realisesthe presence of the One with in and in each member of congregation. This graduallystrengthens the personal relationship between the members of the group and creates lastingand intimate bonds of friendship of the members of Sangat cohesion of the community.


(world) blended with music. The Guru first attracted hisSangat through Kirtan (The term Kirtan is derived from theSanskrit root, 'Kirti', which in Sikhism means singing adevotional song in praise of Akal Purukh or The timelessOne (God). Gurbani Kirtan creates in the listener a field ofemotional depth to contemplate within. Gurbani Kirtan isdevotional by concept and not a mere entertainment. GuruNanak Dev gave his blessings to the world through thesimplest and most direct medium words set to music. Musicreflects and creates salvafic and healthy social conditionincluding the factors that facilitate favorable social change.Role of Gurbani Kirtan in Society :

Gurbani Kirtan is a very powerful medium that facilitatescommunication which goes beyond words, enables it to beshared, and promotes the development and maintenance ofindividual, group, cultural and national identities. This is agreat blessing for Sikhs and non Sikhs alike for Gurbani musicis indeed a universal language that can create harmony wherethere is discord, health where there is disease, andenlightenment where there is ignorance. From ancient timesmusic has been regarded as a sacred art and therapeutic. It isrelated to certain values which are sublime and permanentbut intangible. Guru Nanak Dev was the pioneer of SikhKirtan. He wanted to use music for the spiritual uplift of thesociety. He democratized sacred music and brought it fromthe exclusive halls to the homes of ordinary people. Kirtan isthe universal food-for all without any discrimination: gurbaniadvocates thatjo jnu krY kIrqnu gopwl]iqs kau poih n skY jmkwlu](2)

The history of Kirtan began in Talwandi when one dayhe was sitting under a shady tree absorbed in his thoughtand sweet and soft music of rebec (Rabab) fell on his ears.He got up and went in the direction of the source of musicand reached the spot. It was Bhai Mardana who was playingrebec. It did miracles, the music coming out of the strings ofrebac and the scriptures intuited of Guru Nanak combined toproduce intense love for God in the hearts of the listeners.Guru Nanak Dev used music as an instrument of nationaland human kind integration. His accompanist Mardana, wasa Muslim. The blending of Hindu and Muslim music wasinitiated by Guru Nanak Dev during Babar's time.

Guru Nanak Dev started his travels of the world andduring his itineraries met the people having spurious notionsabout God, following wrong principles of morality andsticking to unsound Margas of realization of God- idolatry,ritualism and asceticism. He seldom entered into argumentsand heated discussions; he would only compose and recitea shabad containing spiritual ideas, which was an effectiveway of dialogue. This produced a change both of mind andheart in the listener.

It was Guru Nanak's soul-search music which cleansedthe hearts of sinners and transgressors such as Sajjan thug(A robber) at Talamba (near Multan). There was a saraidistantly situated from human habitation. It was run by Sajjanthug. He posed as a deeply religious man to win the

confidence of the pilgrims. He had constructed a temple anda mosque side by side. But at night he would loot the pilgrims,kill them and bury them in a corner reserved for dead bodies.Guru Nanak Dev came to know of nefarious design of Sajjan.Guru Nanak Dev stayed there for the night. When the nightadvanced a little and Sajjan began to make preparations forthe execution of his murderous plan, Guru Nanak Devdirected Mardana to set his rebec to Suhi Raag. Guru sangthe following shabad in an enrapturing tune:aujlu kYhw iclkxw Goitm kwlVI msu]DoiqAw jUiT n auqrY

jy sau Dovw iqsusjx syeI nwil mY clidAw nwil clMin@]jQY lyKw mMgIAY

iqQY KVy idsMin](3)

Sajjan listened to the Shabad sung in a melodious andeffective tune. His mind began to experience a change. Hisnefarious designs stood exposed and his dark future beganto haunt him. The grip on the dagger relaxed and weapon fellto the ground. Instead of attacking the Guru he fell on hisfeet and begged to be pardoned. He pledged to give up thelife of crimes and misdeeds and became a reformed man.

Gurbani Kirtan clears the mind of the accumulated filthof previous existences. It gradually washes the inner malconsciousness and man can become pure and unpollutedthrough the power of Gurbani Kirtan. It is a miracle of Banithat sinners and transgressors like Sajjan thug, Nurshah,Koda and Wali Kandhari were redeemed by the Guru.Hundreds of such Sakhis provide some information aboutGuru Nanak's biography, holding spiritual lessons for us.Devotional singing of the Bani in 31 Ragas (Musical modesbased on specific scales) accompanied by particular tala(rhythmic beats) was the medium through which Guru Nanaklaid down the foundation of a new religious community. Hetravelled in Muslim countries and also wrote and sang incolloquial Persian. During his initinerary to Macca GuruNanak paid a visit to Baghdad. He camped on the outskirtsof the city for several days. Early in the morning he wouldsing the praise of God. In the Islamic law music is prohibited.A complaint was lodged against Guru Nanak by Muslims foropenly defying the Muslim law. Pir Dastgir sent orders toGuru Nanak to stop Kirtan immediately but Guru Nanak paidno heed to that and continued his usual programme of singingthe praise of God. Pir directed the people to give the Guru apunishment decreed by law, which was that he should bestoned to death. The Guru calmly replied, "My dear brothersit is the time of Namaz i.e Prayer". On hearing this all theMuslims got ready to say the prayer first, which accordingto the Islamic law have scheduled times. Since every Namazis to be proceed by an Azan ( It is an intimation given by aman in charge of prayers in the mosque to the people in aloud voice that it is the time to start the prayer), Guru Nanakstepped forward and said the Azan in a loud but sweet voice.At the end he said:

God is great (Alla- hu- Akbar).Nothing is true except God (La- illahi- i- Lila).Rise up for the protection of good ( Hai- Al-Alfalah).


God is true (Sat Kartar).On hearing these invocations solemn stillness held in

the air, pin drop silence ensued, the fingers of the mob holdingthe stones straightened and the stones unconciously felldown on earth. None dared to pelt the Guru. Coming to knowof this the Pir himself came down to see the Guru. Then Guruexplained the importance of music in life that music helps aman in concentration. On hearing music the mind is softened,it melts the heart and makes it compassionate and loving.Kirtan is a dynamic art the spiritual upliftment of man. ByKirtan the soul is lifted into an almost mystic union withGod; the devotee forgets himself and his physical desires,and surrenders himself before God. It the only art whichhelps in developing the frame of mind. Guru Nanak alsoadopted folk tunes and created Ragas like Tukhari. Like anytrue prophet, Guru Nanak came down to the levels of audienceand lifted them upto the highest heights through the powerof 'Kirtan'.

After finishing his travels, Guru Nanak settled atKartarpur on the right bank of the Ravi and led a domesticlife of a house holder. Early in the morning, he would hold akirtan darbar, then he would go to his fields for work. In theevening, after finishing day's labour, again there was a Kirtandarbar. The devotees began to visit the place in large numbersfrom far and near. Guru Nanak propagated his message ofnon discrimination, equality, love and peace through kirtan.So institutions of Pangat and Sangat originated here.

Kirtan purifies the mind and leads to a life of virtue. Itproduces a desire in devotee to emulate the qualities whichwe associate with God, such as truth, justice, fearlessnessetc.

hir iqsu ibnu koeI nwih fru BRm Bau dUr kir](4)

Thus we can conclude that Sikh Guru gave importanceto Kirtan because it creates a sense of true peace, tranquilityand spiritual aspiration. It is sort of communion with Divinity.The minds of devotees who perform or listen to Kirtan arefilled with zeal and fervour. It helps the devotee to purgeoneself of one's biased- consiousness or snobishness andthus deflates one's ego. He realises the presence of the Onewith in and in each member of congregation. This graduallystrengthens the personal relationship between the membersof the group and creates lasting and intimate bonds offriendship of the members of Sangat cohesion of thecommunity:

jh kIrqnu qyrw swDU gwvih qh myrw mnu lwgY](5)

According to Sikhism Kirtan is an important languagethat speaks to humankind's soul. With reciting, it's no longera man telling you, it's a man speaking the word of God.Listening is important in Kirtan and so is in interfaithdialogue. Kirtan is to be listened attentively to connect one'ssoul to go. Kirtan asists in connecting soul to higher level ofconciosness therefore it is bound to be beneficial in interfaithunderstanding by connecting people with each other andcreating the atmosphere of love, peace and harmony.

References :

(1) Guru Granth Sahib, pg 97.(2) Ibid, pg 867.(3) Ibid, pg 729.(4) Ibid, pg 83.(5) Ibid, pg 610.(6) Dhillon, B.S., Interfaith Study of Guru Granth Sahib,

Guru Nanak Dev University, Amritsar, 2005.(7) Gurnam Singh, Gur Shabad Kirtan, Gurmat Parkashan,

Patiala, 2005.(8) Kanwal, Gurcharan Singh (Ragi), Kirtan Nirmolak Heera

and The Art of Music, New Delhi, 1998.(9) Mansukhani, Gobind Singh, Indian Classical Music and

Sikh Kirtan, Oxford and IBH Publication, Delhi, 1982.(10) Pashaura Singh, Sikhism in Global Context, Oxford

University press, New Delhi, 2011.(11) Sanghera, Gurnam Singh, Interfaith Relations: A Sikh

Perspectives, Singh Brothers, Amritsar, 2008.

(12) AmrjIq isMG, gurmiq ivc kIrqn dw mhq`v, gurU nwnkdyv imSn, pitAwlw, 1992.

(13) AOlK, AjIq isMG, kIrqn pRmwx, BweI cqr isMG jIvnisMG, AMimRqsr, 2003.

(14) dIvwn, hrdyv isMG, jIvn srl kIrqn isiKAw, (Bwgpihlw), BweI cqr isMG jIvn isMG, AMimRqsr, 2005.

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