Perspectives On Guru Granth Sahib

PERSPECTIVES ON SRI GURU GRANTH SAHIB 1
ISSN-2393-9745
JOURNAL
PERSPECTIVES ON
GURU GRANTH SAHIB
Vol. IX 2014
Editor
Dr. Balwant Singh Dhillon
CENTRE ON STUDIES IN SRI GURU GRANTH SAHIB

GURU NANAK DEV UNIVERSITY
AMRITSAR - 143005 (INDIA)
2 PERSPECTIVES ON SRI GURU GRANTH SAHIB
JOURNAL
PERSPECTIVES ON
GURU GRANTH SAHIB
(Centre on Studies in Sri Guru Granth Sahib)
Patron
Dr. A.S. Brar
Vice-Chancellor
Guru Nanak Dev University, Amritsar
Editor
Editorial Board
Dr. Gulzar Singh Kang Professor
Dr. Jagbir Singh, Delhi Professor
Dr. Jaspal Kaur Kaang, Chandigarh Professor
Dr. Harbans Lal, Texas, U.S.A. Professor
OUR CONTRIBUTORS
1. Dr. Balwant Singh Dhillon, Director, Centre on Studies in
Sri Guru Granth Sahib, Guru Nanak Dev University, Amritsar ñ 143005.
2. Dr. Gurnam Singh Sanghera, Honrary Visiting Professor, Centre
on Studies in Sri Guru Granth Sahib, Guru Nanak Dev University,
Amritsar - 143005.
3. Dr. N. Muthumohan, Professor, Centre on Studies in Sri Guru
Granth Sahib, Guru Nanak Dev University, Amritsar.
4. Dr. D.P. Singh, 2516, Pollard Drive, Mississauga, ON L5C 3H1
Canada.
5. Dr. Ranbir Singh, Professor Emeritus Ohio State University,
U.S.A. Before moving to USA in 1965, he worked in the Irrigation
Department, Punjab as Assistant Engineer to Deputy Director
Designs in the Bhakhra and Beas Design Directorate.
6. Dr. Harmeet Sethi, Associate Professor, Deptt. of History,
Postgraduate Govt. College for Girls, Sector 42, Chandigarh.
7. Mrs. Ruby Vig, Senior Research Fellow, Centre on Studies in
Sri Guru Granth Sahib, Guru Nanak Dev University, Amritsar.
8. Dr. Gulzar Singh Kang, Professor, Centre on Studies in Sri Guru
9. S. Salinder Singh, Senior Research Fellow, Centre on Studies in
10. S. Sukhpal Singh, Senior Research Fellow, Centre on Studies in
11. S. Charanjit Singh, Project Fellow, Centre on Studies in Sri Guru
12. Mrs. Samrath Kaur, Senior Research Fellow, Department of
Guru Nanak Studies, Guru Nanak Dev University, Amritsar.
CONTENT
1. Formation of Early Sikh Identity Dr. Balwant Singh Dhillon 1
2. Religion, Minority and Sikhs Dr. Gurnam Singh Sanghera 13
3. Kudrat (Nature) in Guru Nanak's Dr. D.P. Singh 27

Holistic Vision
4. Interpreting Sri Guru Granth Sahib Dr. N.Muthumohan 41
5. Misl Shaheedan: An Addendum Dr. Ranbir Singh Sandhu 53
6. Maharaja Ranjit Singhís Expedition Dr. (Mrs.) Harmeet Sethi 61

of 1819
7. Gurbani Sangeet: A Bibliography Mrs. Ruby Vig 73
8. gurmiq qy sU&Imq : fw. gulzwr isMG kMg 119

AiDAwqmk pirpyK
9. is`K ivrwsq dI sWB-sMBwl silMdr isMG 133
10. s. mnmohn isMG duAwrw suKpwl isMG/crnjIq isMG 145

sRI gurU gMRQ swihb dy tIky Aqy
dyS dI vMf bwry
fw. suirMdr kOr dy AnuBv
11. Book Review, Haqiqat-i-Sikhan Mrs. Samrath Kaur 173

Journal ISSN-2393-9745
Perspectives
on
Guru Granth Sahib
Vol. IX 2014
Editor
Centre on Studies in Sri Guru Granth Sahib

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PERSPECTIVES ON GURU GRANTH SAHIB

The quadri-centennial celebration of the installation of Guru Granth
Sahib in Harmandir Sahib at Amritsar, is the most solemn occasion for
the Sikhs. Guru Nanak's experience of the numinous forms the core of
Sikh Scripture. Besides the six Sikh Gurus, the sacred writings of fifteen
medieval Indian Bhagats and Sufis and persons associated with the Sikh
Gurus are preserved in it. The language used in it transcends the boundaries
of both religion and region. Its style is a unique blend of music and poetry.
The Sikhs look upon it as the very Word of God. In the recent years
a number of scholars from diverse fields have shown a keen interest in
the Sikh Scripture to fathom its vast ocean of wisdom. To provide a forum
to all such scholars, Guru Nanak Dev University, Amritsar has launched
a new yearly journal Perspectives on Guru Granth Sahib. It carries
high quality research papers relating to the various aspects of Guru Granth
Sahib.
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FORMATION OF EARLY SIKH IDENTITY

The Sikh Religion is deeply rooted in the numinous as well as

historical experience of Guru Nanak and his nine successors. An analysis
of Guru Nanakís writings makes it abundantly clear that he intensely felt
himself to be an instrument of God and made the Divine Will known to
the people through the medium of his Bani. It is a fact that none of the
prevalent religious traditions of India deserved his unqualified approval. His
criticism of the decadent state of contemporary religious orders leaves no
doubt that he was not interested in any manner to follow their suit. Like
a genuine prophet, he unequivocally challenged the evil order whether it
was social, religious or political.1 In order to bring about a radical change
in the existing social order he denounced the caste system and values
attached to it. For the establishment of a fresh world order, he propounded
the ideals of Unity of God and brotherhood/sisterhood of humankind which
in turn transformed the whole gamut of human relationship. Guru Nanakís
successors continued to strive for his mission which ultimately fructified
in the emergence of a new socio-religious dispensation, in the shape of
Sikh Panth in Northern India. The present study looks into the markers
of Sikh identity that the Sikh Panth had come to enjoy at its earlier stage
of history.
II
There is no doubt that Guru Nanakís world-view was quite different
from that of the other religious traditions prevalent in India at that time.
Sometimes one come across scholars who feel that Guru Nanak was akin
to the medieval Bhagats and was chiefly concerned with social reforms
and has nothing to do with the establishment of a new religion. This
category of scholars often remark that the Sikh Gurus did not show much
concern for establishing the religious boundaries of Sikhism. According
Harjot Oberoi early Sikh identity was fluid, amorphous and unfixed in
nature.2 The identity issue can be best explained if we have a clear
comprehension of how the religious experience of a founder unfolds itself
in definite attitudes and different forms of expression. According to Joachim
Wach, all religions despite their wide variations are characterized by three
universal expressions i.e. the theoretical, a system of belief; sociological,
a system of social relations; and practical, a system of worship. In his
considered view, until all of these are found, one may have religious
tendencies, religious elements, but not a complete religion.3 On the basis
of above taxonomy, let us have a look at early Sikhism, whether these three
expressions of religious experience were clearly discernible. After identifying
these expressions, we will be in a position to underline the religious
boundaries of early Sikhism, within which it expressed itself at its earlier
stage of history.
III
The system of belief is considered to be the heart or kernel of any
religion. Without going into details, it is sufficient to recall that theoretically
speaking Sikhism is purely a monotheistic religion. There is no compromise
on Unity of God-head. Manís first and foremost allegiance is to God alone.
God is Transcendent as well as Immanent and responds to prayers and
true supplications. God had revealed Himself through the bani, i.e., Sabad,of
the Sikh Gurus. He is the Creator and world is totally dependent on Him
for its existence. Everything, except God is transitory in this world. Though,
world is not as real as the Creator yet it is not an illusion, i.e., Maya as
depicted in the Indian tradition. To achieve Summun Bonum, one is not
required to indulge in asceticism and there is no need to renounce the
family, society and the world. Man could achieve liberation by contemplating
on the Name of God, in an easy way i.e., Sahaj. Guru Nanak and his
successors did not believe in the four-fold division of society which was
then believed as divinely ordained. They have firm faith in the equality and
brotherhood of humankind.
Theoretically, Sikhismís world-view is incomplete without the idea
of Guruship. Guru Nanak was a Divine Preceptor. He and his successors
were believed to be intermediaries between God and the Sikhs. They
revealed the Divine will through their Bani,i.e., Sabad or the word of God.
Succession to Guruship was spiritual and for it mystical/spiritual union with
the Preceptor was of utmost significance. The successors of Guru Nanak
were not merely his spiritual heirs, but they were an embodiment of the
spirit of ëNanakí also. Hence, Unity of Guruship was one of the cardinal
principles of Sikh faith, a fact to which the Sikhs as well as the non-Sikh
writers have mentioned time and again. Although, the Sikh Gurus were
physically different yet they were believed to be one in ëSpirití (Jyoti) and
possessed the same light i.e. divine knowledge. While translating their
religious experience into words the Sikh Gurus did not make use of personal
names but used the pen name of ëNanakí. Mirza Zulfiqar Ardistani Mubid
Shah, a contemporary of the Sixth Guru and author of Dabistan-i-
Mazahib was a witness to the fact that the Sikhs believe that spirit of
Guru Nanak has come to dwell in his successors.4 Hence, none other than
the legitimately appointed Guru, deserved the allegiance of the Sikh
community. Obviously, Unity of God, Brotherhood/sisterhood of humankind
and Unity of Guruship formed the cardinal principles of theoretical expression
of Sikh religion.
IV
Usually, no religion can function without a modicum of practical
expression i.e. a way of worship. In fact what is theoretically formulated,
it is expressed through religious practices viz., liturgy, sacraments and
devotional practices and methods. It has been observed that practical
expression always plays an important role in evolving and preserving
distinct identity of a community. Sikhism is a revealed religion in which
doctrinal elements determine the acts of reverence towards the ëNumení.
Scriptural as well as historical sources suggest that right from the beginning
Nam, Dan and Isnan, i.e., internal as well as external purity have been
the hall-mark of Sikh way of life. For it both individual and congregational
modes have been prevalent among the Sikhs.
The place where the early Sikhs used to meet for devotional and
religious purposes was known as Dharamsala, a prototype of modern day
Gurdwara. In early Sikh literature, we come across frequent references
to the Dharamsala, which suggest that it stood at the centre of the religious
life of the Sikhs. Guru Nanak and his successors carried on to establish
these centres at different places in and outside Punjab.5 Later on the Sikhs
organized themselves into congregations and went on to set up these
centres in various parts of the country.6 Every Dharamsala had a langar
(community kitchen) attached to it which provided food and shelter to the
wayfarer and pilgrims as well. Both these institutions were run by the
collective efforts of the Sikhs, consequently maintenance and administration
of these institutions also formed part of their religious obligations. Since,
the Sikh Gurus have enjoined upon the Sikhs to share their earnings with
the others, resultantly dan (charity) in the shape of cash and kind to
maintain these institutions also became an important part of practical
expression. Guru Arjan institutionalized it in the form of daswandh (tithe)
and strengthened the institution of (masands) whom he deputed to collect

it from the Sikhs.7
It is worth-noting that since its inception voluntary service (seva) has been
one of the cardinal virtues of Sikh Panth. Significantly, the Sikh Gurus elevated
the self-less service to the status of holy worship. Bhai Gurdas mentions various
froms of seva performed by the Sikhs voluntarily.8 For example he mentions
sweeping of the compound of Dharamsala, fetching of drinking water, grinding
of grains for the consumption in community kitchen, waiving of fan to comfort
the congregation and dusting the shoes of visitors to the Dharamsala etc., which
were done by the Sikhs with religious fervor.
Basically, Dharamsala was a religious place where kirtan, recitation
of Gurbani and devotional exercises of the Sikh community took place.9
For the purpose of worship Guru Nanak had not relied upon any scripture
of the Hindus and the Muslims. It is worth noting that he made use of
his own hymns for devotion to God. Consequently, Gurbani was the major
and most sought after mode of worship. It occupied a position of reverence
in the religious life of the Sikh community. Early Sikh literature makes
reference to the text of Japu, So dar and Kirtan Sohila, recitation of
which had become an essential part of the Sikh liturgy.10 Besides the
session of divine music, discourse on the theological issues, also formed
part of the life in Dharamsala. The Sikh code of conduct (rahit) which Guru
Amar Das is said to have promulgated for the observance of the Sikhs,
also refers to narration of anecdotes relating to the Sikh Gurus in the
congregation.
In order to express their religious experience, Guru Nanak and his
successors had adopted the vernacular language which according to the
author of Dabistan, was spoken in the countryside of Punjab.11 For the
purpose of recording of Gurbani the Sikh Gurus instead of relying upon
Devnagari, evolved the script of Gurmukhi. In that way they smashed the
myth of holy character of Sanskrit and Arabic as well. They demonstrated
how a vernacular language is equally well suited and can be employed
effectively for making known the revelation of God. Religious service and
worship in the Dharamsala were conducted in Punjabi. Consequently,
Punjabi written in Gurmukhi characters came to be identified with the Sikh
community. As the religious practices revolved around Gurbani, subsequently
pothis of sacred hymns were made available, which were duly installed in
the Dharmsalas.12 The codification and installation of Adi Granth in Darbar
Sahib Amritsar in 1604 by Guru Arjan was a the most defining moment in
the history of the Sikh Panth because now they had come to possess their
own scripture. Soon it replaced all the pothis and occupied a prominent place
of reverence in all the Dharamsalas of Sikh world.
Gradually and slowly the Sikhs had come to have their own customs
and rites. Guru Amar Das had asked the Sikhs to celebrate their own
festivals.13 Bhai Gurdas affirms that celebration of Vaisakhi and Gurpurabs
relating to the lives of the Sikh Gurus had come into vogue among the
Sikhs.14 The author of Dabistan testifies that on the eve of Vaisakhi, the
masands along with their sangats, used to visit the Guruís court.15 The
Sikh code of daily worship outlined by Guru Ram Das had found further
exposition at the hands of Bhai Gurdas. According to it an ideal Sikh arose
early in the morning, took his daily bath, recited the daily morning and
evening liturgical texts, paid a visit to the Dharamsala or Gurdwara
without any fail, listened to the Kirtan, benefitted from the company of
the Sikhs gathered there, kept his mind attuned to the Sabad, in his spare
time engaged himself in copying of pothis of Bani, gave unqualified
allegiance to the Guru and obeyed his commands like a slave.16
Foregoing description suggests that the early Sikhs were not dependent
on Hindu scriptures and law books for their worship and social behavior.
Bhai Gurdas reiterates that except the Supreme Being, the early Sikhs did
not worship the gods, goddesses, deities, divine personalities, animate or
inanimate objects.17 The author of Dabistan confirms that the Sikhs firmly
believed in the Unity of God and did not venerate the Hindu avtaras, the
temples and their idols. He had also observed that among the Sikhs there
was nothing sort of austerities and worship enjoined by the laws of Hindus,
and they did not recite their mantras (Vedic and Puranic hymns).18
Significantly, the Sikh practices were simple in nature and were completely
free from futile rituals, austerities, sacrifices and superstitions. The Sikh
mode of worship worked as a bulwark to curb the emergence of other
worldly attitude among the Sikhs. Moreover, the Sikh practices struck at
the very root of Brahamanical system and thus made the early Sikh society
free from its strangle-hold.
V
Sociological expression is also very vital because it determines
whether the doctrinal expression of a particular religion is socially vibrant
or not. Secondly, it results in the formation of a society of its adherents.
Thus, by virtue of its nature, sociological expression not only creates but
also sustains a social relationship. Without it independent identity of a
religion is hard to be established. Looking at the sociological expression

of early Sikhism, the institution of sangat (congregation) stood at the centre
of community life of the Sikhs. Origin of it in Sikhism can be traced back
to the times of Guru Nanak. During his itineraries into different lands, quite
a few persons had got interested in his message. He enrolled them as his
followers and organized them into congregations (sangats).19 A group
meeting of two Sikhs came to be known as the assembly of saintly persons
( sadh sangat) and a gathering of five Sikhs ( panj parmeshar) enjoyed
the status of a holy assembly.20 Although, initially the sangats had come
into being at the instance of the Sikh Gurus but later on the Sikhs had started
organizing themselves into the sangats. The sangat was a group of
likeminded persons, who were supposed to live a common life under certain
norms. To become a member of the sangat there was no restriction of
caste, creed and gender, but one was required to follow the principles of
equality and brotherhood. The early Sikhs had come from diverse socio-
religious and professional groups.21The manji and masand systems introduced
by the third and fourth Gurus respectively, had established a direct link
between the Sikh Gurus and their followers. Usually, the sangats used to
visit the Guruís court annually on the eve of Vaisakhi and offered voluntary
tributes.22 Besides, whenever the occasion demanded they contributed to
fulfill the specific demands of the Sikh Gurus.
The sangat was not an ordinary folk but an embodiment of the Guru
and God as well.23 In the absence of personal Guru, the sangat was the
chief socio-religious body which took decisions about the secular as well
as religious matters concerning the Sikh community. The author of Dabistan
affirms that whenever a Sikh had a particular wish the sangat was
requested to join the prayer that his wish may be fulfilled.24 With the
development of Sikhism, the role and functions of the sangat had got
magnified. Gradually, the sangat had got such a socio-religious clout, that
Sikh Gurus used to solicit their views on important matters. The origin,
organization, administration and functions of the sangat reflect the corporate
sprit and democratic tradition prevailing among the early Sikhs. In fact the
roots of the doctrine of Guru Panth, can be traced back to the pre-
eminence of sangat in early Sikh tradition.
Scholars of religion are well aware that formation of a religious
community results in change in social behavior. It tends to replace the
previous social customs of the converts. In the case of early Sikhs, their
socio-religious customs were in the process of evolution. An examination
of early Sikh literature confirms that the Sikhs had come to have their own
distinct initiation and salutation practices. It was Guru Amar Das who
evolved the birth, death, and marriage ceremonies for the Sikhs.25 Moreover,
he took keen interest to preserve the social unity and doctrinal originality
of Sikhism and did not allow it to relapse into Hinduism. The code of
conduct which Guru Amar Das is said to had promulgated is very significant
to understand the social and moral boundaries within which the early Sikhs
operated at that time.26 It follows as:
1. Have faith in the teachings of one who is a Sikh of the Guru!
2. Do not covet anotherís wife!
3. Forbear from meeting those who would make you forget the Guru!
4. Sleep when you feel sleepy and do not sleep without feeling need for
sleep!
5. Do not torture the body!
6. Sing sacred hymns or narrate anecdotes relating to the Guru!
7. Speak only when spoken to!
8. Sing the Word (Sabad)!
9. Do not speak falsely!
Similarly, Guru Arjan is also credited with evolving the character of
Doís and Doníts for the Sikhs, which is considered to be the Covenant
(Ten Commandments) of Sikhism.27 The five Doníts are:
1. Do not steal!
2. Do not commit adultery!
3. Do not speak ill of other!
4. Do not gamble!
5. Do not take liquor nor eat flesh!
One who performs the following five acts attains liberation in this
life :
1. Regularly joins the congregation (sangat)!
2. Respects the humble, the needy and those in distress and desires
otherís welfare!
3. Arranges without extraneous consideration, the betrothal of one to
whom no one is prepared to give a spouse!
4. Instructs others with the aim of converting a manmukh into a Sikh!

5. Prays for the good of everyone and wishes to see no one in pains!
Obviously, the above manuals were aimed at regulating and discipline
the community life of the Sikhs. Indeed, to organize and build the Sikhs
into a healthy society, all the above norms were very much needed. Beside
these manuals, there is sufficient material in the vars of Bhai Gurdas which
provide a peep into the sociological expression of early Sikh community.
According to him for their social relations the Sikhs were not governed
by the Varna Ashrama Dharma; neither they believed in superstitions nor
followed the caste restrictions; they lived house holderís life with only one
wife; they treated all the Sikhs as their brethren; they had highest regard
for their parents; they held the women-folk in highest esteem; they shunned
away from the company of manmukhs and minas; they mixed freely with
each other in the congregation and sat together to partake food at the
community kitchen; they had their own initiation ceremony and their own
mode of greetings; in society they behaved humbly and were sweet to
everybody; they lived a disciplined life and did not eat or sleep too much;
economically, they had employed themselves in useful avocations and
worked hard to earn their livelihood; they did not steal othersí property
and considered unlawful to usurp the rights of others; they did not mis-
appropriate the offerings and tribute; they were always benevolent and
contributed towards the well being of others.28
The self image that the Sikh community had developed at its earlier
stage of history suggests that besides abrogating their social ties with the
Hindu society they had developed their own social customs and values.
Resultantly, the Sikhs had not only drifted away from the Hindu Society
but had also come to form a new brotherhood.
VI
Foregoing discussion suggests that towards the beginning of 17th
century the Sikh religious experience had found its theoretical, practical
and sociological expression. We can very safely state that the early Sikhs
had come to acquire their own system of beliefs, their own mode of worship
and religious practices. Now they have their social and moral ideals and
customs which governed their day-to-day life. Consequently, the doctrinal,
devotional and social boundaries of early Sikh tradition were clearly
demarcated. Undoubtedly, the religious experience of Guru Nanak had
developed into a full-fledged religion. In contradistinction to Islam and
Hinduism, Bhai Gurdas calls it by various names such as Nirmal Panth;

Gurmukh Marg; Gurmukh Panth; Gurmukh Gaadi Rah etc; which was
totally a new religion.29 In this context, Guru Amar Dasís perception of
Sikhism in relation to Hinduism is worth quoting:
The six systems of the Hindus are prevalent today but Guruís School
is unparalleled. Liberation is attained by absorbing Guruís
philosophy... Through Guruís school, the world finds liberation...
Guruís philosophy brings everlasting joy.30
Significantly, during the pontificate of Third Master, the Sikhs had
emerged as a distinct socio-religious entity. When Guru Amar Das was
on a visit to Kurukshetra and Haridwar, he along with his entourage was
not subjected to pilgrimage tax levied on the Hindus.31 Evidently, in the eyes
of Mughal officials the Sikhs had ceased to be a part of the Hindu society.
It was the first occasion in early Sikh history that an outsider had recognized
them as a separate entity.
Satta and Balwand, the minstrels at Gurusí court glorify Sikhism in
the form of a spiritual Empire.32 According to them it had superseded all
the religious traditions of Indic origin as Guru Nanak has churned out the
ocean of sabad in order to establish a new spiritual realm. They underline
the revolutionary and unique character of Sikhism that it stands for exclusion
of ascetics or otherworldliness and inclusion of householders i.e. a world
order that has spiritual as well as temporal dimensions.33 In their opinion
the Sikh Gurus made the Ganges flow upstream as they opened the way
of liberation to householders who were earlier not eligible for Mukti. The
Sikh and non-Sikh contemporary sources confirm that during the pontificate
of Guru Arjan, the Sikh Panth was well established not only in the Punjab
only but it had made its presence felt in other parts of India as well. They
observe that because of the all- inclusive message of Guru Arjan the
number of Sikhs had multiplied into millions.34 It became a pan Indian
movement. Not only the Hindus even some of the Muslims had also come
into its fold. The rapid expansion of Sikhism coupled with its appeal among
the Muslims was an eyesore in the eyes of Emperor Jahangir35 and that
was the chief factor that Guru Arjan fell a martyr in 1606 at the hands
of Mughal State which at that time was bent upon establishing a unitary
type of society in India and for that matter to achieve its objective thought
it prudent to remove the Guru of the Sikh Panth from the scene altogether.
Obviously, the early Sikh Panth had not only become conscious of its
separate identity but its unique features were also not altogether unknown
to the others.
Notes and References

1. For the characteristics of prophetic experience, see J. Milton Yinger, The Scientific
Study of Religion, Collier-Macmillan, London, 1970, pp.143-150.
2. Harjot Oberoi, The Construction of Religious Boundaries, Oxford University Press,
Delhi, 1994, pp. 47-60.
3. Joachim Wach, Sociology of Religion, University of Chicago, Chacago, 1944, p. 19.
4. Dabistan-i-Mazahib, an early 17th century Persian source, devotes a chapter to the
Sikhs. The author describes the early Sikhs as Nanak Panthis and also calls them
Gursikhs. This chapter has been translated into English by Dr. Ganda Singh, published
in The Panjab Past and Present,Vol. I, April, 1967, Punjabi University, Patiala. All
references culled from it hereafter are given as Dabistan, with page numbers from The
Panjab Past and Present; Dabistan, p. 55.
5. For instance during this period, the Sikh centres of Kartarpur (Pakistan), Khadur,
Goindwal, Amritsar, Tarn Taran, Kartarpur (Doaba) etc., were founded by the Sikh
Gurus.
6. Varan Bhai Gurdas (ed. by Hazara Singh and Bhai Vir Singh) Khalsa Samachar,
Amritsar, 1962; Var, 11. 24-31.
7. Dabistan, p. 58.
8. Varan Bhai Gurdas, Vars, 6,12; 20,10.
9. Ibid, 1.27; 9.17.
10. Ibid., 1.38; 26.4.
11. Dabistan, p. 54.
12. Goshti Guru Miharban (ed.Govind Nath Rajguru), Panjab University, Chandigarh,
1969, pp. 79, 91.
13. For details, see Balwant Singh Dhillon, ìGuru Amar Das and the Mughal Stateî,
Journal of Sikh Studies, Guru Nanak Dev University, Amritsar, Vol.XI, Aug. 1984,
pp. 87-95.
14. Varan Bhai Gurdas, Vars, 1.27; 9.17.
16. Guru Granth Sahib, pp. 305-306; Varan Bhai Gurdas, Vars, 6.3; 13; 26.4; 28.15.
17. Varan Bhai Gurdas, Vars, 5.6-10; 6.7-8.
18. Dabistan, pp. 50, 51, 57, 63.
19. Varan Bhai Gurdas, Vars, 1. 27; 24. 1.
20. Ibid., 13. 19.
21. Ibid., 20.7; Dabistan, pp. 57,58.
23. Guru Granth Sahib, pp. 317, 1315; Varan Bhai Gurdas, Vars, 16.15; 25.25; 39.12.
25. Balwant Singh Dhillon, op. cit., pp. 88-89.
26. ëSakhi Guru Amar Das Ki Mahalla 3í is a very important source but has been ignored
by scholars while commenting on the Sikh code of conduct. For the text of Sakhi, see
Narinder Kaur Bhatia, Sri Satguru Ji Ke Muhain Dian Sakhian, published by herself
from Amritsar, 1978. The Sakhi, has been rendered into English by Nripinder Singh in
The Sikh Moral Tradition, Manohar Publications, New Delhi, 1990, pp. 102-103.
27. ì Sakhi Mahalla 5î is found in some old manuscripts of Adi Granth. G.B. Singh was
the first scholar who located it in a manuscript of Adi Granth, lying at Banigram, in
Eastern Bengal, see ìSikh Relics in Eastern Bengalî Dacca Review, Vol. V. 1916;
reproduced in The Panjab Past and Present, Vol. I, April 1967, p.93; for its English
rendering, see Nripinder Singh, op. cit., p. 103.
28. These points have been culled from various Vars : 1.3; 6.12; 7.1; 23.20; 28.18; 29.11.
29. Varan Bhai Gurdas, Vars, 1.26; 18.14; 23.1.
30. Guru Granth Sahib, pp. 360-365.
31. Ibid. pp. 116-117.
32. Ibid. p. 966.
33. Surjit Hans, A Reconstruction of Sikh History from Sikh Literature, ABS, Publications,
Jalandhar, 1988, p. 179.
34. Varan Bhai Gurdas, Vars,11.24; 13.19; Dabistan, p. 57.
35. Tuzuk-i-Jahangiri (Eng. Tr. A. Rogers), Munshi Ram Manohar Lal, Delhi, 1968, Vol.
1, p. 72.
RELIGION, MINORITY AND SIKHS

Dr. Gurnam Singh Sanghera
The process of globalization has brought diverse people nearer to

each other. The culture of globalization and globalization of culture strain
towards de-territorialisation and re-territorialisation of person/communities
of economic and political power in the current age of global village.
Globalization is perceived as a multifaceted and diversified procedure that
delocalizes humans; fosters socio-economic interaction across geographical,
political, and cultural boundaries, expedites human activities and networking
at global level, at an unprecedented speed and immensity, contracting time
and space thereby. Transnational migration of people is now an indispensable
component of human history. Sikhs have been immigrating at their own
volition to other countries as sojourners with the best desire and intention
to return home, though scarcely returned permanently. Due to globalisation,
ethnic and religious communities all over the world have been ëde-socialized,
re-socialised and transformed into ëcultural symbolicë groups. But Sikhs,
Jews etc. have made every effort to retain their cultural, religious and
ethnic identities- and maintained solidarity at certain levels, especially at
the religious level.
I
Religion matters significantly in how people live their lives from birth
to death. Religion is decidedly (tremendously) pertinent because it is such
a fundamental dimension of human life incorporating culture, language,
tradition, worldview, socio-economic aspects and is the fundamental necessity
of the spiritual realm. Religion is a vital constituent of billions of peopleís
lives and religion or religious beliefs may not be satisfying for some
secularists and some Western social scientists studying human behaviour
and social movements but it reverberates profoundly in the most elementary
key values and choices in life.
Religion as a social force can be employed to build bridges and
manoeuvred to erect walls to divide communities. How religion functions
and what type of role it plays in the society depends upon factors, such
as political, economic cultural environments in which a particular religion
operates. Religion is a total way of life anchored in faith in God and
expressing itself in ethical conduct at the individual and societal level.
Religion is not for confining virtue, compassion and justice for a specific
community, as an exclusivist approach seldom transcends one's own religious
boundaries. In a sense, certain aspects of globalization make it easier to

put across universal, all embracing message of religion and its core values.
Instead of allowing narrow-minded racists, religious bigots and pro-
majoritarianism elements to monopolize airways and other channels; persons
of broader and universal outlook need to be pro-active to protect the
interests of humankind and especially of minorities (religious, ethnic, racial
etc). Humanity be accepted and respected as a single family.
Religion is embedded in the system of world politics in various nation
states. Despite the growth of secularism and secular institutions of various
governments, religion seems to be grandfathered into various nation states
and into the structure of world politics. Rudolph (1997) remarks, ìreligion
refers to practice more than belief. Although guided and sustained by the
meanings of systems of transcendent realms, religion as practiced is
embedded in everyday lifeî.1 (p. 5)
Religion is nothing other than the collective force of society over
the individual. Durkheim says, ìReligion is a system of ideas with which
the individuals represent to themselves the society of which they are
members, and the obscure but intimate relations which they have with itî2.
(p.225)
So religion is not an illusion or inherently false. When believers
believe they depend upon and are subject to a moral power from which
they receive all that is best in themselves, they are not deceived, ìthis
power exists, it is society. î3 (Ibid. p.225)
Religion is not simply a system of beliefs and conceptions. It is a
system of action, it involves rituals. According to Durkheim religion is born
out of rituals. It is in participating in religious rites and rituals that the moral
power is most clearly felt and where moral and social sentiments are
strengthened and renewed. Religion is various rites or ceremonies that
generate, strengthen and review religious sentiments and a sense of
dependence upon an external spiritual and moral power which is society.
It is the collective nature of such gatherings which is responsible for
effervescence and which gives the participant a sense of the importance
of the group and society, couched in religious terms. The idea of the soul
is nothing other than the formless divine power in each individual. The soul
partakes in divinity. In this, it represents something which is other than
ourselves but yet within us. This is no illusion. The soul represents the social
aspects of the human being as well and in a sense, society is something
external to us yet internalised within us. We do incorporate a sacred
element in the form of the social in that we are social creatures. The soul
also is immortal because it is the religious/mystical and social principle.
Individuals die but divine and society continue. Sikh history, traditions and
the Sabad Guru emphasize both Miri and Piri in this worldly society.
As a part of culture, religion deals in sacred symbols and what
sacred symbols do is, Geertz says, ìTo synthesise peopleís ethos-the tone,
character, and quality of their life, its moral and aesthetic style and mood
and their worldview, the picture they have of the way things in sheer reality
are, their most comprehensive ideas of orderî.4 (p. 3).
II
Religion is displayed in group behaviour and it is very difficult to
isolate religion from the basic markers of identityóethnicity, language,
culture and race etc. A religion is a community of believers grounded in
tradition, religionís history, its progression and received learning, scripture,
and other sacred writings. Religion attaches the believer to a notion of God
and is expressed through language and culture. Religious sentiments are
manifested in a community and especially in the community of believers
and have the capability of social, religious and/or political mobilization.
Religion also reacts to change. The potential of the affective, emotional
and occasionally apparently non-logical aspect of religious practice
demonstrates ongoing pertinence in a world that for many in the West
plainly has outgrown whatever it has to offer.
Many studies have highlighted the power of affective capacity and
scope of group/community mobilization in societal life (Croucher5 2004;
Kaufman6 2001). Geertz (1973) propounded primeval approach to the
comprehending of identity. He postulated that a deep and inherent need
to belong binds individuals and communities to religions, ethnicities and
cultural societies, not fully realized by modern, secularist social scientists.
ìAn individual belongs to his basic, primary group in the deepest and most
literal sense that he is not alone which is what all but a few human beings
fear to beî7 (Isacs-1975 : 42-43). This signifies that religion together with
language, culture and ethnicity furnishes a cardinal familiarization about the
world for an individual as an integral component of a community whose
identity does not simply (without difficult) mollify or vanish. Religious belief
and affiliation with religious community, religious scripture and its history;
religious institutions and sacred places will remain a formidable force to
retain religion (Sikhi) vibrant. Sikhs have established thousands of
Gurdwarasóthe mainstay of Sikhi in North American, European countries
and in Australia and New Zealand etc. This is an evidence of reverberant

and expanding Sikhi on this planet earth. The Sikh youth (male and female)
born and bred in U.K., USA and Canada and educated in colleges and
universities, claim their Sikh religion openly and proudly. A significant
section has not shied away from Sikh symbols and dresses as they wear
their turbans, long hair, bangle, flowing beard and gaatra-kirpan. They
are engaged in various Sikh organizations from Sikh academies, religious
camps, teaching of Sikh culture and art, operating Sikh schools, and Sikh
religious organizations to volunteer charitable foundationsóëSikh helping
Sikhsí, ëSikh Human Development Foundation incí, ëFive River Foundationí,
ëSikh Research Instituteí etc.
Immigration in Europe, US and Canada is playing a key role in
shifting the colour, racial, ethnic and religious balance. Assumptions are
that United States will become increasingly less white, and the big format
or configuration there is of Latinos (People from Latin America) and
Western Europe is very concerned about the influx of and increasing
population of Muslims, resulting in segregation, ghettoization, breeding of
Muslim bigotry, riots, aggressive protests and thus inviting and inciting
ëwhiteí racism. Religious landscape survey by the Pew Forum (USA) on
Religion and Public Life stated, the proportion of the population that is not
associated with any specific religion has grown considerably. The damning
study (Report: Moral But no Responsibility) of Britain criticized British
Labour Partyís policies focusing intently on minority beliefs, whilst neglecting
the Anglican faith. The report states that they faced and experienced, on
behalf of the government, a notable deficiency in understanding or interest
in the Church of Englandís present or potential contribution (in future) in
the public area. Actually they were told that government had intentionally
resolved to concentrateónearly fully and exclusively on minority religion.
Senior clergies blamed Margaret Thatcher (ex-Prime Minister) for Britainís
deepening spiritual decline in 1980ís. One Canadian Survey/Research8
(Race, Religion and The Social Integration of New Minorities in
Canada) reveals when Canadian people were asked if they thought, the
mainstream beliefs of the major religions encourage violence or are mostly
peaceful, then only ten percent said they thought Christianity teaches
violence. But 45% said they believe Islam teaches and does violence and
twenty-six percent saw Sikhism encouraging violence. Just 13 percent
perceived violence in Hindu teachings.
The most important basis of minority identity is minority language and
culture. The primary enemy of all minorities is assimilation as it leads toward

erosion and loss of minorityís language and culture. Despite various talented
policies and manipulations by the American State, the complete assimilation
leading to the disappearance of ethnic identities and solidarities, which was
much discussed and debated in the earlier and middle part of the 20th century,
and greatly feared by some ethnic groups, did not succeed- because almost
every family identifies with some ethnic unit. In Canada, the integration of
religious minority groups is part of an official policy of multiculturalism that
promotes religious diversity as an important part of cultural diversity. While
discussing the position of religious minority groups in social, public sphere,
their religion is considered as an important part of immigrant culture.9 Now
the Canadian government has recast its policy of tolerance of religious
cultures to a policy of religious diversity, pluralism and social inclusiveness.
The ëinterculturalí policy promotes the integration and conciliation. Multi-
culturalism has been institutionalized. The 1982 Charter of Rights guarantees
equality that prevents discrimination based on religion, race, gender or
disability. The pluralistic policy was legalized through the Multiculturalism Act
of 1998. The government accepted ethnicity and the Act states, ëRecognize
and promote the understanding that multiculturalism reflects the cultural and
racial diversity of Canadian Society to preserve, enhance and share their
cultural heritage.î10
Identity may be defined, ìas the distinctive character belonging to
any given individual or shared by all members of a particular social category
or group.î11 An individual belongs to his basic group in the deepest and
most literal sense that here he is not alone; but here, as long as he chooses
to remain in and of it, he cannot be denied or rejected. More than any
name, physical characteristics serve as a badge of identity. The participants
are able to immerse themselves in and craft their own sense of belongingness.
Identities refer to values, categories, symbols, markers and worldviews that
people can construct to make sense of their place in the world. The identity
categories become salient when juxtaposed to the ëotherí. Since all the
boundaries that help to define what we are and we are not, the salience
of our self-identification- both individual and collective, rises when we are
confronted by objects that are excluded by the boundaries of our countries.12
In the past as well as currently, assumption is that religion in a multi-
racial, multi-ethnic and multi-religious societies has polarised more than
unified. The political question of majority versus minority becomes important
and bothersome even in a society with one commanding dominant religion.
Religion can be made a dangerous political weapon when the majority

religious community attempts to shape culture and society and state according
to a specific belief system.
Religion is considered a fundamental marker of individual and group
identity. Identity is identified with the inheritance defined by a childís
phenotype and genotype, a family name, language, history, religion and
nationality. ìThe outward progression from an infant to broader levels of
group inclusiveness offers a glimpse at the formation of basic collective
identity. This denotes that religion, along with language, culture and ethnicity,
provides a basic orientation about the world for an individual, as a part
of a community, whose identity does not easily melt awayî13 (James, p.28).
Throughout human history, religion has not just been a significant
factor in the development of national and ethnic identities in minority
contexts. Although the political role of religion in western societies has
greatly decreased over the last country, there is a great resurgence of
religion as an identity factor on the national and international stage. During
the last century, religion played a pivotal role in the formation of ethnic
and cultural identities which was discussed by Durkheim14 and Max
Weber15, notwithstanding the fact that most thinkers of the first half of
the 20th Century were of the opinion that religion would vanish in a few
decades. But their prediction did not materialize. A fundamental shift has
occurred in the relation between religious traditions and contemporary
society. Religious identity is no longer forced upon and it has become one
alternative among a gamut of options. Religion is largely communitarian
and it also merges and consolidates itself into worldwide community
networks, where identity performs main, nuclear role.16 Religion is an
important factor in stabilizing sustaining and retaining the identity of religious
and ethnic minority groups in Canada, USA, UK and other countriesí
studies have shown that the religion of immigrants remain an important
part of their lives in the host or newly adopted country.17 Religion, mother
tongue and ethnicity remain strikingly significant in the development and
construction of an ethnically and religiously diverse and distinct community
in the host country.
Religion also assists in identity and combat social problem like
racism, refusal to integrate immigrants and prejudices against minority and
some stigmatized groups. Religious believers ask for and struggle for
acceptance and recognition as members of a religious community. Religion
is asserting itself in the public and political sphere. Socio-political and
economic, cultural elements influence the non-integration, withdrawal or

the integration and assimilation of religious, ethnic minority in North American
and western societies. Minority groups in stable conditions/settings usually
struggle against both assimilation and inter-marriage, especially with the
dominant and ëaliení/despised group. After decolonization, immigrants,
from ex-colonies, arriving in Western countries especially in UK, France,
USA and Canada had to face racism, every type of discrimination and
religious intolerance. An overview of the circumstances of religious minorities
in Asia discloses intricacies and multiplicity in the identity of religious
intolerance. An overview of the circumstances of religious minorities in
Asia discloses intricacies and multiplicity have issues in common too; many
are subject to acute physical, political, social, economic and cultural repression
and infraction of rights within their communities and by their nation states.
Many Asian countries are plagued by vicious strife and clashes involving
minorities. Religion is a common feature of many disputes, such as pogrom
of Sikhs in 1984; mass violence against and destruction of Muslims in
Gujrat; demolition of Babari Masjid and burning of Christian missionaries
alive in India. Religion is a key component of political oppression in
Afghanistan, Pakistan and Indonesia etc. In many cases, there seems to
be no real separation between religion and state.
III
The most commonly relied upon definition of minorities, accepted
under international law (according to UNO) is, ìA group numerically
inferior to the rest of the population, in a non-dominant position, consisting
of nationals of the State, possessing distinct ethnic, religious or linguistic
characteristics and showing a sense of solidarity aimed at preserving hose
characteristics.î The Sikh minority in UK, Canada and USA has a distinct
religion, well-defined separate language and notably different religious
places. They have separate customs and they share their common ancestry.
Their distinctive religious, cultural identity, their numerical minority or non-
dominant position is not disputed. The most important aspect of minority
rights, replicated in other instruments, is the principle of self-identification.
The right to an identity can only emerge from the self and cannot be foisted
externally. The minority must have motivation to preserve the distinct group
identity. The most basic of measures of non-discrimination is an attempt
to achieve equality (to opportunity and of result) for vulnerable groups and
even asking for invoking short term ëspecial measuresí (affirmative action
but not reservation). Canadian, American and British Sikhs are identified
as an ethnic minority but the US and Canada interprets the Sikh Identity
to be completely of a religious nature and denies them acceptance as a
ëraceí. The implication is that the USA and Canada accept Sikhs as a
religiously distinctive and debar the Sikhs from the scope of ëraceí.
Minorities donít want ëpower over othersí, only power over oneself.18
What we want is to have the power to decide about our own destiny,
without encroaching on other peopleís right to decide about their destiny.19
Minority rights have gained greater visibility and relevance all over the
world. Diversity of various religions/ethnicities is the integral part of various
countries of the world. Canada, India, USA are multi-cultural, multi-
religious, multi ethnic and multi lingual and in this contest, have acquired
increased importance in this globalized world. In this international migration
oriented and rapidly changing world, countriesí populations have turned
from monolithic and bi-racial to multi-racial, multi ethnic and multi-religious.
The worldís minorities locked and isolated within their original localities or
states have moved out of those boundaries, and have expanded and
increased in various other countries. Indiaís constitution has given recognition
to a number of religions and some have been given the official status of
national minorities- Sikhs, Budhists, Christians, Muslims and Parsees;
constitutional safeguards have been provided. Inter-ethnic conflicts occur
frequently, when well established colour lines break down. People in
minority groups, who are no longer willing to accept their subordinate rank,
become resentful. Members of the dominant groups make concessions due
to necessity but resent having to do what they regard as improper.
Members of minority groups use different strategies to change their
position for the better and acquire a more positive social identity. Persons
belonging to national or ethnic, religious and linguistic minorities have the
right to enjoy their own culture, to profess and practice their own religion,
and to use their own language, in private and public, freely and without
any interference or any form of discrimination. Persons belonging to
minorities should have the right to participate effectively in decisions
concerning the minorities they belong to. The human rights of religious and
ethnic minorities are explicitly set out in the Universal Declaration of
Human rights, the International Covenants, the Conventions the Elimination
of All Forms of Racial Discrimination, the Declaration on the Rights of
Persons Belonging to National or Ethnic, Religious or Linguistic Minorities.
Religious minority issue was raised and interjected, by the British
imperialists, in the body politic of India by instituting Minto-Morley Reforms
in 1909. Through Minto-Morley Reforms, Muslims minority got dual voting

rights ñ to elect their own representatives and to cast their votes in the
general constituencies.20 So separate electorate for the Muslim minority
on the grounds of religion strengthened communalism, religion based division
and Muslim separatism that led to the partition of India and the creation
of Pakistanósome traditions within Islam like the Ahamadayas are harassed
and attacked, their mosques were debarred from congregational prayers
and were added to the list of minorities along with Hindus, Sikhs and
Buddhists.
IV
Sikh ethnic and religious minority in Europe and North America,
though numerically not very large, is very dynamic and vibrant; possessing
religious, linguistic and ethnic attributes. It has been asserting and struggling
for its separate and distinct identity. Sikhs derive their life-force (inner-
being), strength and conviction of religious, ethnic identity form Sri Guru
Granth Sahib, the Sikh Gurus, Sikh history and Sikh holy and historic places,
for they serve meaningful and distinctive anchor of their community.
Gurdwaras, the primary and predominant religious establishments, are the
bedrock of Sikh community-building, identity-formation and retention,
functioning as custodian of its basic and core values and are vehicles of
Sikh identity. Diaspora Sikhs had to encounter numerous hurdles, hardships
and discriminations on colour, language, religion and race basis. Diaspora
Sikhs have undergone a process of adaptation and accommodation and are
competent to mobilize people to exercise their justifiable rights. They have
successfully retained their religio-ethnic identity. The U.S. Census Bureau
officially recognizes and quantifies the existence of minority groups within
its territory. The provinces (called as states) of United States of America
allow religious and ethnic minorities to enjoy their own culture, to profess
and practice their own religion and to use their own culture, to profess
and to use their own language (not official language). This is also reiterated
in the Declaration of the Rights of Persons belonging to National or Ethnic,
Religious and Linguistic Minorities and Framework Convention on National
Minorities (UN Declarations about minorities), which both seek to preserve
and develop the group identity of persons belonging to ethnic, religious and
linguistic minorities.
Ethnic definition contains subjective (related to collective action) and
objective (distinctive factors of language, religion, dress, diet etc.) elements.
An ëethnicí group is characterized by ëheld-in-commoní behaviours and
cultural traits that are formed and established as different and emerging
in a country other than where they are observed. In a broad sense, ethnic
groups include racial groups as well. But in a narrower sense, they are
different. Ethnicity refers to the worldviews, traditions, and practices
brought by immigrants to host country and effectively and dynamically
replicated and re-modeled and reconstructed within the host countryís
context.21 In Canadian context, ëracial minority Canadianí is a socially
constructed term, which in contemporary context refers to the legal termó
"visible minoritiesî. Members of ìvisible minoritiesî are defined as ìpersons
other than aboriginal people who are non- Caucasian in race or non white
in colourî22 (Employment Equity Act 1995).
The U.S. Census Bureau stated in 2000, the race categories are
socio-political constructs and should not be interpreted as being scientific
or anthropological in nature. The U.S. Census Bureau has abstained from
providing individual, with a finite list of permissible ìraceî categories, by
allowing for the entry of ìsome other raceî. Without this option,
implementation of the principle of self-identification would be incomplete.23
The U.S. Census Bureauís refusal to acknowledge Sikh identity in the
census is not in harmony with the principle of self-identification and the
definition of ethnic under international law. Persons who belong to groups
defined as ethnic would have more extensive rights relating to the preservation
and development of other aspects of their culture, since ethnicity is generally
defined by a broad conception of culture, including a way of life. Ethnicity
has been defined as the heritage, nationality group, lineage or country of
birth of the person or the personís parents or ancestors before their arrival
in U.S.A., Canada and U.K. Sikhs have been victims of hate crimes, racial
profiling and discrimination in North America and in European countries.
Sikh ethnicity is recognized in the U.K. The English courts have
interpreted ethnic origin to include the Sikh identity. In Maandla Versus
Dowell Lee case, Lord Fraser of Tillbertonís leading opinion interpreted
the Sikh minority as a ìracial groupî. ìFor a group to constitute an ethnic
group in the sense of the Act of 1976, it must in my opinion, regard itself,
and be regarded by others, as a distinct community by virtue of certain
characteristics. Some of these characteristics are essential, others are not
essential but one or more of them will commonly be found and will help
to distinguish the group from the surrounding communityî. In Maandla
(school student Gurinder Singh Maandla) and Dowell Lee (School authority)
case, Maandla fought for the right to wear turban with his uniform, which
reached the House of Lords of Britain. The law Lords decided on 23

March 1983, after 5 years, by upholding the appeal that Mr. Maandla had
the right to wear turban. The decision by acknowledging Sikhs as an ethnic
community, provides impetus to the development of anti-discrimination
laws. In this wider, sociological exposition of an ëethnic groupí, Sikhs were
declared to be an ethnic group as they filled two conditions which Lord
Fraser had stated to be essential: (A) ìA long shared history of which the
group is conscious as distinguishing it from other groups, and the memory
of which keeps it alive, (B) A cultural tradition of its own, including family
and social customs and manners, often but not necessarily associated
religious observance.î24 The Sikhs achieved legal recognition of their ethnicity
and identity which Muslims and others could not achieve. ìThe evidence
of the origin and history of the Sikhs disclosed that the Sikhs are more
than a religion and culture. They are more than a religious sect, they are
almost a raceî.25
Now Sikh culture, religion and identity have become international.
If Sikhs can portray and represent their religion and collective identity in
modern idiom (without losing oneís own essence and particularity), that
may be able to create and shape on the supra-territorial concept of Sikhism
as it has been de-territorialized and re-territorialized at a global levelóa
ìGlobal Religionî by combining, allying and fraternizing (linking) Sikhs of
different countries and nationalities as peer/partner believers.26 So Sikh ,
Sikh identity and their other aspects need to be studied and analysed by
taking delocalization, re-localization and supra-territorialisation into account.27
References
1. Rudolph, S.H. 1997. ìIntroduction: Religion, States and Transnational and Civil
Societyî, in Rudolph, S.H. and Picodri (Eds). Transnational Religion and Fading-
States, Boulder, West View.
2. Durkheim, E. The Elementary Forms of Religious Life: A Study in Religious Sociology,
Kessinger Publisher Company, 2005.
3. Ibid.
4. Geertz, C. ìReligion as a Cultural Systemî, in Banton, M. (Ed.). Anthropological
Approaches to the Study or Religion. Monograph no.3. Tavistock, London, 1966.
5. Croucher, S. The Politics of Belonging, Rowmann and Little Field, London, 2004.
6. Kaufmann Eric, Ancient Haterds: The Symbolic Politics of Moderen War. Ithaca,
Cornell University Press, New York, 2001.
7. Isacs, H.R., Idols of the Tribe, Group Identity and Political Change, Harper Collins,
New York, 1975.
8. Reitz, Co-Jeffrey; Banerjee Rupa; Phan Mai, and Thompson Jordan, Race, Religion,
and The Social Integration of New Immigrant Minorities in Canada. University of

Toronto, 2009.
9. Bibby, R., Restless Gods: The Renaissance of Religion in Canada, Stoddart, Toronto,
2002.
10. Fleras, A. and Elliot, Z. Jean. Multiculturalism in Canada. Scarborough, Nelson Canada,
1992.
11. Rummens, Joanna, Canadian Identities Database: An Interdisciplinary Reference
Database of Canadian Research on Identity, Canadian Heritage (Multiculturalism)
Ottawa, 2000.
12. Horowitz, L. Donald, Ethnic Groups in Conflict, University of California Press,
Berkley, 1985.
13. James Patrick (ed.), Religion, Identity and Global Governance: Ideas, Evidence and
Practice, University of Toronto Press, Toronto, 2011.
14. Durkheim, op.cit.
15. Weber, M., The Protestant Ethic and the Spirit of Capitalism, CA: Roxbury
Publishing Company, Los Angeles, 2002.
16. Robertson, R., Globalization: Social Theory and Global Culture, Sage, London, 2002.
17. Yang, F. and Ebaugh, R., "Religion and Ethnicity among New Immigrants: the Impact
of Majority/Minority Status and Host Countries" in Journal for the Scientific Study of
Religion, 40.2., 2001.
18. Galtung, J., The True Worlds: A Transnational Perspective, The Free Press, New
York, 1980.
19. Kangas and, Skutnubb Tove and Cummins, Jim. Minority Education. Philadelphia.
1988, p. 390.
20. Sayeed, Bin Khalid (Ed.) Pakistan : The Formative Phase. 1857-1947, Oxford
University Press, Karachi, 1988.
21. Stasiulis Daiva, "Theorizing Connections: Gender, Race, Ethnicity, and Class", in
Li, S.P. (Ed.) Race and Ethnic Relations in Canada, Oxford University Press, Toronto,
1990.
22. Canadian Government, Canadian Multiculturalism Act Bill C. 93, Statues of Canada,
ZC-18 P-3, Ottawa, 1988.
23. http://quickfacts.census.goo/qft/meta/long68178.htm.
24. Gurharpal Singh and Darshan Singh Tatla, Sikhs in Britain: The Making of Community,
Asian Communication Centre, Phagwara, 2008, p. 133.
25. Suroor Hasan. "British Sikhs and Multiculturalism", in The Sikh Review. Vol. 55,
2007.
26. Sidhu, S.M., "The Punjabi Sikh Nexus", in Sikh Courier, 29 (67), Spring- Summer,
1989, pp. 23-24.
27. Appadurai, A., Modernity at Large: Cultural Dimensions of Colonization, University
of Minnesota Press, Minneapolis, 1996.
KUDRAT (NATURE) IN GURU NANAKíS

HOLISTIC VISION
Dr. D. P. Singh
Guru Nanak holds a prominent position among the pioneers of Period

of Renaissance (14th to 17th centuries) and occupies a unique place
amongst the spiritual leaders, preceptors, reformers and saints of India.
His teachings have universal appeal and are good for all ages. The impact
of his teachings on the Indian society has been incredible. He travelled
far and wide to dispense his message of love, peace, devotion to God, social
justice, religious toleration and universal brotherhood.
He was a great thinker, a wonderful mystic and a distinguished
social reformer. He was a revolutionary prophet, a litterateur of high
caliber and a person of extraordinary foresight. In addition to all this
Guru Nanak was a man with a great love and reverence for Nature.
Guru Nanakís teachings and several incidents of his life confirm this
fact. In this article, the concept of Kudrat (Nature) as enunciated by
Guru Nanak in his hymns is described.
Kudrat (Nature) refers to the phenomena of the physical world, and
also to life in general. It ranges in scale from the subatomic to the cosmic.
The word nature is derived from the Latin word natura, or ìessential
qualities, innate dispositionî. Natura1 was a Latin translation of the Greek
word physis (ˆ˝ÛÈÚ), which originally related to the intrinsic characteristics
that plants, animals, and other features of the world that develop of their
own accord.
Nature! It is all around us, we see it every day, but hardly observe
it. We hear it, but never listen to its sweet callsÖÖÖ. Nature is an integral
part of our lives. The sunset and sunrise, the song of birds, their evening
gatherings, the breeze that sways trees and the winds that blow your mind
awayÖitís all nature and beauty divine. In his compositions Asa Ki Var,
Baraah Maahan Tukhari and Maru Solahe as enshrined in Sri Guru
Granth Sahib2, Guru Nanakís holistic approach to the phenomena of
nature comes out very clearly. It is emphasized in Guru Nanakís bani that
nature is serene, beautiful, lovely, unique and a gift to every one of us.
Nature is to be enjoyed, cherished and revered. Guru Nanak professed
that all of us should have a harmonious relation with nature.
NATURE
For a scientist, the word Nature stands for the baffling mysteries
of the Universe3. The universe consists of this planet earth with its land,
underlying lava, minerals, rivers, mountains, seas, atmosphere, vegetation,
life, other planets, millions of stars and solar systems, meteors and galaxies,
novas, super-novas, nebulas, black holes, white dwarfs, quasars, pulsars,
dark matter and dark energy etc. Thus Nature is the entire composite
material universe and its phenomenonñ the world. It is the sum total of
all the things in perpetual motion in space and time.
From the point of view of religion, Nature is the wonderful
conglomeration and ever present consciousness. It is controller of five
distinct but subtle elements; Space (Aether or Akasha), Air, Fire, Water
and Earth. It gives birth to chain of beings, or Four Kingdoms, namely the
mineral, the plant, the animals and the human beings.
Guru Nanak has delineated in great detail about Nature in his hymns.
In his hymns the word Kudrat has often been used to depict Creation
or Nature. In Guru Nanakís Bani, the word Kudrat is also synonym with
Prakirti or Maya.
To perceive with the eyes, to perceive with the ear, to be in fear
or to be happy is all part of Nature. Nature is the nether worlds,
and the Akaashic ethers. Nature is the manifestation of all forms.
Nature is the Vedas, Puraanas and the Semitic Scriptures. Nature
is all the deliberations. Eating, drinking and dressing is all Natural;
And Nature is love within us. Nature is all kinds, colours and species;
Nature is the living beings and the world. Nature is virtues and
vices. Nature is honor and dishonor. Nature is wind, water and
fire; Nature is earth and dust.4
Thus Guru Nanak has used the word Nature to describe the
phenomena of the physical world collectively, including plants, animals, the
landscape, and other features and products of the earth.
PRIMAL CAUSE
Guru Nanak proclaims that the Creator had created the Nature from
the Primal Void. Even the Primal Void had been created by Him:
• Exercising His Creative Power He creates Nature, and gazes upon
it; from the Primal Void, He formed the Void.5
• He created Himself; and Himself assumed His Name. Secondly, He
created Nature; seated within it, He beholds it with delight.6
TIME OF CREATION
In 1930, a Belgium astronomer Georges Lemaitre expounded the
big bang theory, which describes the way in which the universe began.
He suggested that about 13,800 million years ago, a super dense cosmic
egg exploded and its many fragments gave birth to planets, stars and
galaxies.
Another popular belief ñ The Steady State Theory ñ was advanced
in 1948 by British cosmologists Harmann Bondi, Thomas Gold and Fred
Hoyle. They suggested that the universe was eternal and that it has always
existed. In 1965, an American astronomer Professor Allan Sandage
developed the Pulsating Universe Theory. He suggested that the universe
is created, destroyed and then re-created in 86,000 million ñ year cycles.
At the moment, he said, the universe is only 13,800 million years along
the expansion stage. So the scientists are unable to account for the creation
of the universe with exactness, till date.
Among the ancient Greek and Roman philosophers there were
different opinions and traditions pertaining to the date of the creation. Some
philosophers believed the Universe was eternal, and actually had no date
of creation.7 Apollonius, an Egyptian pagan priest in the 2nd century AD,
calculated the cosmos to be 153,075 years old as reported by Theophilus
of Antioch.8 Numerous efforts have been made to determine the biblical
date of creation, yielding varying results. Besides differences in interpretation,
the use of different versions of the Bible had also affected the result. Two
dominant dates for creation using such models exist, about 5500 BC and
about 4000 BC. These were calculated from the genealogies in two
versions of the Bible, with most of the difference arising from the two
versions of Genesis.9 The ancient Chinese historian10 Xu Zheng dated the
creation of the world about 39,000†BC.
The Hindu religion is dedicated to the idea that the Cosmos itself
undergoes an infinite, number of death and rebirth cycles. These cycles
run from our ordinary day and night to a day and night of Brahma, 8.64
billion years long, longer than the age of the Earth or the Sun and about
half the time since the Big Bang.11 So in different countries and different
schools of thought, the time of creation has been reported differently.
Guru Nanak has remarked, in his hymns, that it is not possible to
pinpoint the time of creation. He holds that only the Creator (the Ultimate
Reality) knows the time of origin of the creation. In Jap(u), he has
elaborated on the issue, as;
What was the time, and what was the moment? What was the day,
and what was the date? What was the season, and what was the
month, when the Universe took its shape? Had Pandits (Hindu religious
scholars) known the time, it would have been written in Puraanas. Had
Qazis known the time, it would have been written in Quran. No Yogi
knows the time, the weekday, the month or the season of the creation.
The Creator who created it, only He knows about it.12
VASTNESS
There have been numerous speculations about the extent of the
universe.13 The Greek philosophers Aristarchus of Samos, Aristotle and
Ptolemy proposed different cosmological theories. In particular, the
geocentric Ptolemaic system was the accepted theory to explain the motion
of the heavens until Nicolaus Copernicus, and subsequently Johannes
Kepler and Galileo Galilei proposed a heliocentric system in the 16th
century.
According to the Talmud14 (the central text of Rabbinic Judaism),
the universe is made of seven heavens (Shamayim) viz. Vilon (Araphel),
Raqiía, Shehaqim, Maíon, Makhon, Zebul, and Araboth. The Jewish
Merkavah and Heichalot literature was devoted to discussing the details
of these heavens, The Qurían15 (the central religious text of Islam)
frequently mentions the existence of seven (Samaawat), or heavens.
Christian mythology16 describes existence of heaven and seven nether
worlds viz. Hades, Hell, Sheol, Gehenna, T·rtaros, Limbo and Purgatory.
Hinduism also has the concept of seven heavens (Svarga). According to
the Puranas and the Atharva veda there are fourteen worlds.17 There are
the seven higher ones (the heavens), viz. bhu, bhuvar, svar, mahar, janas,
tapas, and satya. There are seven lower ones (the underworlds) called
the Naraka or Patalas viz. atala, vitala, sutala, rasatala, talatala,
mahaatala, and patala. In the Hindu tradition18 there is also a description
of three lokas (triloka): Bhur (Earth), Bhuvah (the Atmosphere), and
Swar (the world of the gods) as well. Similarly, early Buddhist texts19 have
counterparts to the three worlds as k‚maloka (the world of Hell and
desire), the r˚paloka (the world of the gods and of form relieved of
desire), and the ar˚paloka (the world of perfect formlessness).
Guru Nanakës views about the vastness of universe were entirely
different from the prevalent ideas of his time, as is obvious from his
following hymns:
There are numerous nether worlds, and hundreds thousands of

heavenly worlds above. The Vedas (religious scriptures of Hindus)
say you can keep on searching, until you get tired, (but you cannot
know the count) . The Semitic scriptures say that there are 18,000
worlds, but in reality, there is only One Truth. If a count is feasible,
then one can try to write it, but in reality it is countless.20
Describing the vastness of Creation, Guru Nanak proclaims an
immeasurable expanse in the sense of Neti, Neti:
The limits of the creation cannot be perceived. The limits of its near
(micro) and far (macro) extremes cannot be perceived. Many
struggle to know these limits, but these cannot be determined. None
is able to know these limits. The more you say about these, the
more still remains to be said.21
As it is a well known fact that the scientific investigations have yet
not revealed any limits to the vastness of the creation. Till date, the
scientists have been able to probe only a fraction of the universe. Yet to
travel to the far frontiers of this observed fraction of the universe, even
at the speed of light (i.e. 300,000 kilometer per second), would take about
20, 000 times the period that human life is estimated to have existed on
earth. Expounding on the realm of truth (Sach Khand), Guru Nanak
proclaims the existence of countless universes:
There are planets, solar systems and universes. If one has to describe
these, then one can only say it that these are unlimited. There are
countless worlds in the Creation. As is ordained, so these exist.22
Thus Guru Nanak, in his hymns, dilates on the diversity and
innumerability of the treasures of Nature.
DIVERSITY OF LIFE
Discussing the realm of piety (Dharam Khand), Guru Nanak in
Jap(u) bani describes the diversity of things and life forms on our earth.
He emphasizes that the earth is a place to do righteous actions (Dharma):
Nights, days, weeks and seasons; wind, water, fire and the nether
regions - in the midst of these, the earth is established as a home
for Dharma. Upon it, are placed the various species of beings.
These are countless and have numerous names.23
Describing the realm of knowledge (Gian Khand), Guru Nanak
elaborates the innumerous nature of elements of life, life forms, planets,

stars and solar systems.
There are numerous winds, waters and fires; so many Krishnas
and Shivas. Numerous Brahmas, fashioning forms of great beauty,
adorned and dressed in many colors. Numerous worlds and lands
for working out karma. Countless lessons to be learned! Numerous
Indras, countless moons and suns, so many galaxies and worlds.
Numerous Siddhas and Buddhas, so many Yogic masters.
Numerous goddesses of various kinds. Countless demi-gods and
demons, so many silent sages. Numerous oceans of jewels.
Countless ways of life, so many languages. Numerous dynasties
of rulers. Countless intuitive people, so many selfless servants. O
Nanak, it is all limitless!24
Scientists have reported the existence of countless species of diverse
forms and colours in our universe. According to a recent estimate, about 8.7
± 1.3 million species of flora and fauna may exist on our earth itself. Till date,
scientists have been able to identify and classify only about 1.4 million of such
species. Guru Nanak vouches such an estimate in his hymns as:
8.4 million species of beings were created.25
In the Sikh Scripture, there is mention of Nav-Khand, Triloki and
Chaudah Bhavan as well. But these are only illustrative terms and not
those of belief.26
WORKING OF NATURE
In the vast realm of Nature, law and order, method and system,
regularity and consistency are found to prevail. Natural phenomena follow
definite laws, which are same everywhere, at all time and for everyone.
Natural laws have existed since the origin of the universe and are inexorable.
In no country these can be disobeyed without penalty. Nor do these ever
warn the transgressor; punishment is as silent as the command. Like the
numerous phenomenon of Nature, the natural laws are innumerable.
Scientists opine that no matter how much man enlarges his powers, he
cannot acquire absolute control over nature.27
Guru Nanak expounds that the Creator (The Ultimate reality) is pure
consciousness. He acts as a conscious power. Nature and all its phenomena
follow the Universal Law (Command or Hukam) constituted by Him.
Everyone is subject to His Command; no one is beyond His
Command.28
All elements of Nature, planets and stars of the cosmos and all
creatures of the universe act within the bounds of eternal laws. All cosmic
forces obey His universal commands (Hukam and Bhai).
In the Fear of God, the wind and breezes blow forever. In the Fear
of God, thousands of rivers flow. In the Fear of God, fire is forced
to labor. In the Fear of God, the earth is crushed under its burden.
In the Fear of God, the clouds move across the sky. In the Fear of
God, the Righteous Judge of Dharma stands at His Door. In the
Fear of God, the sun shines, and in the Fear of God, the moon
reflects. They travel millions of miles, endlessly. In the Fear of God,
the Siddhas exist, as do the Buddhas, the demi-gods and Yogis. In
the Fear of God, the Akaashic ethers are stretched across the sky.
In the Fear of God, the warriors and the most powerful heroes
exist. In the Fear of God, multitudes come and go. God has inscribed
the Inscription of His Fear upon the heads of all. O Nanak, the
Fearless, the Formless and the True Lord, is One and Only.29
Guru Nanak expresses his inability to describe the universal laws
in totality, though he proclaims that this is the basic cause of creation:
By His Command, bodies are created; His Command cannot be described.30
Scientists explain that all the natural phenomena are manifestation
of energy, according to eternal but universal natural laws. Guru Nanak
enunciates that all this occurs as per the eternal and universal command
of the creator.
The Commander, by His Command, leads us to walk on the Path.
O Nanak, He blossoms forth, Carefree and Untroubled.31
WONDERS OF NATURE
Sometime, be awake on warm and clear night and gaze at the star-
lit heavens in a passive and imaginative mood. Let the glory of infinity sink
deep into your soul. Just gaze and gaze, and do nothing more, until you
cry out in rapture, with Shelly: 32
Spirit of Nature, here;
In this interminable wilderness,
of Worlds, at whose immensity,
Even soaring fancy staggers,
Here is thy fitting temple;
Spirit of Nature, Thou;

Imperishable as this scene,
Here is thy fitting temple.
Wonder is defined as a feeling of surprise mingled with admiration,
caused by something beautiful, unexpected, unfamiliar, or inexplicable.
Wonder is a rapt attention or astonishment at something awesomely
mysterious or new to oneís experience. It is an emotion that leaves one
astonished with a sense of questioning. The sense of wonder is common
to mankind and does not distinguish between the sage and the scientist.33
A scientist is a man enchanted by the mysterious universe which
possesses a powerful motivating force. Albert Einstein, a noted scientist,
has emphasized that ëThe most beautiful and most profound experience
that man can have is the sense of the mysterious. This constitutes the
foundation of religion and all other profound striving in art and
science. He who has not experienced it seems to me ñ if not dead-
at least blind.í 34 It must be stressed that the motivation does not so much
arise from trying to solve the mystery as simply from the act of apprehending
it.
Talking about the religious spirit of science, Albert Einstein tells us
of ëCosmic Religious Feelingí, which knows no dogma and no God conceived
in manís image. He says that ëfor a scientist religious feeling takes the
form of a rapturous amazement at the harmony of natural laws which
reveals an intelligence of such superiority that, compared with it, all
the systematic thinking and acting of human beings is an utterly
insignificant reflection.í 35
Guru Nanak is not only a sage or conventional mystic but an
explorer with a scientific mind. To describe the beauty of nature, he
lays a great emphasis on the wonder element,ñ ivsm`du (wismad).
The cosmic religious feeling as described by Albert Einstein can be seen
in Guru Nanakís composition ëAsa Ki Varí where-in he acclaims the
beauty of Nature as:
Wonderful is the sound current of the Naad, wonderful is the
knowledge of the Vedas. Wonderful are the beings, wonderful are
the species. Wonderful are the forms, wonderful are the colors.
Wonderful are the beings who wander around naked. Wonderful is
the wind, wonderful is the water. Wonderful is the fire, which works
wonders. Wonderful is the earth, wonderful the sources of creation.
Wonderful are the tastes to which mortals are attached. Wonderful

is union, and wonderful is separation. Wonderful is hunger, wonderful
is satisfaction. Wonderful is His Praise, wonderful is His adoration.
Wonderful is the wilderness, wonderful is the path. Wonderful is
closeness, wonderful is distance. How wonderful to behold the Lord,
ever-present here. Beholding His wonders, I am wonder-struck. O
Nanak, those who understand this are blessed with perfect destiny.36
Guru Nanak in his composition ëAarteeí elucidates that the
sky, the sun, the moon, the stars, the wind and the flowers sing the
praises of the Creator. Nature is His temple:
In the bowl of the sky, the sun and moon are the lamps; the stars
in the constellations are the pearls. The fragrance of sandalwood
is the incense, the wind is the fan, and all the vegetation are flowers
in offering to You, O Luminous Lord. What a beautiful lamp-lit
worship service this is! O Destroyer of fear, this is Your Aartee,
Your worship service. The sound current of the Shabad is the
sounding of the temple drums.37
Thereby Guru Nanak expresses his wonder about how the entire
creation is ecstatic, inspiring and kept in perfect order. He is amazed at
immensity of hills, variety of water sources, diversity of trees and flowers,
splendour of clouds, enormity of the Sun, the moon and the stars, and
whatever appears to be wonderful.
Julian Huxley, a noted zoologist, once opined; ëThere are certain
experience which transcend the ordinary experience, make the
individual feel enlarged and have a quality of absoluteness and
perfection, which is absent in the human affairs of everydayí.38
ëWonder and joyí is a right relation towards Nature, whether we feel it
in relation to a hypothetical power behind Nature or in relation to the stars,
seas and living creatures directly. This feeling of wonder and joy is wismad
and it is indescribable. Guru Nanak Dev expresses such a sense of wonder
as:
I am wonderstruck beholding the wonder of Your Almighty Creative
Power. 39
According to Mansukhani, a noted Sikh theologian, Waheguru is an
expression of the feeling of wonder, when we contemplate Godís Creation
(Nature). It is a term for ecstasy - wismad. Wah signifies wonder, awe
and mystery whereas Guru is a charismatic guide, a prophet and a dispeller

of darkness. Here the Creator, Himself is Wah as well as the Guru. Thus,
the term ëWaheguruí symbolizes ëThe wonderful enlightenerí.40
NATURE AND DIVINITY

John Calvin (1509-64), a noted theologian once remarked; ìThe
creation is quite like a spacious and splendid house, provided and
filled with the most exquisite and at the same time the most abundant
furnishings. Everything in it tells us of God.î41 Guru Nanak, in his
hymns has proclaimed a sacred link between Nature and its Creator:
• God Himself is unseen; He reveals Himself through His wondrous
creative power.42
• Nanak, the True One is the provider to all; He is revealed through His
All-powerful Creative Nature.43
The True Creator Lord is pervading and permeating the water, the land
and the air.44
NATURE AND SPIRITUALITY

Nature offers manifold spiritual messages to us. In the words of
St. Paul of the Cross (1694-1775): ìListen to the sermon preached to
you by the flowers, the trees, the shrubs, the sky and the whole world.
Notice how they preach to you a sermon full of love, of praise to God,
and how they invite you to glorify the sublimity of that sovereign Artist
who has given them being.î45 Buddhist monk Coleman asserts that ì I n
nature we can feel a living connection with life all around us. Being
outdoors we can taste how we are held and nourished exquisitely by
the intricate web of life that is supporting us in every moment, every
breath.î46 Natural spirituality offers us a vision of something greater than
ourselves that transcends our individual concepts of Deity. Natural spirituality
implies a sacred connection to the Earth and Universe. The message
contained in Guru Nanakís hymns concurs such a relationship with Nature:
Nights, days, weeks and seasons; wind, water, fire and the nether
regions ñ in the midst of these, He established the earth as a home
for Dharma (Righteous action).47
As the lotus flower floats untouched upon the surface of the water,
and the duck swims through the stream; so with oneís consciousness
focused on the Word (Shabad), one crosses over the terrifying world-
ocean. O Nanak, chant the Naam, the Name of the Lord.48
O mind, love the Lord, as the lotus loves the water. Tossed about
by the waves, it still blossoms with love.49
NATURE AND HUMANITY

Of all living beings, humans have the most impact on Nature. Many
human activities that relate to agriculture, transportation, and industry
create different kinds of contaminents. Whether they are released into the
water, the air, or the ground, these pollutants waste no time spreading
throughout an ecosystem, throwing the natural environment off balance.
Natureës health and future depend on our willingness to fight the causes
of pollution and to work hand in hand to prevent it.
Our water reserves are being constantly polluted by waste from
agriculture, industries, and sewers. Every year, millions of tons of industrial
waste, household garbage, fertilizer, and pesticides are dumped into nature.
Automobile engines and power plants burn combustible fuels like gasoline
and coal and allow toxic gases and smoke to escape into the air. Some
pollutants help destroy the ozone layer, others contribute to global warming,
and still others create acid rain. All these phenomena have disastrous
effects on Nature and its constituting elements. Guru Nanak elaborated
on such a state of Nature in his hymns as:
Pollution is the burning fire, which is consuming the world. Pollution
is in the water, upon the land, and everywhere. O Nanak, people
are born and die in pollution.50
Guru Nanak has asserted that we can control the pollution of Nature
provided we have knowledge and wisdom to do so. Thereby he emphasized
that the relevant knowledge be acquired and it be applied wisely to
overcome the difficult situation:
O Nanak, impurity cannot be removed in this way; it is washed
away only by knowledge and wisdom.51
Thus Guru Nanak, a great preceptor and a mystic prophet of
extraordinary foresight, with his remarkable gift of intuition, brought forth
revelations and contributed meaningful generic thought to our understanding
of Nature. He has revealed the cosmological and physical evolutionary
explanation of Nature, in subtle and sensitive manner, which is in general
in consonance with the findings of modern scientific research.
References
1. http://en.wikipedia.org/wiki/Nature.
2. Sri Guru Granth Sahib, pp. 462-475, 1107-1113, 1020-1043.
3. Sukhraj Tarneja, Nature, Spirituality and Science, , Vikas Pub. House Pvt. Ltd., New
Delhi, 1980.
4. kudriq idsY kudriq suxIEY kudriq Bau suK s`ru||
kudriq p`q`lI E`k`sI kudriq srb E`k`ru||
kudriq vyd pur`x kqyb` kudriq srb vIc`ru||
kudriq K`x` pIx` pYnHhxu kudriq srb ipE`ru||
kudriq j`qI ijnsI rMgI kudriq jIE jh`n||
kudriq nykIE` kudriq bdIE` kudriq m`nu EiBm`nu||
kudriq pauxu p`xI bYsMqru kudriq DrqI K`ku|| (gurU gRMQ sìhb, pMn` 464)
5. E`py kudriq kir kir dyKY suMnhu suMnu aupìed`|| (gurU gRMQ sìhb, pMn` 1037)
6. E`pInHhY E`pu sìjA E`pInHhY ricA nàu||
duwI kudriq s`jIEY kir E`sxu ifTy càu|| (gurU gRMQ sìhb, pMn` 463)
7. http://en.wikipedia.org/wiki/Dating_creation
8. Robert M. Grant, Notes on the Text of Theophilus, Ad Autolycum III, Vigiliae Christianae,
Vol. 12, No. 3 (Sep., 1958), pp. 136-144.
9. http://en.wikipedia.org/wiki/Dating_creation
10. Ibid.
11. Carl Sagan, Cosmos, Ballantine Books, 1985, p. 258.
12. kvxu su vyl` vKqu kvxu kvx iQiq kvxu v`ru||
kvix is ruqI m`hu kvxu ijqu hoE` E`k`ru||
vyl n pèIE` pMfqI ij hovY lyKu pur`xu||
vKqu n pìeA k`dIE` ij ilKin lyKu kur`xu||
iQiq v`ru n` jogI j`xY ruiq m`hu n` koeI||
j` krq` isrTI kau s`jy E`py j`xY soeI|| (gurU gRMQ sìhb, pMn` 4)
13. Surinder Singh Kohli, Philosophy of Guru Nanak, Pub. Bureau, Punjab University,
Chandigarh,1980; Stephen Hawking, A Brief History of Time. Bantam Books, 1988, p.
125.
14. http://en.wikipedia.org/wiki/Seven_Heavens;http://www.jewishencyclopedia.com/
view.jsp?artid=1521&letter=A#4364
15. http://en.wikipedia.org/wiki/Heaven
16. http://en.wikipedia.org/wiki/Underworld
17. http://en.wikipedia.org/wiki/Loka
18. http://www.answers.com/topic/threewords#ixzz3BXo5iZmd;http://en.wikipedia.org/
wiki/Trailokya
19. Ibid.
20. p`q`l` p`q`l lK E`g`s` E`g`s||
AVk AVk Bìl Qky vyd khin iek v`q||
shs ET`rh khin kqyb` EsulU ieku D`qu||
lyK` hoie q ilKIEY lyKY hoie ivx`su|| (gurU gRMQ sìhb, pMn` 5)
21. EMqu n j`pY kIq` E`k`ru||
EMqu n j`pY p`r`v`ru|| EMq k`rix kyqy ibllìh||
q` ky EMq n pèy jìh|| eyhu EMqu n j`xY koie||
bhuq` khIEY bhuq` hoie|| (gurU gRMQ sìhb, pMn` 5)
22. iqQY KMf mMfl vrBMf|| jy ko kQY q EMq n EMq||
iqQY loE loE E`k`r|| ijv ijv hukmu iqvY iqv k`r|| (gurU gRMQ sìhb, pMn` 8)
23. r`qI ruqI iQqI v`r|| pvx p`xI EgnI p`q`l||
iqsu ivic DrqI Qìp rKI Drm s`l|| iqsu ivic jIE jugiq ky rMg||
iqn ky n`m Enyk EnMq|| (gurU gRMQ sìhb, pMn` 7)
24. kyqy pvx p`xI vYsMqr kyqy k`n mhys|| kyqy brmy G`Viq GVIEih rUp rMg ky vys||
kyqIE` krm BUmI myr kyqy kyqy DU aupdys|| kyqy ieMd cMd sUr kyq y kyqy mMfl dys||
kyqy isK buD n`Q kyqy kyqy dyvI vys|| kyqy dyv d`nv muin kyqy kyqy rqn smuMd||
kyqIE` K`xI kyqIE` b`xI kyqy p`q nirMd|| kyqIE` surqI syvk kyqy n`nk EMqu n EMqu||
(gurU gRMQ sìhb, pMn` 7)
25. lK caur`sIh jMq aupèy|| (gurU gRMQ sìhb, pMn` 1190)
26. S. S. Kohli, The Sikh Philosophy, Singh Brothers, Bazar Mai Sewan, Amritsar, 1992.
27. R. B. Lal, The Spirit of Science in Quest of Truth, N. B. T. of India, New Delhi, 1997,
28. hukmY EMdir sBu ko b`hir hukm n koie|| (gurU gRMQ sìhb, pMn` 1)
29. BY ivic pvxu vhY sdvàu|| BY ivic clih lK drIEàu||
BY ivic Egin kFY vygìr|| BY ivic DrqI dbI Bìr||
BY ivic ieMdu iPrY isr Bìr|| BY ivic r`j` Drm duE`ru||
BY ivic sUrju BY ivic cMdu|| koh kroVI clq n EMqu||
BY ivic isD buD sur n`Q|| BY ivic E`f`xy E`k`s||
BY ivic joD mh`bl sUr|| BY ivic E`vih j`vih pUr||
sgilE` Bau iliKE` isir lyKu|| n`nk inrBau inrMk`ru scu eyku||
30. hukmI hovin E`k`r hukmu n kihE` jèI|| (gurU gRMQ sìhb, pMn` 1)
31. hukmI hukmu clèy r`hu|| n`nk ivgsY vyprv`hu|| (gurU gRMQ sìhb, pMn` 2)
32. Lala Har Dayal, Hints for Self Culture, Jaico Pub. House, Bombay, 1981.
33. A. N. Kothare, J. Musquita, S. S. Palsule, Science, Technology and Social Change,
Wiley Eastern Ltd., New Delhi, 1986.
34. Carl Seeling (Ed.), Ideas and Opinions by Albert Einstein, Rupa &Co., New Delhi,
1981.
35. Ibid.
36. ivsm`du n`d ivsm`du vyd|| ivsm`du jIE ivsm`du Byd||
ivsm`du rUp ivsm`du rMg|| ivsm`du n`gy iPriq jMq||
ivsm`du pauxu ivsm`du p`xI|| ivsm`du EgnI Kyfih ivf`xI||
ivsm`du DrqI ivsm`du K`xI|| ivsm`du sìd lgih pr`xI||
ivsm`du sMjogu ivsm`du ivjogu|| ivsm`du BuK ivsm`du Bogu||
ivsm`du isPiq ivsm`du s`l`h|| ivsm`du auJV ivsm`du r`h||

ivsm`du nyVY ivsm`du dUir|| ivsm`du dyKY h`jr` hjUir||
vyiK ivf`xu rihE` ivsm`du|| n`nk buJxu pUrY Bìg|| (gurU gRMQ sìhb, pMn` 463-64)
37. ggn mY Q`lu riv dIpk bny qìrk` mMfl jnk moqI||
DUpu mlE`nlo pvxu cvro kry sgl bnrìe PUlMq joqI||1||
kYsI E`rqI hoie Bv KMfn` qyrI E`rqI|| Enhq` sbd v`jMq qyrI||
38. J. Huxley, What I Believe, News Chronicle, London, June 1937.
39. ibsmu Bey ibsm`d dyiK kudriq qyrIE`|| (gurU gRMQ sìhb, pMn` 521)
40. G.S. Mansukhani, The Quintessence of Sikhism, 1985, S.G.P.C., Amritsar.
41. http://www.spiritualityandpractice.com/practices/features.php?id=18153
42. Eìp ElyKu kudriq hY dyK`|| (gurU gRMQ sìhb, pMn` 1042)
43. n`nk sc d`q`ru isn`Kqu kudrqI|| (gurU gRMQ sìhb, pMn` 141)
44. jil Qil mhIEil riv rihE` c`cV` isrjxh`ro|| (gurU gRMQ sìhb, pMn` 579)
45. http://www.spiritualityandpractice.com/practices/features.php?id=18153
46. Ibid.
47. r`qI ruqI iQqI v`r|| pvx p`xI EgnI p`q`l||
iqsu ivic DrqI Qìp rKI Drm s`l|| (gurU gRMQ sìhb, pMn` 7)
48. jYsy jl mih kmlu inr`lmu murgèI nY s`xy||
suriq sbid Bv s`gru qrIEY n`nk n`mu vK`xy|| (gurU gRMQ sìhb, pMn` 938)
49. ry mn EYsI hir isau pRIiq kir jYsI jl kmlyih||
lhrI nìl pC`VIEY BI ivgsY Esnyih|| (gurU gRMQ sìhb, pMn` 59)
50. sUqku Egin BKY jgu Kìe||
sUqku jil Qil sB hI Qìe||
n`nk sUqik jnim mrIJY|| (gurU gRMQ sìhb, pMn` 413)
51. n`nk sUqku eyv n auqrY igE`nu auq`ry Doie|| (gurU gRMQ sìhb, pMn` 472)
INTERPRETING SRI GURU GRANTH SAHIB IN

A HINDU CONTEXT : A FEW PRELIMINARY
REMARKS
N. Muthu Mohan
The So-called Hindu Context

Even a sporadic reading of the secondary literatures on Sikhism, all
along and intermittently from the earliest exegeses to the most recent
expositions of Sikhism, evidences that the Sikh writings have always been
influenced by certain non-Sikh ideologies. In other words, Sikhism has
come into existence from certain pre-Sikh thoughts, however, continued
to influence it. To enumerate them in very broad terms one can name
Hinduism and Islam historically prior and the Western influences during
the colonial era. Punjab, the oldest land known in Indian history is the land
of Sikhism, had also been the land of Indus civilization, accommodated for
a while the Aryans who entered into India, allowed itself the Buddhist and
Tantric cultures to flourish, then had deep openings to the Persian-Arabic
and Islamic cultures, had innumerable cultural traits at its body, giving
elaborate opportunities for influences. The present paper addresses only
the Hindu context among them, possibly, the biggest and critical of them
all. The term ìHindu contextî itself is a complex one and full of ambiguities.
Starting from the linguistic usage of the term, its geographical, political,
cultural and religious connotations have contesting meanings. Historically
and spatially, vertically and horizontally, the so-called Hindu context has
endless discontinuities. The indeterminateness of the Hindu context itself,
if not political ambitions, tempts the Hindu scholars to attribute Hindu
paradigms to any other newly emerging religion around. Although there
are clear statements in Sri Guru Granth Sahib that Sikhism was a new
path different from the then existing traditions namely Islam and Hinduism,
it has happened so that again and again our understanding of Sikhism is
pulled towards the Hindu paradigms that are existing around. At times it
is claimed that Hinduism is the cultural background of Sikhism and some
other times it is claimed that Hinduism is the source from which Sikhism
has emerged. Looking at the historical conditions and cultural context of
the birth of Sikhism, these claims may be treated as natural, however, on
the other hand, the claims cannot be taken as innocent and free from
political and cultural dominance. Some of the claims often go to the extreme
of encroaching into the originality of the Sikh thought.

The following are the words of Suniti Kumar Chatterji, the then
President of Sahitya Akademy of India in his Foreword to Sardar Trilochan
Singhís book titled Guru Nanak: Founder of Sikhism published by the Delhi
Gurdwara Prabandhak Committee in the year 1969, during the 500th year
celebrations of the Birth of Guru Nanak Dev: ìThe faith preached by
Guru Nanak was nothing new for India, it was basically the old monotheistic
creed of the ancient Hindus as propounded in the Vedas and the Upanishads-
the Vedanta with its insistence upon jnana or knowledge of the One
Supreme Reality. And the monotheistic basis was fortified, so to say, to put
the matter in simple form by Bhakti or faith as inculcated in later Puranic
Hinduism. The Sikh Panth was nothing but a reformed and simplified Sanatan
Dharma of medieval times.î1 Again S. Radhakrishnan, a leading philosopher
and former President of India, maintains that, ìSikh Gurus do not claim to
teach a new doctrine but only renew the eternal wisdom. Nanak elaborated
the views of Vaishnava Saintsî2 These are the worst examples of the ëHindu
contextí. Apart from the indecency involved in writing such self-centered
forewords, there are certain other things explicitly mixed up in the words
of the writers. They show that the two writers rush to reduce Sikhism to
Hinduism, particularly to two of its mainstreams, namely the Vedanta and
the Bhakti thoughts.
We are not at all inclined to assert that Hinduism had nothing to
do with the birth of Sikhism. I quote Sardar Daljeet Singh, a distinguished
Sikh scholar of yester years: ìNo understanding and appreciation of
Sikhism is possible unless one has a clear and proper picture of the
religious doctrines and thought that had been accepted, and the traditions
and trends that had been established in the country, before Guru Nanak
appeared on the scene.î3 The scholar himself undertakes a comparative
scrutiny of variety of differing religious and philosophical trends of India
in the book quoted. They all together can make only the context in which
Sikhism has come into existence. What is pertinent here is to identify
and recognize, above all, that Sikhism is a new Word, a new Path and
a new Panth, and it is necessary to focus and interpret what is new in
Sikhism.
Two Notable Historical Periods

We know very well that there are innumerable concepts and terms
from Vedanta and Bhakti (also Islam and Sufism, Yoga and Buddhism)
available in Sri Guru Grath Sahib. Equally we know that there were long
periods in the history of Sikhism when very conscious attempts were vested
to interact with the Vedic thought structures and make them help (!)
interpret Sikhism. Sikh historians retrospectively evaluate that these were
periods of massive intrusion of Vedantic concepts into Sikh thought. H.S.
Virk explores the situation in clear words, ìDuring the eighteenth century
and up into the early part of the nineteenth, the task of interpreting and
preaching the message of the Guru Granth Sahib primarily rested with the
Udasi and Nirmala teachers..The first exegete of this period was
Anandghana.. His interpretations are saturated with Upanishadic lore and
are densely Vedantic rather than the Sikh, and are apparently a conscious
re-incubation of Hindu ideology in Sikh thinking. The Nirmala scholars
generally echoed the Udasi trend of interpreting the Sikh scriptural texts
in the inflated style prescribed by the Hindu commentators on Upanishadic
and Vedic texts. Bhai Santokh Singh (1788-1843), the most prominent
among the Nirmalas..too was writing from within the Hindu framework
and reflected a deep Brahmanic influence.î4 Dharam Singh agreeing with
the ideas of the previous author elaborates the nuances of the Vedic
influences in interpreting Sikhism. ì..there was among the earlier exegetes
a tendency to see the Sikh Scripture as a continuation of the revelatory
literature in India, an extension of the Vedic tradition. The exegetes in the
Udasi and the Nirmala schools, who had come to the field of Sikh exegies
after having made a deep study of Indian sacred literature, generally
equated the Guru Granth Sahib with the Vedas and explained and interpreted
its hymns in the Vedic perspective. To them, Vedas were the norm, and
they interpreted each hymn from the Guru Granth Sahib with evidence
from the Vedas.î5
We identify in broad terms that there were two significant periods
when Sikhism and the interpretation of Guru Granth Sahib underwent the
intrusion of alien ideologies into its corpus, namely the period (Late 18th
and early 19th centuries) when the Udasis and Nirmalas were influential
in Sikh exegetical practice and another period, that is the period (Late 19th
and early 20th centuries) of colonial rule when the European Orientalists
and Nationalist Hindus were immensely and systematically active in
interpreting the religious scriptures and philosophical texts of India. We also
notice that there are certain very important differences between the two
varieties of scholars, especially in their posing of Hinduism towards Sikhism.
The Udasis and the Nirmalas

We find that the Udasis were the earliest exegetes of Sikhism and
its scripture, Sri Guru Granth Sahib. The Udasi sect was founded by
Sri Chand, the elder son of Guru Nanak Dev who took to an ascetic way
of life, however, did not explicitly claim any separate way deviating from
the Guruís path. One can observe at least three strands of Hinduism loosely
linked among themselves popularly influencing the Udasi readings of Sikhism.
They are firstly, the Vedantic thought, secondly, the Bhakti traditions and
thirdly, the Yoga practices. These were the three important blocks of
thought-practices that were typically intruding into the readings of Sikhism
through the Udasis and the Nirmalas. These three blocks of Hindu thought
patterns very fluently find similarities in Sikh thought. One is tempted to
say that these three similar blocks are historically over-determined. Madanjit
Kaur writes,î..the Udasis preferred more enthusiastically the approach of
Gyan marg (path of knowledge) although they acknowledged all the three
Hindu methods of attaining mukti (viz. karm marg, bhakti marg and gyan
marg). The object of the Udasi bhakti is to catch the light of the Supreme
Reality and merger in God.î6
The overlapping of Vedantic gyan, bhakti, karma and yoga is
characteristic of the spirit of the times which gave birth to the Sant tradition
and the Nath Yogis. Even some Sufi saints were impressed by this
combination. ìThe Matra Shastra of Baba Sri Chand is composed after
heuristic method and is an example of medieval Indian religious text of
the Sant Parampara of Northern India. Its cultural pattern is exactly after
that of the Nath and Yogic cults with some specific distinctions as marks
of Udasi identity. î7 The Udasi saints address the Vedas, Upanishads, the
Puranas and Shastras without any discrimination, in a very diffused manner.
It appears that the Hinduized Udasis and Nirmalas were not conceptually
very strong to differentiate Vedanta from bhakti, and Bhakti from Karma
or Yoga. In the absence of conceptual clarity, their attitude to Hinduism
remained dominantly ritualistic. At times, it seems that the Udasis and
Nirmalas were desirous to include Sikhism as one another marga, namely
the Naam Marga, along with the other three already existing in Hinduism.
Otherwise they would like to dissolve the Sikh doctrine of Naam into the
already existing Bhakti marga.
The philosophy of Vedanta was not very privileged in the traditional
Udasi understanding. Vedanta was one among many philosophies popular
in the late medieval period. It is not difficult to locate and identify certain
parallels between the Hindu corpus of Vedanta, Bhakti and Yoga on the
one hand and and the Sikh concepts and practices. The Udasis and
Nirmalas were inclined to associate the Sikh ideas of Ik Onkar and Shabad
to the Vedantic thought, the Sikh love and devotion to the Personal God
to medieval bhakti and the Naam Simran with meditation on Naam. These
are the classical associations implied between Sikhism and Hinduism by
the Udasis and Nirmalas. These associations do not limit themselves with
the Udasi and Nirmala period but continue to leave their impression even
well after the period mentioned. These associations inform us where the
Sikh hermeneutics ought to be vigilant against the epistemological traps if
it really wants to keep safe its originality.
The Orientalists and the Nationalist Hindus

We are inclined to name the Udasi and Nirmala course of interpretation
of the Sikh Scripture as Pre-Modern, because during the second historical
period the European Orientalists and Nationalist Hindus massively introduced
and made use of so many modern tools to interpret the religious literatures
and practices of India. The making of modern Hinduism, for example, is
a very complex phenomenon, a big story of its own specific features which
needs its own specialized study.
During the period of colonial rule, Hinduism went out of the boundaries
of Indian subcontinent, became a religion of comparative studies, particularly
in the hands of the Orientalists. It seems that the German orientalists had
a special interest in promoting Hinduism, particularly its Vedantic mode into
a philosophy and religion of universal dimensions. From among so many
other philosophies of ancient India such as Samkhya, Nyaya, Vaisesika or
Buddhism which have more cosmological and nature-philosophical, logical,
sociological and ethical concepts and values, the orientalists opted for the
more abstract and pale Vedantic philosophy due to many reasons. The
Germans had, above all, a racial inclination to identify the Vedas as the
earliest of all religious literatures of the world, produced by the Aryan
people living in ancient India. They succeeded in making use of Linguistics,
a more rigorous and scientific discipline, for this purpose. Susanne Marchand
informs that, ìIt was the queen of the nineteenth century sciences, philology,
that gave scholars access to the revered cultures of antiquity..Orientalist
philology, once freed from theological constrains, contributed heavily to
Aryanophilia.î The author continues to say that the ìAryan
Industry..juxtaposed the German and oriental Geist.î8 The juxtaposing of
German and Oriental Geist played a specific role in the civilizational politics
of the Germans in Europe.
The study of Sanskrit language in the German institutes led them

to argue that Sanskrit was the first language in which the revelations of
the Divine Word occurred. By making the Vedas as the oldest of all
scriptures of the antiquity, the Germans replaced the Jewish privilege to
the ancient religious literatures as well as they replaced the Greek access
to the most ancient philosophical texts. The Germans, possibly, had a grand
plan to produce another renaissance that was necessarily different from
the Italian renaissance, more religious and more Aryan in its content. It
is interesting to examine how this grand design did not reach its ultimate
success and what were the forces which contributed to the defeat of this
attempt. One cannot miss the role of the Sikhs, the Tamils, the Dalits and
other federal-democratic forces in this regard.
The German scholars, Max Muller and Paul Deussen, spent much
of their erudite energy to establish that the Vedas were the first religious
literatures and the Upanishads were the first philosophical texts, both
internally related to represent the philosophical system called Vedanta, and
Vedanta having an elite form in Sankaraís Advaita and an emotional mass
expression in Bhakti movements of medieval India philosophically depicted
in Vishistadvaita and Dvaita of Ramanuja and Madhva respectively. Starting
from the Vedas as if coherently moving through Upanishads and Vedanta,
and the variations of Vedanta, makes the Vedic Aryan thought the Universal
system of religion and philosophy. In the medieval history of India, we find
that the abstract Advaita philosophy was theoretically and practically
overcome by the Bhakti movements of different sorts and their corresponding
philosophies. However, Paul Deussen links Advaita and Bhakti in a special
way. He makes them into two layers of Vedanta. ìCankara constructs out
of the materials of the Upanishads two systems, one esoteric, philosophical
(called by him nirguna vidya, sometimes Paramarthika Avastha), containing
the metaphysical truth for the few, rare in all times and countries, who
are able to understand it; and another exoteric, theological (saguna vidya,
vyavakarika avastha), for the general public, who want images, not
abstract truth; -worship, not meditationî9 Deussen sees the sociological
implications of the layers of Vedanta dividing the people into elite and
laymen. Lance E. Nelson, a researcher of recent times, associates the
reconciliation of paramarthika and Vyavakarika or Vedanta and bhakti
to the infamous accommodation of castes in India. ìSankara attempts to
accommodate both theism and an impersonal, trans-theistic non-dualism.
He accomplishes this by providing two interrelated but non-continuous
views of the world. Ranked hierarchically, these two ways of thought

assume as their counterparts two distinct and unequal spiritual paths with
two separate and again unequal, spiritual goals. Graded linkages to the
Hindu system of hereditary social class give these two spiritualities concrete
sociological manifestations.î10 It appears that Deussen very well understood
the caste implications of the Vedantic layers and he considered it a
contribution of the ancient Aryans to world thought.
William Jones, another celebrated Orientalist ìstarted the tendency
of characterizing Indian thought as spiritual and in contrasting it with Greek
thoughtî11 The term ìspiritualî as an initial moment in history was introduced
by certain Orientalists to do away with the Greek philosophical substratum
that was standing behind the European enlightenment. Deussen had clear
Christian (Protestant) connotations in his appreciations of Vedanta. ìThe
Upanishads are for the Veda, what the New Testament is for the Bible,
[an analogy] not merely external and accidental, but is fundamental and
based upon a universal law of development of the religious lifeî12
It is also interesting to notice that some of the Western Orientalists
themselves linked the discovery of Vedic spiritualism with the emergence
of Nationalist fervor. In that case, Nationalism too acquires a mystic flavor.
It is another interesting question that may be studied in comparison to the
makings of European nationalisms, for example. ìMax Muller was quick
to connect this [Vedanta] with such essentialist ideas like national character:î
not only their religion, but their philosophy also was connected with the
national character of the inhabitants of India.î writes Muralidharan, an
exponent in Upanishads, quoting the words of Paul Deussen.13
The second part of the present discussion on Colonial Vedanta is
how the orientalist views were received or responded by the emerging
Nationalist elite of India. Again there are differing views about the reception.
Questions are raised on what was common between the Germans and
the Indian elite? A big number of books have started coming out in recent
times in the Postcolonial genre that Hinduism was an invention of the
Westerners and that there was no such religion before the Orientalists.
Even Kanchi Kamakoti Aacharya, the head of the famous South Indian
Smarta Brahmin mutt, once mentioned that thanks to the Britishers we had
got a more or less coherent religious entity called Hinduism. However, a
few other scholars indicate the existence of a scholarship of hybrid nature
that was enthusiastic about the orientalist discovery of Aryan and Sanskrit
antiquity. Richard King writes that ìWestern influence was a necessary

but not a sufficient causal factor in the rise of this particular social
construction. To argue otherwise would be to ignore the crucial role played
by Indigenous Brahmanical ideology in the formation of early Orientalist
representations of Hindu religiosityî.14
A recent book titled ìBourgeois Hinduism or The Faith of the
Modern Vedantistsî by Debarban Ghosh says that the modern Vedanta
is designed to legitimize the caste and class interests of the Bengali
bhadralok population of late 19th and early 20th century. A similar statement
can be made about the making of Arya Samaj in the North Western part
of India. The Hindu elite nourished the western terminology it received.
The nationalist elite multiplied the mystic terminology attributed by the
Orientalists to Indian philosophy. The following are the words of S.
Radhakrishnan on Indian philosophy, ìThe dominant character of the Indian
mind which has colored all its culture and moulded all its thoughts is the
spiritual tendency. Spiritual experience is the foundation of Indiaís rich
cultural history. It is mysticism, not in the sense of involving the exercise
of any mysterious power, but only as insisting on a discipline of human
nature, leading to a realization of spiritual. While the sacred scripture of
the Hebrews and the Christians are more religious and ethical, those of
the Hindus are more spiritual and contemplative. The one fact of life in
India is the Eternal Being of God.î15 One is astounded by the affluent and
careless usage of so many western terms by the celebrated philosopher.
Radhakrishnan made Vedanta the core system of all Indian
philosophies. ì..every form of Hinduism and every stage of its growth is
related to the common background of the Vedanta. Though Hindu religious
thought has traversed many revolutions and made many great conquests,
the essential ideas have continued the same for four or five millenniums.
The germinal conceptions are contained in the Vedanta standard..It is said
that other scriptures sink into silence when the Vedanta appears, even as
foxes do not raise their voices in the forest when the lion appears. All sects
of Hinduism attempt to interpret the Vedanta texts in accordance with their
own religious views. The Vedanta is not a religion, but religion itself in its
most universal and deepest significance.î16 This is the classical example
of a nationalist violently dissolving the multifarious heritage of Indian
peoples into one Vedanta and making everything else meaningless. The
quoted words illustrate that Vedanta Nationalism is the aggressive disciplining
mode of thought in relation to the regional and subaltern cultures. It
disciplines all the systems of Indian philosophy to fall in line under the
hierarchical leadership of Vedanta. All the ways lead to Vedanta, is the
slogan of the nationalist philosopher. Vedanta absorbs, assimilates, eats
away and digests everything non-vedantic. A moderate position on the issue
tells that the emerging nationalist elite of India ìmade use of the Orientalist
viewsî to counter the colonialists and to energize the Indian masses for
freedom.
The scholars of Subaltern school of history are very much critical
of the nationalist elite, for example, one among them, Partha Chatterjee
maintains that their nationalism itself is a mirror image of the colonial
ideology of their European masters. He characterizes the Indian nationalism
as a ìDerivative Nationalismî. Following the Gramscian terminology, Ranajit
Guha asserts that it is ìdominance without hegemonyî, by hegemony he
means the consent that must be reached among the various inner layers
of the people.
Another book titled ìVedanta: Heart of Hinduismî authored by Hans
Torwestern informs that, ìThere are numerous contemporary attempts at
popularization that see Vedanta as the sum-total of all religions and
philosophical systems, a perennial philosophy in its simplest and most
concentrated form of universal religion as suchÖThe Vedantin can often
be quite patronizing because he is convinced that his Vedanta includes all
other religions while at the same time transcending them. This attitude
sometimes turns into arroganceÖseeing everything only through Vedantic
spectacles, the zealot wants to reduce everything to a common denominator.
Thus what is unique to other religions ñ something one cannot simply
appropriate to oneself ñ is all too often completely overlooked.î17
Conclusion: The Sikh Articulation as a Hermeneutic Problem

The above exercise about the travel of Hinduism in 19th and 20th
centuries brings to focus the difficulties encountered by the Sikhs in
articulating their philosophy and practice in their own terms. By the end
of 19th century and beginning of 20th century, when the Sikhs were going
through the Singh Sabha and Gurdwara Reform movement, they could at
least partially, but in main, overcome the influences of the Udasis and the
Nimalas. But, by then, starts from an another end the intrusion of western
tools and the derivative nationalist Hindu elite influences. Although there
are direct western readings of Sikhism and Sri Guru Granth Sahib well
early, I consider that the making of Hinduism by the Orientalists is a
significant phenomenon, and its presence as an ideology of Nationalist elite

is more thrusting and propulsive upon Sikhism. Western tools have become
a challenge to Sikhism particularly through the western making of Hinduism
in modern times. Sikh experience and encounter of western tools occur
above all and immediately through the hegemonic Hindu thrust. It was a
very ticklish and trapping situation. Consequently, the Sikh scholars had
to work out their hermeneutic strategies to face the situation. One can
presuppose that in conditions of pan-Indian dominance of Hinduism and
its pretentious global presence, the Sikhs would be compelled to produce
a resistant identity and a resistant hermeneutics escaping the traps laid
down by the Hinduized interpretations of Sikh concepts and practices. It
would be a kind of internal decolonizing more difficult and more intimate
due to the innumerable overlapping concepts that are existing between
Sikhism and Hinduism historically conditioned. A type of hermeneutic or
epistemological vigilance becomes inevitable for the successful decolonizing
in Indian context and writing Sikh philosophy in its own terms.
References
1. Suniti Kumar Chatterji, Foreword in Trilochan Singh, Guru Nanak: Founder of Sikhism,
Gurdwara Prabandhak Committee, Delhi, 1969.
2. S. Radhakrishnan in Trilochan Singh et.al, Selections from the Sacred Writings of the
Sikhs, Samuel Weiser, Inc., Newyork, 1973.
3. Daljeet Singh, Sikhism: A Comparative Study of Its Theology and Mysticism, Singh
Brothers, Amritsar, 1994, p. 320.
4. Hardev Singh Virk, ìApproaches to the Exegies of Sri Guru Granth Sahibî in Perpectives
on Guru Granth Sahib, Vol. 7, 2009-12, p. 62.
5. Dharam Singh, ìSikh Exegeses: Contribution of Prof. Sahib Singhî, in Perspectives on
Guru Granth Sahib, Vol. 7, 2009-12, p. 68.
6. Madanjit Kaur, ìUdasi Matras in the Book: Seminar Papers on Baba Sri Chand,
Gobind Sadan, New Delhi, 1989, p. 41. For more detailed study of Udasis, see the
Book: Sulakhan Singh, Heterodoxy in the Sikh Tradition, ABS Publications, Jalandhar,
1999.
7. Madanjit Kaur, op.cit., p. 33-34.
8. Susanne Marchand, ìGerman Orientalism and the Decline of the Westî, Proceedings
of the American Anthropological Society, Vol. 145, No. 4, December 2001, p. 466.
9. Paul Deussen, Elements of Metaphysics, Macmillan, London, 1894, p. 325.
10. Lance E. Nelson, Theism for the Masses, Non-Dualism for the Monastic Elite: A
Fresh Look at Sankaraís Transtheistic Spirituality in the book: The Struggle over the
Past: Fundamentalism in the Modern World, Ed. By William M. Shea, University
Press of America, 1989, p. 63.
11. M. Muralidharan. The Discursive Geography of Upanishads, D. C. Books, Kottayam,
2003, p. 16.
12. Ibid., p. 24.
13. Ibid., p. 19.
14. Richard King, Orientalism and the Modern Myth of ìHinduismî, Numen, Vol. 46,
No. 2, 1999, p. 148.
15. S. Radhakrishnan, Indian Philosophy, Vol. I, George Allen & Unwin, London, 1977,
pp. 41-42.
16. S. Radhakrishnan, A Hindu View of Life, George Allen & Unwin, London, 1954, pp.
22-23.
17. Hans Torwestern, Vedanta: Heart of Hinduism, Grove Press, New York, 1985, p. 3,
13-14.
MISL SHAHEEDAN : AN ADDENDUM

Dr. Ranbir Singh Sandhu
[Dr. Ranbir Singh Sandhu who is a direct descendent of S. Karam Singh,

a stalwart of Misl Shaheedan has come across a write up published in
Encyclopaedia of Sikhism, Punjabi University, Patiala wherein it has
been stated that Misl Shaheedan became extinct in 1809 and that Shiv
Kirpal Singh son of Gulab Singh was the last in the line from S. Karam
Singh. In the write up in question it has been stated that ìAfter Deep
Singhís death, the leadership of the misl passed on to Karam Singh, a
Sandhu Jatt belonging to the village of Marahka in Sheikhupura district,
now in Pakistan. In January 1764, at the conquest of the Sirhind
province by the Sikhs, he seized a number of villages in the parganah
of Kesari and Shahzadpur in Ambala district yielding about a lakh of
rupees annually. Karam Singh made Shahzadpur his headquarters,
though he lived for most of the time at Talvandi Sabo (Damdama
Sahib). In 1773, he overran a large tract of land belonging to Zabita
Khan Ruhlla in the upper Gangetic Doab. He captured a number of
villages in Saharanpur district. After Karam Singhís death in 1784, his
elder son, Gulab Singh, succeeded to the headship of the misl. On
Gulab Singhís death in 1844, his son Shiv Kirpal Singh succeeded to
the family estate, the misl having become extinct in 1809 after the cis
Sutlej Sikh states had accepted British protection.î Dr. Ranbir Singh
Sandhu is of the opinion that above write up requires updating. He
has produced some documents which provide valuable information
about the descendents of S. Karam Singh Shaheed. Though he has
requested the editor in chief, Encyclopaedia of Sikhism at Punjabi
University Patiala to revise it accordingly yet his comments along
with the supporting documents are produced here for the benefit of
scholars doing Sikh history. Editor]
I noticed an entry about Misl Shaheedan based upon the Encyclopedia
of Sikhism. The entry says that Misl Shaheedan became extinct in 1809
and that Shiv Kirpal Singh son of Gulab Singh was the last in line from
Sadra Karam Singh. Is it possible to get the source material upon which
the entry in the Encyclopedia is based? Apparently, based upon the
documents I have, the entry might need revisiting.
My family tree asserts otherwise. Gulab Singh and his younger
brother Mehtab Singh were given a Jagir in Hoshiarpur District where they
settled around 1816. I have records of the family based upon the Misl Jagir;
the settlements of 1852 and 1884, and the Khasra Kishtwar of 1850. I
am a direct descendent of Sardar Mehtab Singh.
I attach the family tree my father, Sardar Partab Singh, prepared

in 1922 (Appendix I & II). It is based upon Misl Jagir Gulab Singh Mehtab
Singh and Khasra Kishtwar Village Pathial for year 1850. I also attach
copies of information taken from the settlements of 1852 and 1884 (Appendix
III & IV). They are all in Urdu.
Gulab Singh and Mehtab Singh, sons of Sardar Karam Singh Shaheed
were given a Jagir in District Hoshiarpur (reference Misl Jagir Gulab Singh
and Mehtab Singh) and moved there along with some other Sandhu
families, from Gharka and Chamba villages in Amritsar District and
established several villages (my father used to mention the number 22)
including Pathial. A brick-lined well was dug in each of these villages and
the name of Garja Singh, father of Sardar Karam Singh, engraved on the
well wall. There was a joint Samadh, with two urns, in Pathial known as
ìBabe Shaheedan di Samadhî. The Samadhs were for Sardar Karam
Singh and his brother Sardar Gurbakhsh Singh Shaheed. A gurdwara Babe
Shaheedan was built next to the site after I had left India in 1965 but the
Samadh was there in 1975 when I last visited our village. I understand
from a recent visitor to the village that the Samadh has been demolished
and the gurdwara enlarged.
The family tree and other documents attached provide the following
information:
1. Gulab Singhís Descendents

Gulab Singh had two sons, Gurmukh Singh and Fateh Singh.
a. Gurmukh Singh had three sons, Vasava Singh, Bela Singh, and Sobha
Singh. Vasava Singh had a son Harnam Singh whose daughter was
Kartari. Sobha Singh had no male issue. His daughter was Nandi.
Bela Singh had a son Natha Singh whose son was Ujagar Singh. I
have a document dated June 4, 1922 showing that Ujagar Singh son
of Natha Singh was alive that date.
b. Fateh Singhís only son was Doola Singh who had two sons, Bachittar
Singh and Meehan Singh. Bachittar Singh had four sons, Harnam
Singh, Gurdit Singh, Naurang Singh, and Hakam Singh. Gurdit Singhís
son was Puran Singh. Hakam Singh had a son named Puran Singh.
At Hakam Singhís death, Puran Singh was a minor. He was brought
up by Gurdit Singh. A square of land in Chak 19FF in Sri Ganganagar
District, was purchased in the name of Puran Singh in 1923. I have
record of payment of installments and taxes up to 1928. In the records
of land he is described as son of Gurdit Singh. However, this anamoly

is clarified by a document dated January 3, 1927 wherein Gurdit Singh
affirms that he was then 70 years of age and that Puran Singh, his
brotherís son, was still a minor.
The Encyclopedia of Sikhism mentions Gulab Singhís death in 1844
and the last descendent as Shiv Kirpal Singh. I do not see any mention
of Shiv Kirpal Singh in the documents I have. My father had another
document (I personally saw it but cannot find it now) which said that Gulab
Singh ìDaccan ko chala gayaî, i.e., went south. He might have settled
somewhere south of Sutlej. During the Sikh Wars with the British, many
people from the Misl died or moved away.
The entry at Chah No. 6, Khasra No. 493 in the settlement of 1884
lists Doola Singh and others as allottees. Doola Singh is described as son
of Fateh Singh and Harnam Singh as son of Vasava Singh, Natha Singh
as son of Bela Singh, and Raj Kaur as widow of Sobha Singh. This appears
to show that in 1884, the surviving descendents of Gulab Singh were his
grandson Doola Singh, great-grandsons Harnam Singh and Natha Singh,
and Raj Kaur the widow of Sobha Singh grandson of Gulab Singh. My
fatherís correspondence shows that while he was away in Mesopotamia,
Harnam Singh handled his affairs in the village. To my best knowledge
there is no male heir in that line alive today.
2. Mehtab Singhís Descendents

Mehtab Singh, the younger brother of Gulab Singh, had three sons,
Kahan Singh, Ishar Singh, and Narain Singh. The settlement of 1852 lists
this fact. Apparently, the three sons of Mehtab Singh were alive in 1852.
a. Narain Singh had a son Bhola Singh and a grandson Asa Singh who
died issueless. Bhola Singh, apparently, left Pathial mortgaging his
land. The mortgage deed is dated June 23, 1879. My father, Sardar
Partab Singh, paid off the mortgage to Chhajju son of Jauhar Singh
and repossessing the land on June 7, 1909.
b. Ishar Singhís grandson Bir Singh left village at the time of the British
takeover. My father told me that he once sought out and met Bir Singh
when the latter was quite old. He had become a sadhu. Bir Singh died
issueless.
c. Kahan Singh had two sons, Tara Singh and Gujjar Singh. The settlement
of 1884 lists Tara Singh, Gujjar Singh and Bhola Singh. Tara Singhís
son Achhar Singh died issueless. Gujjar Singhís only surviving son
was my father Sardar Partab Singh. My father had two sisters, one
much older than him and the other younger.
At the time this family tree was prepared (1922), the following
descendants of Mehtab Singh were alive: Partab Singh, Achhar Singh,
and Bir Singh, all great-grandsons. The last two died issueless. Only
Sardar Partab Singhís line continues.
3. Sardar Partab Singh and his Descendents.

Sardar Partab Singh (born September 22, 1882, died May 21, 1953)
served in the Irrigation Department, Punjab as an overseer and a sub-
divisional officer and in Mesopotamia during World War I on deputation
from the parent department. He was mentioned in Dispatches for gallantry
and awarded the Indian Distinguished Service Medal. He retired as District
Engineer and Namal Canal Engineer, Mianwali, in 1939. For his meritorious
service, he was awarded the title ìSardar Sahibî. He had three sons and
three daughters. The three sons were, Raghbir Singh (born February 3,
1923, died December 18, 2004), Randhir Singh (born January 1, 1925), and
I, Ranbir Singh (born January 19, 1929). Dr. Raghbir Singh never married.
He taught at Guru Nanak Engineering College, Ludhiana and was head
of the Civil Engineering Department when, in 1963, he moved to the USA.
He earned his Ph.D. at the Ohio State University and served in the US
Air Force as Research Engineer at the Wright Patterson Air Force Base,
retiring in 1994. Sardar Randhir Singh retired as General Manager (Projects)
in Coal India and is living in New Delhi. I served as Assistant Engineer
to Deputy Director Designs in the Irrigation Department, Punjab from 1950
to 1963 followed by two years deputation to the Punjab Engineering
College as Associate Professor in the Post-graduate program in Irrigation
and Hydraulics. I moved to the USA in 1965. I was on the faculty of the
Ohio State University from 1969 to 1995 and am now Professor Emeritus.
In this context, I also like to mention Sardar Gurdial Singh Shaheed.
He was fifteen years or so my senior in age and was a Superintending
Engineer in the Irrigation Department in 1965 when I came to the USA.
He told me that he used the last name ìShaheedî because he was from
Misl Shaheedan. His family tree might also be of interest. I do not see
any direct link to Sardars Karam Singh.
MAHARAJA RANJIT SINGHíS EXPEDITION OF

1819 : CONQUEST AND ANNEXATION OF
KASHMIR
Dr. (Mrs.) Harmeet Sethi
Major inducement to Ranjit Singh to conquer the Kashmir valley

was the condition of Kashmir itself and the behavior of its Afghan Governor.
To get back Attock fort from Ranjit Singh, Wazir Fateh Khan had left
Kashmir in 1813 entrusting Kashmir administration to his younger brother
Azam Khan. He took with him best Afghan troops and heavy war
materials.1 In Kashmir, Azam Khan wrote to Muslim Rajas of Rajouri,
Punch, Bhimber and Akhnoor to join ëJehadí and act in concert with him
but none paid any head to him.2 Neither his threatening posture nor
conciliatory attitude served any meaningful purpose since he continued
committing tyranny and hardship on Kashmiris3. He further declared to
give a pitched battle if Ranjit Singh ever dared to enter the valley.4 In
Kabul, Wazir Fateh Khan was busy in heavy recruitment of soldiers and
collection of ammunition for a strong attack on Ranjit Singhís garrison in
Attock. He issued urgent orders to his another brother Jabbar Khan,
Governor of Derajat to purchase horses of best breed and maintain and
train best troops.5 Ranjit Singh was warned to evacuate Attock fort
immediately or he must expect him there very soon.6
The Maharaja had fully strengthened the fort with troops and
arms, in addition to large food supply. The British Govt. had also supplied
two thousands muskets to the Maharaja.7 A pitched bloody baltle started
on 13th July, 1813 on the well known Mausar fields, to the north-west of
Attock fort.8 It lasted for two months killing and wounding thousands of
soldiers belonging to both sides. Fateh Khanís army was killed almost to
the last man.9 He himself was wounded and fled from the battle field.10
The victory of Attock fort enhanced the prestige of Maharajaís empire
and career.
Maharaja Ranjit Singh, thereafter, seriously started his war
preparations in early 1814 for a successful invasion of Kashmir. The
bankers and stockists of Kashmir were ordered to stock fifty thousand
maunds of food at Rajauri and at adjoining routes leading to the valley.
Karam Chand was instructed to arrange war material. The Rajas of
Akhnoor and Rajauri were asked to provide maximum facilities to the
Sikh troops reaching their territories in early February, 1814. Messages

were also sent to the two brothers, Jahan Dad Khan and Atta Muhammad
Khan, ex-chief of Attock and Kashmir respectively, to join the Sikh troops
during Kashmir expedition. Also the Sikh officers at Attock fort were
ordered to be in full control of Hasan Abdal-Muzaffarabad route so as to
make it impossible for Wazir Fateh Khan to proceed towards Kashmir by
that route with a view to providing armed assistance to his brother Azam
Khan in the valley. It is worth recording that Jahandad Khan had earlier
on 22 October, 1813, suggested Ranjit Singh to attack Kashmir promptly
as Wazir Fateh Khan was then actively engaged in suppressing a revolt
in Kandhar.11 Ranjit Singh could not avail this opportunity due to the
serious illness of his experienced General and army chief Dewan Mohkam
Chand.12
On the other hand, Kashmir chief Azam Khan, on receiving
complete intelligence about the military preparations of Ranjit Singh, knew
that after the victory over Attock fort, the Sikh army would certainly
invade the Kashmir valley. From 14 February, 1814 onwards, Azam Khan
continued to encamp in Kashmir and fully engaged in recruiting, training
and posting his best troops inside and outside the valley to keep a vigil on
the strategic passes in the well known Pir Panjal mountain.13 He himself
supervised his cant-onments and other security arrangements at various
important passes to provide blockade and make the entry of the Sikh
army into the valley completely impossible. He also requested the
neighboring hill states, especially in the south, to check and stop the entry
of Ranjit Singhís army in to their territories. But none except the Punch
chief, Ruh Ullah Khan agreed on being granted a robe of honour, a
bejeweled under-turban and rupees fifty thousand in cash. Azam Khan
fully strengthened the two forts outside Srinagar to check the entry of
Sikh forces into the capital. Meanwhile Azam Khanís elder brother Wazir
Fateh Khan also managed to rush from Kabul with a heavy force and
reached Muzaffarabad. In June, 1814, he unsuccessfully advised the
neighbouring hill chiefs to fight against Ranjit Singh.14 Suddenly, Fateh
Khan received intelligence about an immediate combined attack on Kabul
by ex-Kashmir Chief Atta Mhammad Khan and late Taimur Shahís son
Ayub Khan duly assisted by numerous Durrani Sardars and tribal chiefs.
The invasion of Kashmir in 1814 by Maharaja Ranjit Singh was
being delayed only due to the indisposition of Diwan Mohkam Chand to
hold the command of the Sikh army while the Chiefs of various states on
the south-west of Kashmir especially Jahan Dad Khan ex Attock Chief

were pressing in hard to avail the opportunity and conquer Kashmir, under
all circumstances whatsoever.15 Earlier the joint Sikh-Afghan co-operation
and action against Kashmir in 1812 had shown to the Maharaja the
weakness of the Muslim hill chiefs of Bhimber and Rajauri both of which
commanded the approach of the Pir Panjal mountain. Preliminary to an
attack on Kashmir, the Sikh troops had already captured these two
territories and had driven out their chiefs to seek shelter with Atta
Muhammad Khan, the Afghan Chief of Kashmir.16
Maharaja Ranjit Singh, now, made all preparations for a large
scale invasion on Kashmir valley. On 6 June, 1814, Maharaja himself led
the army and reached Bhimber on the banks of river Jhelum. The Maharaja
ordered the contribution of rupees twenty thousand from each Hill Raja
surrounding the area of Nurpur and Jasrota. The Raja of Punchh, Rahullah
Khan was asked to help in Sikh operation but he refused to cooperate.17
He pleaded his pre-engagements with Kashmir Chief and the presence
of his son as hostage with Azam Khan in Srinagar.18
Consequently, a Sikh detachment was sent under the command
of Dewan Ram Dyal and Fateh Singh Ahluwalia which overcame the
armed resistance offered by the Punch Chief at Thatha, five kos from
Rajauri.19 The Behramgala pass was captured. The Maharaja with his
vast army finally encamped at Rajauri. From Rajauri, two routes lead to
Pir Panjal pass. One connects Rajauri through the pass of Thana while
the other marches by way of Punch connecting the Pir Panjal summit by
the Tosha Maidan pass. To keep his control on both routes, Ranjit Singh
bifurcated the entire army dispatching the main division by the Rajauri
Thana route and taking the rest with himself with a view to guarding the
Punchh-Tosha Maidan route while Dewan Mohkam Chand had repeatedly
suggested to the Maharaja not to proceed beyond Rajauri but make it his
camp and issue his orders from there and also should never take any hill
chief into his confidence and further to keep a strict watch over their
movements.20 Unfortunately, the Maharaja inadvertently by-passed his
valuable advice for which he, later on, suffered. Therefore, two divisions
of Sikh army then marched on Kashmir; the main army commanded by
Ranjit Singh proceeded by Punch route towards the Tosha Maidan pass
while another under Dewan Ram Dyal and Sardar Dal Singh by a
divisionary route through Baramula towards Supin inside Kashmir valley.
The advance troops under Mit Singh inside the valley encountered much
opposition yet they were able to capture an important hill tract on 28th
July, 1814.21
The Punchh route, by and large, was militarily a dangerous choice.
Also the Punchh chief who was an ally of Kashmir Chief had intentionally
rendered the necessities of life very scarce. The difficulties for food
supply were, therefore, increased since supply managements between
Rajauri and Punchh were unsatisfactory.
The progress of the expedition was much obstructed on account
of heavy rains on 20 June, 1814.22 The Pir Panjal mountain was still
snow-covered; Sikh troops began to suffer from wet and cold. The line
of supply could not be regularly maintained. Further the military operations
were suspended. However the division commanded by the Maharaja
himself arrived at Punch by the end of June, 1814 and the town had been
evacuated. Here, the Sikh forces halted and after getting full supplies,
moved towards Mandi arriving at Tosha Maidan on 18 July, 1814 where
Atta Mohd Khan, Kashmir Chief, was encamped to check the advance
of Sikh Army.23 The attitude of the Raja of Punchh remained hostile
despite repeated requests made by Faqir Aziz-ud-Din and Bhai Ram
Singh, the two commanders of Sikh Army, because he had secretly vowed
his allegiance to Azam Khan.24 Meanwhile the intelligence had been
received that the Sikh troops, under Ram Dyal and Dal Singh, after
ascending the Pir Panjal Pass, had occupied Haripur, the gateway to the
valley and then advanced on Supin, from where the defeated Kashmir
troops had retired.25 The Sikh army assaulted the well-guarded town but
failed to dislodge the defenders led by Afghan commander Shakur Khan
as they were fully prepared to push back the enemyís troops.26
Immediately, the Afghan troops who held advantageous positions engaged
the Sikh army, hurling upon them volleys of boulders, trees and bullets
which killed and wounded a large number of troops of invading army, on
the spot.27 Still with unparalleled dare and firm determination, the surviving
Sikh troops managed to push forward without causing a stampede. The
nature appeared completely against the invaders.28 They were soon
caught by a cloud burst at such a high attitude. They were also not used
to such a fast changing weather. The lightly dressed and improperly
guided Sikh soldiers suffered heavily because of rain, hail and snow-
storms which benumbed them rendering their muskets ineffective.29
At this critical juncture, Azam Khan, Kashmir Governor opened
strong offensive against the main Sikh army under Maharaja Ranjit Singh
at Tosha-Maidan. The Sikh army hard pressed by lack of provisions and

troubled by rain and sickness, ultimately retired to Mandi which town was
set on fire. With the Afghan army in hot pursuit, the Maharaja endeavoured
to reorganize his army demoralized by torrential rains. The roads were all
under water; the soldiers began to desert and almost all baggage was lost.
The remnants of Sikh army fell back on Punchh, but the retreat was
conducted so irregularly and in such disorder that it became a disgraceful
flight.30
Among Maharaja Ranjit Singhís commandants, Jeewan Mal,
Muhammad Ghaus Khan, Mit Singh, Kaur Singh Dhari, Desa Singh Mann
and Fateh Singh Chhachhi were precious causalities.31 On reaching back
at Bhimber, the Maharaja decided to leave the camp and returned to
Lahore; where he, accompanied by a few attendants, arrived on 12
August, 1814.32 The campaign had been a dismal failure.
On the other side, Ram Dayal, Sikh commander, stood his ground
doggedly not far from Srinagar.33 Azam Khan did not want the Punjabis
so close to his capital for longer than he could help, and, having failed to
dislodge Ram Dayal, opened negotiations with him. There was an exchange
of presents. Azam Khan professed friendship for the Darbar and vowed
not to side with its enemies. Commander Ram Dayal extricated himself
from an awkward position and returned to Punjab.34 But there is another
view which attracts our attention is that Maharaja Ranjit Singh sent an
urgent message to Azam Khan that if he was agreeable to the lifting of
the siege of the Sikh troops, whom he had surrounded, and allow them
to return to their camp, he was prepared to recall the invasion and return
to Lahore.35 Azam Khan accepted the offer, withdrew the siege, and
allowed the Sikh troops to return to Maharajaís camp unchecked.36 There
is still another view given by a number of historians that the Sikh
Commander, Ram Dayal and some of his leading Sardars serving with
him, who had penetrated into the valley, were surrounded, and their
supplies were cut off.37
But the detachment was allowed to retire and was furnished a
safe conduct, to the Sikh Frontier only in consideration of the friendship
professed by Kashmir Governor Azam Khan for Commander Ram Dayalís
grandfather Dewan Mohkam Chand.38 The indisposition had prevented
the distinguished officer Dewan Mohkam Chand to personally take part
in this expedition but he had sincerely warned Maharaja Ranjit Singh,
however, of the serious difficulties he must expect if he allowed himself
to be overtaken in the hills by the rainy season and had particularly

pointed out a determined opposition from the Muslim Chiefs and the
people of Punchh and others. All had actually happened as the Dewan
had predicted. The Lahore ruler returned to lament the deprivations of his
Dewanís experience and judgment, no less than his tried skill and valour,
in this important expedition. The illness, however, which prevented him
from accompanying the Sikh army to Kashmir got serious, and, in October,
soon after the return of the Maharaja to Lahore, he died amidst regrets
and lamentation of well wishers to the power of the Sikhs, and to the
kingdom of Maharaja Ranjit Singh. In his private character, Dewan
Mohkam Chand, commadner-in-chief of the Sikh army, was progressive,
up-right and enjoyed the confidence of the troops placed under his
command and was very popular and respected amongst the entire Sikh
community.39
The unexpected failure of Maharajaís Kahsmir expedition against
Azam Khan shook up the Sikh rule in the hill region.40 Towards the close
of the year, the Muslim chiefs of Bhimber and Rajapuri revolted against
Lahore Darbar while the Rajas of Punchh and Nurpur started behaving
like independent rulers. The reputation lost by the Sikhs could not be
retrieved by successive punitive expeditions sent from Lahore Darbar
during the next four years. This catastrophe of 1814 seems to have taught
Ranjit Singh a lesson. On the other hand, Kashmir Governor Azam Khan,
after this victory, naturally called to account those leading Pundits whom
he considered solely responsible for inducing Ranjit Singh to undertake
the invasion of the valley. Many Muslim Sardars and Jagirdars also suffered
along with the Pundits, for their connivance, by losing their estates, which
were, however, on investigation, restored afterwards. The local soldiery
was also dismissed by Azam Khan.41 Unfortunately, at that time, the
Kashmiris suffered from a famine which claimed a very heavy toll of
human lives.
In 1819, Wazir Fateh Khan whose eyes had been pulled out42 by
Shah Kamran (son of Shah Mahmud and grandson of Shah Timur) ruler
of Herat, invited Azam Khan, Kashmir Governor, to assist him in carrying
out his ministerial duties and to fight Shah Kamran. Azam Khan secretly
dispatched all his moveable property with Sehaj Ram to Kabul. Azam
Khan appointed his younger brother Jabar Khan as Kashmir Governor
and himself left for Kabul. He also ordered a large number of his Afghan
troops to move towards Kandhar to punish the cruel ruler Shah Kamran.43
Jabar Khan was the last Afghan Governor in Kashmir. There are
different views about his character and administration. Diwan Kirpa Ram
says that the absence of Azam Khan from Kashmir had rendered the
valley administratively and militarily very weak and insecure.44 Jabar
Khan, new Kashmir Chief, indulged in obnoxious terrorism, cruel extortions,
inhuman communalism and unpardonable chauvinism.45 The author of
History of Kashmir and others are of the view that unlike his predecessors,
Jabar Khan was, however, extremely mild and just, but was ordained to
rule for four months only.46 It is well known that Pandit Bir Bal Dhar, the
revenue collector of Kashmir, had already gone to the court of Maharaja
Ranjit Singh on account of humiliation from Azam Khan.47
As soon as Pandit Bir Bal Dhar, fugitive Revenue Collector of
Kashmir, heard of Azam Khanís departure from Kabul, he urged Maharaja
Ranjit Singh to attack Kashmir. Recollecting his previous experiences, the
Maharaja, in the beginning, did not approve of the idea of immediate
invasion. ëWait and Watchí was the policy he wanted to follow. At last,
Pandit Bir Bal Dhar held himself responsible for all consequent loss in
case of failure. As a guarantee, the Pandit surrendered his son Raj Kak
Dhar, who was subsequently, offered a high administrative post during
Maharajaís rule in Kashmir, as hostage to the court of Maharaja at
Lahore. The Maharaja then agreed to follow Bir Bal Dharís advice
particularly knowing the fact that a large portion of Afghan army of
Kashmir was then fighting in Kandhar against Shah Kamran of Herat.
Pyne opines that Wazir Fateh Khan had, by then, been killed by Prince
Kamran.48
After completing military preparations for the third and final attack,
the Maharaja released Sultan Khan of Bhimber from captivity and offered
him a small jagir on the condition of his acting as a helper and guide for
the Sikh army in that area. It was sheer misfortune that the chieftain, who
had, only a few years ago, rallied a considerable support and given a
resolute battle to the Sikhs which had made him a popular hero in the hilly
tract, readily agreed to act as Maharaja Ranjit Singhís collaborator. Sultan
Khan vowed on the ëkalmaí to support to the proposed Sikh invasion and
further strictly adhere to his commitments and honour all promises. The
Maharaja, thereafter, asked Bir Bal to contact the jagirdars, muqaddams
and other willing collaborators who took pride to be addressed as ëRaisí
and to secure from them written or verbal pledge of support.49 It is
claimed that some of them sincerely joined Aghar Khan of Rajauri and
gave a written undertaking in ësaffroní ink. The Maharaja appeared to

have been keen to secure the support of the local chiefs and big jagirdars
form Bhimber up to Shopian to ensure that the army secured a free and
peaceful passage and that the ërearí of the army was safe whilst it
advanced. The release of Sultan Khan and the pledge by Aghar Khan
had the same purpose in view. Letters and messages were then despatched
to all Sardars and the subordinate chiefs to assemble at Lahore along with
the detachments of their troops.50
Misr Diwan Chand, the hero-conqueror of Multan, was appointed
Commander-in-Chief of the Sikh army.51 He was directed to proceed to
Rajauri accompanied by Diwan Dhanpat Rai and some top army
commanders.52 He was also instructed to keep in readiness the great
canons at Bhimber and to take with him only light guns and musketry
considering the nature of hilly terrain. The advance column left Lahore
on 26th February, 1819 under the command of Prince Kharak Singh while
the Maharaja marched personally on 19th April, 1819 and set up his base
camp at Wazirabad (Gujrat). The army was divided into three columns.
The main column was to stay at the base camp with the Maharaja
himself in command. The other two columns, one under Misr Diwan
Chand and the other under Prince Kharak Singh were despatched through
Rajauri. The troops were also accompanied by the most outstanding Sikh
generals viz. Hari Singh Nalwa, Jawala Singh, Akali Phula Singh Nihang
and Gulab Singh. Kharak Singh marched via Jammu while Misr Diwan
Chand moved through Bhimber. From Rajauri, Misr Diwan Chand informed
the Maharaja that Aghar Khan rendered valuable assistance.53 The cavalry,
had reached Rajauri, but as the arrival of the infantry was still awaited,
it was considered expedient to resume the advance.54 The Maharaja,
therefore, personally moved to Bhimber. Mohammad Yusuf Saraf observes
that due to the loot of the Sikh soldiery at Rajauri, the religious minded
Aghar Khan, the local Muslim Chief, left the Sikh troops suddenly and
began harassing the isolated groups of Sikh army.55 The common view is
that Aghar Khan deserted the Sikh army to save the Muslim rule in
Kashmir Valley and particularly in the small states situated in the south
of Kashmir.
Punchh, which was known as ìParnotsaî at the time of visit of
Hieun Tsang and was under the suzerainty of Kashmir, was then ruled
by Ruhullah Khan whose son had been detained by the Afghans as a
hostage.56 ìHe, therefore, again expressed his inability to support the
Sikhs. He was expelled and the territory was occupied by the Lahore
Darbar. The Muslims had also no particular passion to be pleased with
the Afghan rule which had dealt with them as harshly as with local
Hindus.
Accompanied by Raja Sultan Mohd. Khan of Bhimber, who was
released from captivity after seven years, Misr Diwan Chand reached
Bhimber in May 1819 and within a fortnight occupied Rajauri and Punchh
and also secured all the ëpassesí in the Pir Panjal mountain region. The
routes over Pir Panjal, now lay open to the Sikh forces, who, advancing
rapidly, descended into the valley and halted only at Sarai Ali. Meanwhile
Prince Kharak Singhís army advanced towards Surdi Thana, and the
Maharaja with the third division, came upto Bhimber. Jabar Khan, the
acting Governor of Kashmir, had taken up position with his five thousand
men at Supin towards which the entire Sikh force advanced and the battle
was fought on 5 July, 1819.57 The Afghan forces of Kashmir were utterly
routed and fled across the mountain. Cunningham says that it was almost
bloodless battle.58 Owing to the superiority of number of daring Sikh
troops, Afghan army lost heart.59 Their leaders, however, fought
desperately. Jabar Khan is said to have sustained eighteen wounds and
was picked from the battlefield by his adjutant who ordered immediate
retreat. It was after some days that Jabar Khan recovered consciousness.
Later on, taking his precious property with him, he left for Kabul by way
of Baramula, thus leaving the Sikh army in complete possession of the
Kashmir Valley. The Valley of Kashmir now lay at the mercy of the
victorious Sikh army. The triumphant entry to the city was made, and the
surrounding forts of Shergarh and Azamgarh surrendered. The Maharaja
announced the annexation of Kashmir to his Kingdom. He appointed
Diwan Moti Ram (son of late Diwan Mohkam Chand) as its first Governor
and Diwan Devi Dass to be the Chief of the Settlement of Kashmir.
Thence the Maharaja returned to Lahore to celebrate the victory of his
army.
The two factors that helped the Maharaja in conquest of Kashmir
in 1819 were the acquisition by him of immense booty from the fall of the
fort of Multan in 1818, and the withdrawl of almost all the veteran Afghan
troops from the valley to beyond the Indus in the internecine war of
Afghanistan.î60 Raw militia, writes G.M.D. Sufi, left in the valley were
no match against the reorganized Sikh army well provided with the recent
gains of Multan.61
References
1. Dewan Kirpa Ram, Gulab Nama, Srinagar, 1876, pp. 132-137.
2. H.L.O. Garrett and G.L. Chopra, Events at the Court of Ranjit Singh, Patiala,
1970.
3. Ibid., p. 88.
4. Ibid., p. 87.
5. Ibid., p. 89.
6. Ibid., p. 92.
7. Ibid., p. 66.
8. J.D. Cunningham, A History of the Sikhs, p. 138.
9. Henry Prinsep and William Murray, History of the Punjab, Vol. II, London,
1846, pp. 15-16.
10. H.L.O. Garret and G.L. Chopra, op. cit., p. 78.
11. Ibid., pp. 100-107.
12. Ibid., p. 151.
13. Ibid., p. 134.
14. G.M.D. Sufi., History of Kashmir from Earliest Times to our Own,Vol. 1, Light
and Life Publishers, Jammu, 1974, p. 331.
15. Khushwant Singh, Ranjit Singh, Maharaja of Panjab, London, 1962, p. 246.
16. Henry Prinsep, op. cit., pp. 7-8
17. Ibid., p. 83.
18. Muhammad Latif, The History of the Punjab , Calcutta, 1892, p. 394.
19. Bikramjit Hasrat, Life and Times of Ranjit Singh, Hoshiarpur, 1977, p. 102.
20. H.L.O. Garret and G.L. Chopra, op. cit., p. 156.
21. Ibid., p. 159.
22. Henry Prinsep, op. cit., p. 84.
23. Ibid., pp. 7-8.
24. Sohan Lal Suri, Umdat-ut- Tawarikh, Vol. II, Lahore 1885-1889, p. 156.
25. Ibid., p. 157.
26. G.T. Vigne, Travels in Kashmir, Ladakh, Iskardo, London, 182, p. 254.
27. Sohan Lal Suri, op. cit., Vol. II, p. 156.
28. Khushwant Singh, A History of the Sikhs,Vol. I, p. 246.
29. G.T. Vigne, , op. cit., p. 254.
30. Ibid., p. 255.
31. Sohan Lal Suri, op. cit., p. 160.
32. Bikrmajit Hasrat, op. cit., p. 103.
33. Ibid., p. 103.

34. Ibid., p. 248.
35. Kanahaya Lal, Zafar Nama ñIñ Ranjit Singh, Lahore, 1876, p. 242.
36. Muhammad Yousuf Saraf, Kashmiriís Fight for Freedom,Vol. I, p. 71.
38. Muhammad Latif, op. cit., p. 405.
39. Henry Prinsep, op. cit., pp. 80-86.
40. Ibid., p. 30.
41. G.M.D. Sufi, op. cit., p. 332.
42. Attar Singh, Balbir Singh et.el. (eds). English-Punjabi Dictionary, Punjab
State University Text Book Board, Chandigarh 1990 (reprint), p. 905
43. G.M.D. Sufi, op. cit., p. 334.
44. Diwan Kirpa Ram, Gulabnama, pp. 132-136.
45. Khushwant Singh, History of the Sikhs, Vol. I, p. 254.
46. G.M.D. Sufi, op. cit., p. 334.
47. Diwan Kirpa Ram, op. cit., p. 87.
48. C.H. Payne, A Short History of the Sikhs, p. 67.
49. Ibid., p. 98.
51. Charles Ellison Bates, A Gazetteer of Kashmir, 1873, p. 110.
52. Ibid.
54. Khushwant Singh, op. cit., pp. 254-55.
55. Mohammad Yusuf Saraf, op. cit., p. 75.
56. Ibid., p. 75.
58. J.D. Cunningham, op. cit., p. 143.
59. G.M.D. Sufi, op. cit., p. 334.
60. Ibid., p. 335.
61. Ibid.
GURBANI SANGEET : A BIBLIOGRAPHY
Ruby Vig
Generally, the Gurbani Sangeet is believed to have originated, evolved
and developed during the lifetime of the Sikh Gurus. Although its basis
is primarily the Indian classical music, but it has some distinct and peculiar
features of its own. As a result of these distinct and independent features,
it has acquired for itself a unique place in Indian music. The major reason
behind this was that the Gurus and their court poets and balladeers
composed some dhunis (tunes) which are distinct and different from those
that we find in Indian music. Their distinctness is primarily based upon the
fact that they depend on Indian classical as well as folk music. Secondly,
in Gurbani Sangeet the use of popular film tunes is strictly prohibited.
Consequently, it has acquired a different character and a distinct style
of singing.
A close look at the historical background of the Gurbani Sangeet,
reveals that almost all the compositions of the great protagonists of the
Bhakti movement who took upon themselves the task of social reformation
and religious regeneration during the medieval times have been composed
in musical measures. The Sikh Gurus realized the significance of this music
tradition and set all their compositions to various musical measures and
thus created a distinct style of singing which later on came to be known
as Gurbani Sangeet.
During the last five hundred years, several developments in Gurbani
Sangeet have taken place. Various musicologists and scholars have so far
produced a lot of research work with the aim of understanding Gurbani
Sangeet as a distinct style of devotional singing. They have taken note of
its evolution in history besides of explaining its theoretical assumptions and
characteristics. Our objective of preparing this bibliography is to enlist all
the works on Gurbani Sangeet that has seen the light of day till date so
that it may serve as useful tool for the students, researchers and academician
working in this field. This bibliography will also be an important document
in preparing a history as well as evaluating the work done so far. Therefore,
every possible effort have been made to include in this bibliography each
and every work that is related with the Gurbani Musicology. It begins with
books followed by research papers/articles, journals/magazines and
dissertations.
The books included in this bibliography bring out both the theoretical
and practical aspects of Gurbani Music. They also provide detailed description
of the evolution and development of Gurbani Sangeet and how the tradition
of Gurbani Sangeet acquired a unique form of devotional singing which
is quite different than Indian musical systems and subsequently developed

into a distinct school during the lifetime of the Sikh Gurus. Also included
in these books are all the details of different kirtan styles initiated by the
Gurus in the form of chaukis which have since then been popularly sung
in the Harimandar Sahib (at Amritsar) and other Sikh shrines.
In these books on Gurbani Sangeet, the tradition of kirtan based
on ragas or musical measures as maintained by the kirtankars or singers
of Sikh scriptural hymns, has also been dealt with. In the present study
works that give the information about various prevalent schools of Kirtan
and about the Kirtankars who underwent training in these schools and
their styles of singing have also been included. Books on the musical
instruments played by these schools are also available and thus they also
find a place in this bibliography. The tradition of kirtan chauki introduced
by the Gurus as a part of the Gurbani kirtan has also been discussed in
the books which have been listed here. Some of the books mentioned here
are related to the academic curriculum, obviously the seekers of knowledge
about the Gurbani kirtan can also make use of these books.
Apart from the thirty-one major ragas or musical measures used in
the Sri Guru Granth Sahib, the composite as well as minor ragas along
with the ragas connected with the seasons have also been discussed with
their appropriate respective bandish in these books. Some of these books
also inform us about the style of kirtan which was prevalent in the ancient
ragas. A few of the books also explain the term Partal. The entire corpus
of Sri Guru Granth Sahib has been set according to classical and folk
musical measures. One can obtain indepth and detailed knowledge about
these musical measures from these books.
Apart from this, one can acquire a lot of knowledge about Gurbani
Sangeet from various articles and research papers authored by various
scholars and musicologists that have been published in different journals
and magazines. These journals and magazines are publised monthly by
various institutions devoted to the study of Gurbani Sangeet. Write ups that
have appeared in different newspapers also provide to readers very useful
information and knowledge about Gurbani Sangeet. Apart from this, in
various academic and educational institutions, many researchers are engaged
in research in this field. They are in need of knowledge about the books
and research articles that deal with the subject of Gurbani Sangeet. They
can search out the source material that may be useful for the understanding
of theoretical as well as practical aspects of Gurbani Sangeet.
The objective has been to make this bibliography useful to the
students, researchers, scholars and musicians who are actively engaged
in the propagation of Gurbani Sangeet.
pMjwbI pusqkW :
ASok, SmSyr isMG (sMpw.), mwDv nl kwm kMdlw (ikRq kvI Awlm) qyy rwg
mwlw inrxX pVcol, isMG bRdrz, AMimRqsr, 2003.
Agrvwl, ivnY kumwr, mnmohn isMG, sMgIq inbMD, pMjwbI XUnIvristI,
pitAwlw, 1998.
AxKI, Bwg isMG, rwg nwd sB s`c hY, sYNtrl Kwlsw XqImKwnw, AMimRqsr,
2007.
AmrjIq isMG, gurmiq ivc kIrqn dw mh`qv, gurU nwnk dyv imSn,
pitAwlw, 1992.
______, Sbd kIrqn, (Bwg pihlw), qlvMfI swbo, biTMfw, imqIhIx[
AmrjIq kOr, gurbwxI sMgIq- boD, nvIN id`lI, 1992.
AMimRqpwl kOr, gurbwxI AiDAYn: nv pirpyK, inSWq pRkwSn, PrIdwbwd,
1990.
______, sMgIq sMcwr (dsm gMRQ bwxI sMcwr), pMjwbI XUnIvristI, pitAwlw,
1997.
______, sMgIq: sMcwr qy sMcwr pRikRAw, (dsm gurU bwxI sMcwr), pMjwbI
XUnIvristI, pitAwlw, 1999.
AroVw, Srn, sMgIqkwr gurU Arjn dyv qy pVqwl gwiekI, jv`dI tkswl,
luiDAwxw, 2006.
Avqwr isMG, gurcrn isMG (BweI), gurbwxI sMgIq pRwcIn rIq rqnwvlI,
pMjwbI XUnIvristI, pitAwlw, 1995.
______, gurbwxI sMgIq pRwcIn rIq rqnwvlI, (Bwg dUjw), pMjwbI
AYbtwbwd, igAwn isMG, gurbwxI sMgIq, (Bwg pihlw), SoRmxI gurduAwrw
pRbMDk kmytI, AMimRqsr, 1989.
______, gurbwxI sMgIq (Bwg dUjw), SRomxI gurduAwrw pRbMDk kmytI,
AMimRqsr, 1998.
AOlK, AjIq isMG, kIrqn pRmwx, BweI cqr isMG jIvn isMG, AMimRqsr, 2003.
sqbIr isMG, gurnwm isMG Bogl, mihMdr isMG, rwg nwd Sbd sohxy- Adu`qI
gurmiq sMgIq sMmyln, jv`dI tkswl, luiDAwxw, 1992.
sMDU, qyj pRqwp isMG, rwg rqn, idRStIkon ienIiSeyitv, luiDAwxw, 2009.
srl, joigMdr isMG, srl kIrqn isiKAw, BweI au~qm isMG gurbcn isMG
pusqkW vwly, AMimRqsr, imqIhIx[
suKvMq isMG, gurU nwnk sMgIq p`DqI gMRQ, (Bwg dUjw), jv`dI tkswl,
luiDAwxw, 2006.
______, rwg srUp inrxY: sRI gurU gRMQ swihb, jv`dI tkswl, luiDAwxw,
2007.
______, gur sbd sMgIq (31 muK rwg), jv`dI tkswl, luiDAwxw, 2008.
M r isMG, hrmonIAm kIrqn isiKAw, BweI cqr isMG jIvn isMG, AMimRqsr[
sud
______, hrmonIAm kIrqn isiKAw qy qblw gweIf, BweI cqr isMG
jIvn isMG, AMimRqsr, 2008.
sunIqw kOr, gurbwxI imaUizk AkYfmI, gurduAwrw jgq suDwr, klk`qw,
1989.
surjIq isMG, gurmiq sMgIq p`DqI iv`c gauVI dy pRkwr, klgIDr trst,
gurduAwrw bVU swihb, izlw isrmOr, ihmwcl pRdyS, 1999.
surjIq kOr, gurnwm isMG, pVqwl gwiekI, gurmiq sMgIq pRkwSn, pitAwlw,
1991.
soc, nirMdr isMG, Anmol hIry, syvw pMQI AwSrm, AMimRqsr, 1994.
soFI, joigMdr isMG, srMdw qy smwDI, nvXug pRYs, cWdnI cONk, nvIN id`lI,
1983.
______, rwgW dI qrqIb: gurU gMRQ swihb srUp qy ivcwrDwrw, is`K
PwaUNfySn, nvIN id`lI, 2009.
Swm isMG, eISr sMgIq swgr, BweI cqr isMG jIvn isMG, AMimRqsr, 2001.
hrdIp kOr, nmo gIq gIqy, is`K imSnrI kwlj, luiDAwxw, imqIhIx[
hrbMs isMG, inrbwx kIrqn, pMjwb XUnIvristI, cMfIgVH, 1976.
______, inrbwx kIrqn Aqy gurmiq sMgIq, gurbwxI syvw pRkwSn,
pitAwlw, 2008.
hrpRIq kOr, gurmiq sMgIq boD (Bwg pihlw), gRySIAs buks, pitAwlw,
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hrBjn isMG, gurbwxI sMpwdn inrxX, siqnwm pRkwSn, cMfIgVH, 1981.
hrimMdr isMG, gurmiq sMgIq, gurduAwrw gurU nwnk siqsMg sBw, luiDAwxw,
2007.
kvljIq isMG , gurmiq sMgIq pVqwl Sbd gwien, gurmiq pRkwSn,
pitAwlw 2010.
______, rwg nwd sbid sohxy, sMpRdwie dl bwbw ibDI cMd jI, qrnqwrn,
2012.
krqwr isMG, gurU AMgd dyv sMgIq drpx, SRomxI gurduAwrw pRbµDk kmytI,
AMimRqsr, 2004.
______, gurbwxI sMgIq drpx (Bwg pihlw), SRomxI gurduAwrw pRbµDk
kmytI, AMimRqsr, 2005.
______, gurbwxI sMgIq drpx (Bwg dUjw), SRomxI gurduAwrw pRbµDk

______, gurmiq sMgIq dI ieiqhwisk ivlKxqw, cqr isMG jIvn isMG,
AMimRqsr, 2006.
______, gurbwxI sMgIq drpx (Bwg qIjw), SRomxI gurduAwrw pRMbDk
krIr, SmSyr isMG, gauVI rwg sulKxI, jv`dI tkswl, luiDAwxw, imqIhIx[
kMvl, gurcrn isMG, kIrqn inrmolk hIrw Aqy sMgIq klw, nvIN id`lI,
2003.
______, jIvn gwQw: BweI swihb jvwlw isMG jI rwgI, nvIN id`lI, 2003.
kMvljIq isMG, qijMdr isMG, Sbd Anwhd, is`K imSnrI kwlj, luiDAwxw,
2000.
______, gurmiq sMgIq pVqwl Sbd gwien, gurmiq pRkwSn, pitAwlw,
2010.
kMvl, blbIr isMG, pMjwb dy pRis`D rwgI rbwbI, isMG bRdrz, AMimRqsr,
2010.
kohwVkw, jgjIq isMG, rwg nwd (gurbwxI sMgIq), is`K imSnrI kwlj,
luiDAwxw, 2002.
______, ivsmwdI sMgIq (gurbwxI sMgIq), is`K imSnrI kwlj, luiDAwxw,
2002.
______, inrml nwd, is`K imSnrI kwlj, luiDAwxw, 2003.
______, sMgIq klw (gurbwxI sMgIq), is`K imSnrI kwlj, luiDAwxw,
2003.
______, Sbd sur sWJ, (gurbwxI sMgIq), is`K imSnrI kwlj, luiDAwxw,
2003.
______, rMgly rwg (gurbwxI sMgIq), is`K imSnrI kwlj, luiDAwxw,
2004.
gMDrv, srvx isMG, sur ismrn sMgIq (Bwg iek qoN s`q), isMG bRdrz,
AMimRqsr, 2006.
igAwn isMG, gurbwxI sMgIq, SRm
o xI gurduAwrw pRbD
M k kmytI, AMimRqsr, 1961.
ig`l, gurpRqwp isMG, gurmiq sMgIq iv`c pRXukq lok sMgIqk q`q, pMjwbI
ig`l, mihMdr kOr, gurU Amr dws bwxI ivcwr, puSp pRkwSn, nvIN id`lI,
1979.
______, bwxI: rUp pRbMD, nYSnl bu`k Swp, pleIAr gwrfn mwrkIt,
nvIN id`lI, 1991.
______, BweI mrdwnw, pMjwbI XUnIvristI, pitAwlw, 2010.

guridAwl isMG, rwg pRboD, gurU nwnk dyv sMgIq imSn borf, hirAwxw,
1979.
gurnwm isMG, Awid gRMQ: rwg koS, pivqr pRmwixk pRkwSn, pitAwlw,
1983.
______, pdm sRI ausqwd sohn isMG ismrqI gMRQ, pMjwbI XUnIvristI,
pitAwlw, 1988.
______, Adu`qI gurmiq sMgIq sMmyln, sRI mwn sMq bwbw su`cw isMG jI,
luiDAwxw, 1991.
______, gurmiq sMgIq iviBMn pirpyK, pMjwbI XUnIvristI, pitAwlw,
1995.
______, gwien bMdSwvlI, pMjwbI XUnIvristI, pitAwlw, 1999.
______, gurmiq sMgIq: pRbMD qy pRswr, pMjwbI XUnIvristI, pitAwlw,
2000.
______, sRI gurU gMRQ swihb rwg rqnwkr, SoRmxI gurduAwrw pRbMDk kmytI,
AMimRqsr, 2005.
______, gurU Arjn bwxI rwg rqn, gurmiq pRkwSn, pitAwlw, 2012.
______, gur sbd rwg rqnwkr, gurmiq pRkwSn, pitAwlw, 2012.
gurmu`K isMG, bwrwmwh mwJ qy quKwrI: ivSlySx qy ivAwiKAw, lwhOr bu`k
Swp, luiDAwxw, 1986.
gosl, ey.AYs., is`K Drm qy sMgIq, pMjwb styt XUnIvristI, tYkst bu`k
borf, cMfIgVH, 1982.
crn isMG, bwxI ibaurw, cI& Kwlsw dIvwn, AMimRqsr, 1958.
______, bwxI ibaurw, Kwlsw tRYkt suswietI, AMimRqsr, 1960.
crnjIq isMG, nvIn gurmiq sMgIq, BweI cqr isMG jIvn isMG, AMimRqsr,
2002.
cMdn, kulvMq isMG, is`K sMgIq rIq (Awsw dI vwr), BweI cqr isMG
______, is`K sMgIq rIq: qblw vwdn, BweI cqr isMG jIvn isMG,
AMimRqsr, 2004.
______, srl is`K sMgIq rIq, BweI cqr isMG jIvn isMG, AMimRqsr,
2007.
______, is`K sMgIq rIq (sRI gurU gMRQ swihb dy 31 rwg), BweI cqr isMG
jsbIr kOr, DMnu su rwg surMgVy, ivsmwd nwd, jv`dI klw, luiDAwxw,
imqIhIx[
______, gurmiq sMgIq dI ieiqhwisk ivl`Kxqw, BweI cqr isMG jIvn isMG,
AMimRqsr, 2006.
jsvMq isMG (rwgI), sMgIq swgr, dmdmI tkswl, AMimRqsr, 1986.
jgjIq isMG, rMgly rwg: gurbwxI sMgIq, isK imSnrI kwlj, luiDAwxw,
2004.
jgIr isMG, PrId bwxI: sMgIqk pirpyK, pMjwbI XUnIvristI, pitAwlw,
imqIhIx[
______, gurmiq mImWsw, piv`qr pRmwixk pRkwSn, pitAwlw, 1984.
______, kwiv Aqy sMgIq: gurbwxI pirpyK, pMjwbI pRkwSn, pitAwlw,
2004.
______, gurU nwnk dyv jI qy sMgIq, lokgIq pRkwSn, cMfIgVH, 2007.
jiqMdr kOr, is`K Drm qy BgqI sMgIq, nwnk isMG pusqk mwlw, AMimRqsr,
2008.
jbrjMg isMG, tkswlI kIrqn SYlI, gurmiq sMgIq AkYfmI, cMfIgVH,
2001.
______, msqUAwxw tkswl Sbd kIrqn rqnwvlI, gurmiq pRkwSn,
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joS, mihMdr isMG, K`St rwg ikn gwey? ArQwq rwg mwlw dw Jmylw,
gurmiq imSnrI kwlj, mohwlI, imqIhIx[
qijMdr isMG, jgjIq isMG, rwg rqn, is`K imSnrI kwlj, luiDAwxw,
2002.
______, gurmiq sMgIq pRkwS, is`K imSnrI kwlj, luiDAwxw, 2002.
______, rwg Aqy rs, is`K imSnrI kwlj, luiDAwxw, imqIhIx[
qlvwVw, joigMdr isMG, sRI gurU gRMQ swihb: bwxI ibaurw (Bwg- pihlw),
isMG bRdrz, AMimRqsr, 1992.
qwrn isMG, gurU nwnk icMqn klw, ksqUrI lwl AYNf snz, AMimRqsr,
imqIhIx[
qwrw isMG, vwdn klw, pMjwbI XUnIvristI, pitAwlw, 1972.
______, gurU qyg bhwdr rwg rqnwvlI, pMjwbI XUnIvristI, pitAwlw,
1977.
______, gurU Amr dws rwg rqnwvlI, lok sMprk ivBwg, cMfIgVH,
1979.
______, surjIq kOr, gurnwm isMG, Bgq rwg rqnwvlI, gurmiq sMgIq
pRkwSn, pitAwlw, 1992.
______, gurU AMgd dyv rwg rqnwvlI, gurmiq sMgIq pRkwSn, pitAwlw,
1993.
______, gurU goibMd isMG rwg rqnwvlI, AMimRq kIrqn tr`st, cMfIgVH,
1994.
______, gurU rwm dws rwg rqnwvlI, pMjwbI XUnIvristI, pitAwlw,
1995.
______, sRI gurU gRMQ swihb rwg rqnwvlI, pMjwbI XUnIvristI, pitAwlw,
1997.
______, gurnwm isMG, gurU Arjn dyv rwg rqnwvlI, pMjwbI XUnIvristI,
pitAwlw, 2000.
______, gurU AMgd dyv sMgIq drpx, SRomxI gurduAwrw pRbMDk kmytI,
AMimRqsr, 2004.
______, gurU Amrdws rwg rqnwkr, gurmiq sMgIq pRkwSn, pitAwlw,
2008.
______, AlMkwr isMG, pVqwl gwiekI, gurmiq sMgIq pRkwSn,
pitAwlw, 2011.
______, Bgiq hyq gwvY rivdwsw, pMjwbI XUnIvristI, pitAwlw, 2012.
drSn isMG, gurbwxI sMgIq bwry, gurmiq st`fI srkl, mlot, 1985.
idAwl isMG (ipRM.), gurmiq sMgIq swgr (Awsw dI vwr qy Sbd), gurU nwnk
ividAw BMfwr trst, nvIN id`lI, 1984.
______, gurmiq sMgIq swgr (Bwg pihlw), gurU nwnk ividAw BMfwr
trst, nvIN id`lI, 1988.
______, gurmiq sMgIq swgr (Bwg dUjw), gurU nwnk ividAw BMfwr
tr`st, nvIN id`lI, 1991.
______, gurmiq sMgIq swgr (Bwg qIjw), gurU nwnk ividAw BMfwr
______, gurmiq sMgIq swgr, (Bwg cOQw), gurU nwnk ividAw BMfwr
______, gu r miq sM g Iq is` i KAw, gu r U nwnk ividAw BM f wr tr`s t,
nvIN id` l I, 2004.
dIvwnw, hrdy v isM G , jIvn srl kIrqn isiKAw, BweI cqr isM G
jIvn isM G , AM i mR q sr, 2005.
______, jIvn srl kIrqn isiKAw, (Bwg dU j w), BweI cqr isM G
jIvn isM G , AM i mR q sr, 2007.
dyivMdr isMG (ividAwrQI), SwsqrI sMgIq prMprw ivc is`K sMgIq dw
ivkws, is`K ieiqhws Koj ivBwg, AMimRqsr, 1986.
______, gurbwxI dy rwg sMboD Aqy swrQkqw, Kwlsw kwlj, is`K ieiqhws
Koj ivBwg, AMimRqsr, 1986.
______, is`K sMgIq dw ivkws, is`K ieiqhws Koj ivBwg, Kwlsw kwlj,
AMimRqsr, 1986.
______, is`K sMgIq dw ieiqhws, is`K ieiqhws Koj ivBwg, Kwlsw kwlj,
AMimRqsr, 1986.
______, kIrqn: sMdrB Aqy srUp, pMjwbI XUnIvristI, pitAwlw, 1992.
nrUlw, drSn isMG, sMgIq smIiKAw, iltrycr hwaUs puqlIGr, AMimRqsr,
imqIhIx[
nwBw, kwnH isMG, gurmiq mwrqMf, (Bwg pihlw), SRomxI gurduAwrw pRbMDk
kmytI, AMimRqsr,1983.
______, gurmiq mwrqMf, (Bwg dUjw), SRomxI gurduAwrw pRbMDk kmytI,
AMimRqsr, 1983.
______, gurmiq pRBwkr, sRI gurmiq pRYs, AMimRqsr, 1992.
inhwl isMG, gurmiq sMgIq, nvIn boD, muMbeI, 1977.
inrml isMG (pdm sRI), gurmiq sMgIq dy Anmol rqn, pMjwbI XUnIvristI,
pitAwlw, 2012.
______, pRis`D kIrqnkwr bIbIAW, isMG bRdrz, AMimRqsr, 2013.
pdm, ipAwrw isMG, sRI gurU Amrdws jI dI bwxI, sRI gurU gRMQ swihb
AiDAYn ivBwg, pitAwlw, 1979.
pdm, virMdr kOr, gurmiq sMgIq dw sMgIq ivigAwn, AmrjIq swihq
prmjoq isMG, sv`r smuMd, swihq qy pRkwSn ivBwg, luiDAwxw, 1996.
______, shj Duin, iltrycr AYNf pblIkySn ifpwrtmYNt, luiDAwxw,
1997.
______, gauVI rwg sulKnI, sv`r smuMd pRkwSn, luiDAwxw, 1998.
______, sv`r smuMd (sbd rIq rqnwvlI), sv`r smuMd kIrqn AkwdmI,
luiDAwxw, 2009.
_____, smuMd swgr, isMG bRdrz, AMimRqsr, 2011.
_____, hir kIrqn mih auqm Dunw, sv`r smuMd pRkwSn, luiDAwxw, 2011.
pRBjoq kOr, sur ieMdwR vlI (Sbd-rIq-rqnwvlI), isMG bRdrz, AMimRqsr, 2005.
pRym isMG, gurmiq sMgIq rqn BMfwr, cI& Kwlsw dIvwn, AMimRqsr, 1922.
pwl, AMimRqsr lwl, gurU Arjn dyv: jIvn qy bwxI, sMgm pblIkySnz,
pitAwlw, 2005.
bic`qr isMG, vwd hrmonIAm tIcr, BweI cqr isMG jIvn isMG, AMimRqsr, 2005.
blvMq isMG, Amolk hIrw (jIvn smwcwr BweI hIrw isMG jI rwgI), gurmiq
imSnrI pblIkySnz, hirAwxw, 1995.
bydI, dljIq isMG, bwbw Swm isMG, pMjwbI XUnIvristI, pitAwlw, 2010.
BgvMq kOr, gurbwxI rwg ivvycn, nIlm pblIkySnz, jlMDr, 2007.
mskIn, sMq isMG (igAwnI), sbdu gurU suriq Duin cylw, isMG bRdrz,
AMimRqsr, 2006.
mihMdr isMG (igAwnI), rwg swrMg, swihq rMg gTn swrMg, mohwlI, 2006.
______, gurbwxI Sbd soriT, swihq rMg gTn swrMg, mohwlI, 2007.
______, rwg jYqsrI, rwg tofI, rwg bYrwVI, swihq rMg gTn swrMg,
mohwlI, 2007.
______ ,rwg iqlMg, rwg sUhI, swihq rMg gTn swrMg, mohwlI, 2008.
______, rwg iblwvl rwg goNf, swihq rMg gTn swrMg, mohwlI, 2009.
mqvwlw, kuldIp isMG, Bgiq Bwie hir kIrqnu krIAY, # 2225, sYktr
44-C, cMfIgVH, 2000.
mnjIq kOr, gurmiq sMgIq prMprw, 21vIN sNYcurI pblIkySn, pitAwlw,
2005.
y isMG, sMq gwQw (Bwg- dUjw), BweI vIr isMG swihq sdn, nvIN id`lI,
myjr, pRm
1999.
mohn isMG, jgmohn isMG, qblw vwdn (Bwg pihlw), pblIkySn ibaUro,
pitAwlw, 1996.
rGbIr isMG, sMgIq isiKAw gwvhu scI bwxI, AwrsI pbilSrj, nvIN
id`lI, 1998.
rqnjoq, mnohr isMG, kIrqn dI dwq, (Bwg dUjw), nYSnl buk Swp, nvIN id`lI,
2006.
lwl isMG, (igAwnI), cONkI swihb mirXwdw, cI& Kwlsw dIvwn, AMimRqsr[
ivj, AnivMdr kOr, XUQ kIrqn buk, sMgIq sdn, Etwvw, imqIhIx[
______, gurbwxI sMgIq (Bwg pihlw), sMgIq sdn, Etwvw, imqIhIx[
ivrdI, nIry N dr isM G , sM g Iq Aqy au s dI gu r bwxI iv` c mhwnqw,
mwfrn swihq AkYfmI, AMimRqsr, 1983.
English Books :
Chandan, Kulwant Singh, Saral Sikh Sangeet Reet, Chattar Singh
Jiwan Singh, Amritsar, 2013.
Daljit Singh (Bhai), Sikh Sacred Music, Sikh Sacred Music, Ludhiana,
1967.
Doabia, Harbans Singh, The Sacred Asa Di Vaar, Singh Brothers, Amritsar,
1988.
Gian Singh, Gurbani Sangeet, Shiromani Gurudwara Prabandhak

Committee, Amritsar, 1961.
Gill, Ranjit Singh, Adi Granth Paintings: Raga-Ragmala and Baramaha,
Aravali International, New Delhi, 2002.
Gurnam Singh, Sikh Musicology (Sri Guru Granth Sahib and Hymns of
the Human Spirit), Kanishaka Publishers, New Delhi, 2001.
______, Gur Shabad Kirtan, Gurmat Parkashan, Patiala, 2005.
______, Sikh Sacred Music, Gurmat Parkashan, Patiala, 2008.
______,Gurmat Sangeet Terminology, Punjabi University, Patiala, 2012.
Gursharan Singh, Jagir Singh, Essays on Gurmat Sangeet in Honour
of Sardar Jodh Singh, Sardar Jodh Singh Memorial Trust, Patiala,
1994.
Guy L. Beck, Sacred Sound, Narendra Prakash Jain, New Delhi, 2010.
Harbans Singh, Encyclopedia of Sikhism, Punjabi University, Patiala,
1997.
Hardeep Kaur, Namo Geet Geete, Sikh Missionary College, Ludhiana, N.D.
Kanwal, Gurcharan Singh (Ragi), Kirtan Nirmolak Heera and The Art
of Music, New Delhi, 1998.
Khalsa, Guru Das Singh, Songs to the Infinite (Sacred Hymns of the
Sikhs), Vol. I. Khalsa Spirit Foundation, New Maxico, 2004.
Khalsa, Kudrat Kaur, Gurdas Singh Khalsa, Riyaz (An Introduction to the
Practice of Gurbani Kirtan in Raag), Vol. I, Khalsa Spirit Foundation,
New Maxico, 2002.
Kuckertz, Joseph, Origin and Development of the Rabab, Malaysian
Society for Asian Studies, Kuala Lumpur, Malaysia, 1969.
Mansukhani, Gobind Singh, Hymns from the Guru Granth Sahib, Hemkunt
Press, New Delhi, 1975.
______, Indian Classical Music and Sikh Kirtan, Oxford and IBH
Publishing Company, New Delhi, 1982.
Menon, Raghav, R.K.L. Saigal, The Pilgrim of the Swara, India Book
Company, New Delhi, 1978.
Nijhawan, Michael, Dhadi Darbar: Religion, Violence, and Performance
of Sikh History, Oxford University, New Delhi, 2006.
Nirmal Das, Songs of Kabir from Adi Granth, State University of New
York Press, Albany,1992.
Paintal, Ajit Singh, The Contribution of Ragis and Rababis to the Sikh
Devotional Music, Oriental Publsihers, New Delhi, 1978.

Paramjot Singh, Swar- Samund (Shabad- Reet- Ratnavali), Bhai Samund
Singh Gurmat Sangeet Academy Trust, Ludhiana, 2001.
Protopapas, Janice Eyer, Sikh Shabad Kirtan: The Musicology of
Sacred Memory, Publication Bureau, Punjabi University, Patiala,
2013.
Suchs, Curt, The History of Music Instruments, Mortan and Company,
New York, 1950.
Sukhwant Singh, Raag Saroop Nirnai: Sri Guru Granth Sahib, Gurdwara
Gur Gian Parkashan, Ludhiana, 2008.
Surinder Singh, Mera Mun: Shabads and Music from the Sikh Scriptures,
Sikh Music Heritage, Saffron, 2001.
Sushil Kumar, Saints and Their Contribution in Classical Music, Vol.
I, Vista International Publishing House, New Delhi, 2006.
fgUnh fdrkcsa
[kUuk] tfrUnj flag] eË¸kdkyhu Ëke¨±a esa ’kkL=h¸k laxhr dk rqyukred v/;;u]
vfÒ’ksd ifCyds’kal] p.Mhx<+] 1992-
xqjuke flag] ;’kiky ’kekZ] xqjefr laxhr% jkx jRukoyh] ’kCn fuf/k izdk’ku] ubZ
fnYyh] 1999-
pUnu] dqyoUr flag] ljy flD[k laxhr jhr] HkkbZ prj flag thou flag] ve`rlj]
2009-
u:yk] Mh-,l-] xq: ukud laxhrK] U¸kw cqd daiuh] tkya/kj] 1978-
izHktksr dkSj] lgt /kqu] ¼’kCn jhr jRukoyh½] Loj leqUn izdk’ku] yqf/k;kuk] 2004-
HkxoUr dkSj] xqjck.kh jkx foospu] uhye ifCy'kjt+] tkyU/kj] 1998-
lq[koUr flag] jkx Lo:i fu.kZ;% Jh xq: xzUFk lkfgc] xqj}kjk xqjKku] tonh
dyka] yqf/k;kuk] 2007-
gjtl dkSj] xqjefr laxhr% ifjpkRed v/;;u] laxhr izdk’ku] ifV;kyk] 1993-
shwiek pìqRkwvW
AxKI, Bwg isMG (sµpw.), inrguxIAwrw - BweI mrdwnw ivSyS AMk, Kwlsw
tRYkt suswietI, AMimRqsr, jUn-julweI 2004.
ismrjIq isMG (sµpw.), gurmiq pRkwS, SRomxI gurduAwrw pRbMDk kmytI,
AMimRqsr, Agsq 2008.
grg, lkSmI nwrwXn (mu`K sMpw.), gurmiq sMgIq (ihMdI), sMgIq kwrAwlX
hwQrs, jnvrI-PrvrI 1997.
gryvwl, AmrjIq isMG, gurnwm isMG, blvMq isMG (sµpw.), ivsmwd nwd-
gurmiq sMgIq (ivSyS AMk), jv`dI klw, luiDAwxw, AkqUbr 1992.
igAwnI, gurid`q isMG (sµpw.), isMG sBw pìqRkw, kIrqn AMk, (Bwg
pihlw), sRI gurU isMG sBw SqwbdI kmytI, AMimRqsr, PrvrI 1978.
______, isMG sBw pìqRkw, kIrqn AMk, (Bwg dUjw), sRI gurU isMG sBw
SqwbdI kmytI, AMimRqsr, mwrc 1978.
jsbIr kOr (sµpw.), Adu`qI gurmiq sMgIq sMmyln- kIrqn ivSyS AMk, jv`dI
tkswl, luiDAwxw, 2005.
jgIr isMG (sMpw.), AMimRq kIrqn, isrjx ipRMtrz Aqy stySnrz, cMfIgVH,
ApRYl 2003.
DnvMq kOr, jsbIr kOr (sMpw.), smwjk ivigAwn p`qr, gurmiq sMgIq
(ivSyS AMk), pMjwbI XUnIvristI, pitAwlw, dsMbr 2003.
Journals/Magzines
Bhisc, Usha R., "Veena in Mythology" (Special Issue on Music Mythology),
In Journal of the Indian Musicological Society, vol. 16, No. 2,
Dec. 1987.
Bor, Joep, "The Voice of Sarangi, An illustrated History Bowing in India",
Vol- 15-16, of Quartly Journal, National Centre for the
Performing Arts, 1987.
Buchner, Alexander, Musical Instruments Through the Ages, Batchworth
Press, London, 1961.
Saran Singh (ed.), The Sikh Review, The Sikh Cultural Centre, Kolkata,
March 2010.
Sharma, Premlata, Harmonium and Hindustani Light Classical Music,
April-June 1971.
koS :
gurnwm isMG, Awid-gRMQ-rwg koS, piv`qr pRmwixk pRkwSn, pitAwlw,
1964.
nwBw, kwnH isMG, mhwnkoS, BwSw ivBwg, pitAwlw, 1976.
pdm ipAwrw isMG, gurU gRMQ sMkyq koS, pblIkySn ibaUro, pitAwlw, 2000.
______, gurU gMRQ ivcwr koS, pblIkySn ibaUro, pitAwlw, 2004.
BweI vIr isMG, sRI gurU gMRQ swihb koS, isMG bRdrz, AMimRqsr, 1985.
pMjwbI lyK :
auqm isMG, “kIrqn SYlI dw Anmol Kzwnw fìbAW iv`c bMd hY”, is`K
PulvwVI, PIlf gMj, luiDAwxw, meI 2005.
audwsI, bRhm dyv, “muMdwvxI Aqy rwgmwlw”, sRI dsm gMRQ swihb Aqy
cirqRopwiKAwn, sMgm pblIkySn, smwnw, 2008.
au~pl, syvk isMG, “sMq srvx isMG”, ivdyS PyrI, Pqihpur, jlMDr,
imqIhIx[
ASok, SmSyr isMG, “imrwsIAW dw ipCokV qy BweI mrdwnw”, is`D gosit qy
hor lyK, gurU nwnk dyv XUnIvristI, AMimRqsr, 1983.
______, “rwgmwlw ikauN pVI jwey”, Awqm rMg, AKMf kIrqn j`Qw
ieMtrnYSnl, AMimRqsr, Agsq 2005.
Agrvwl, ivnY kumwr, mnmohn isMG, “sRI gurU gMRQ swihb dw sMgIq ivc
sQwn”, sMgIq inbMD, pMjwbI XUnIvristI, pitAwlw, 1986.
______, “sRI gurU nwnk dyv jI qy sMgIq”, sMgIq inbMD, pMjwbI XUnIvristI,
pitAwlw, 1988.
AmnpRIq kOr, “pMjwb dI gurmiq sMgIq prMprw”, pMjwb dw sMgIq jgq,
lokgIq pRkwSn, cMfIgVH, 2008.
AMimRqpwl kOr, “gurbwxI kwiv rUp Aqy gwien SYlIAW: AMqr sMbMD”,
gurbwxI AiDAYn nv pirpyK, inSWq pRkwSn, PrIdwbwd, 1990.
______, “gurbwxI dw sMgIq pRbMD”, gurbwxI AiDAYn: nv pirpyK,
inSWq pRkwSn, PrIdwbwd, 1990.
______, “rhwau pRbMD: iek ivSlySx”, gurbwxI AiDAYn: nv pirpyK,
inSWq pRkwSn, PrIdwbwd, 1990.
______, “pVqwl: nv ivvycn”, gurbwxI AiDAYn: nv pirpyK, inSWq
pRkwSn, PrIdwbwd, 1990.
______, “Awid gMRQ ivc vwr dw pRsquqI ivDwn”, Koj pìqRkw (bIr kwiv
ivSyS AMk), pMjwbI XUnIvristI, pitAwlw, 1992.
______, “gurbwxI sMgIqk pirpyK”, Sbd sMcwr, rvI swihq pRkwSn,
AMimRqsr, 2003.
______, “gurbwxI dIAW sMcwr jugqW”, Sbd sMcwr, rvI swihq pRkwSn,
AMimRqsr, 2003.
______, “rhwau: bwxI pirpyK”, Sbd sMcwr, rvI swihq pRkwSn, AMimRqsr,
2003.
ArSI swihb, “nwnku swieru eyv khqu hY”, scKMf p`qr, gurduAwrw borf
qKq scKMf SRI hjUr swihb, nMdyV, dsMbr 2008.
AroVw, ivjY, “gurmiq sMgIq ivc vwdn sMgIq dw mh`qv”, sMgIq isiKAw,
ey.pI. pblISrz, jlMDr, imqIhIx[
AroVw, Srn kOr, “gurU gMRQ swihb iv`c gurmiq dIAW pRcilq lok gwien
SYlIAW”, nYSnl sYmInwr Aw`n gurU gMRQ swihb: ifPrYNt prspYkitvs,
gurU nwnk dyv XUnIvristI, AMimRqsr, AkqUbr 2005.
Alg, srUp isMG, “gurbwxI ivc kIrqn dw sMklp”, gurbwxI sMklp,
Alg Sbd Xu`g, luiDAwxw, 2007.
iekbwl isMG, “Abdulw qy n`Qw isMG”, muslmwxu khwvxu musklu, BweI cqr isMG
_______, “bwbk rbwbI”, muslmwxu khwvxu musklu, BweI cqr isMG
_______, “blvMf qy s`qw”, muslmwxu khwvxu musklu, BweI cqr isMG
_______, “cUhV rbwbI”, muslmwxu khwvxu musklu, BweI cqr isMG
shgl, gurmu`K isMG, “rwg nwd sB sc hY”, AYm. pI. pRkwSn, nvIN id`lI,
2004.
sqbIr isMG, “mihmw kIrqn”, rbwb qoN ngwrw, inaU bu`k kMpnI, jlMDr,
1963.
_______, “dUjw rbwbI mrdwnw”, purwqn ieiqhwsk jIvnIAW, inaU bu`k
kMpnI, jlMDr, 1969.
_____, “rbwb qoN ngwrw”, rbwb qoN ngwrw, inaU bu`k kMpnI, jlMDr,
1993.
_______, “dwnw qoN mrdwnw”, rbwb qoN ngwrw, inaU bu`k kMpnI, jlMDr,
1993.
siqnwm isMG, “gurbwxI kIrqn ivc inrDwrq rwgW dw mh`qv”, gurmiq
pRkwS, SRomxI gurduAwrw pRbMDk kmytI, AMimRqsr, dsMbr 2005.
srbijMdr isMG, “rwgW dI qrqIb”, Dur kI bwxI, is`K PwaUNfySn, nvIN id`lI,
2004.
______, “AMk AMkx pRbMD”, gurU gRMQ swihb srUp qy ivcwrDwrw, is`K
______, “rwgW dI qrqIb”, gurU gMRQ swihb srUp qy ivcwrDwrw, is`K
svrnjIq kOr, “is`K sMpRdwie iv`c sMgIq dw pRXog”, m`DXugI Dwrimk
sMpRdwvwN iv`c sMgIqk p`K, ihMdI pbilSrz, luiDAwxw, 2004.
sivMdr isMG, “ikrq, kIrqI Aqy kIrqn”, jn praupkwrI Awey, hirdrSn
mYmorIAl cYrItybl tr`st, cMfIgVH, 2008.
swihb isMG, “kIrqn dw ieSk”, jIvn ibRqWq sRI gurU nwnk dyv jI,
______, “BweI mrdwnw dw dyhWq”, jIvn ibRqWq sRI gurU nwnk dyv jI,
______, “BweI mrdwnw jI”, jIvn ibRqWq sRI gurU nwnk dyv jI, isMG bRdrz,
AMimRqsr, 2003.
swbr, jsbIr isMG, “swihq Aqy sMgIq pwrKU: sMq bwbw su`cw isMG jI”, sMq
bwbw su`cw isMG jI dI Drm Aqy sMsikRqI ƒ dyx, jv`dI tkswl,
luiDAwxw, 2005.
______, “gurU Amr dws qy gurmiq sMgIq”, gurU Amrdws jIvn Aqy
icMqn, gurU nwnk dyv XUnIvristI, AMimRqsr, 1986.
isMG bMDU, “gurmiq sMgIq”, sRI gurU gMRQ swihb sdIvI pRyrxw sRoq, pMjwbI
AkYfmI id`lI, nvIN id`lI, 2006.
ismrjIq isMG, “sRI gurU gMRQ swihb ivc bweI vwrW Aqy nO DunIAW”, gurmiq
pRkwS, AMk pMjvW, SRomxI gurduAwrw pRbMDk kmytI, AMimRqsr, mwrc
2010.
______ “bwrwmwh rwg quKwrI: iek srvyKx”, gurmiq pRkwS, AMk dUjw,
SRomxI gurduAwrw pRbMDk kmytI, AMimRqsr, mwrc 2010.
sIql, jIq isMG, “BweI mrdwnw”, sIs gMj, id`lI gurduAwrw pRbMDk kmytI,
nvIN id`lI, nvMbr 2004.
surjIq isMG, “gurbwxI kIrqn qy i&lmI qrjW”, s`c suxwiesI sc kI bylw,
du`K invwrn pRkwSn, nvIN id`lI, julweI 1997.
syvw isMG, “BweI mrdwnw”, gurU gMRQ swihb drSn, gurduAwrw rwmpur KyVw,
huiSAwrpur, meI 2007.
______, “rwey blvMf Aqy s`qw jI”, gurU gMRQ swihb drSn, gurduAwrw
rwmpur KyVw, huiSAwrpur, meI 2007.
______, “sRI gurU gMRQ swihb iv`c rwgW dI mhwnqw”, gurU gMRQ swihb
drSn, roihxI ipRMtrz, jlMDr 2007.
sohn isMG, “muslmwn rbwbIAW qy Axis`K SrDwlUAW pRqI cob leI ienswP
dI pukwr”, gurU gMRQ swihb dI aupXogI pirBwSw, cMfIgVH, imqIhIx[
soFI joigMdr isMG, “bwby jI dI AlOikk ivdvqw”, srMdw Aqy smwDI, lMfn,
imqIhIx[
______, “srMdw qy smwDI”, srMdw qy smwDI, lMfn, imqIhIx[
Swn, hrnwm isMG, “isrI rwg”, gurU bwby dI bwxI, SRomxI gurduAwrw pRbMDk
______, “isrjxhwr dw kIrqn”, gurU bwby dI bwxI, SRomxI gurduAwrw

pRbMDk kmytI, AMimRqsr, mwrc 2007.
haurw, kuldIp isMG, “Blo Blo ry kIrqnIAw” gurmiq pRkwS, SRomxI gurduAwrw
pRbMDk kmytI, AMimRqsr, mwrc 1982.
hmdrd, mihMdr isMG, “gwvhu scI bwxI”, swihb ieMtrnYSnl pMjwbI
mYgzIn, brimMGm, XU.ky., Agsq 2005.
hrikrq kOr, “gurmiq sMgIq”, swfw ivrsw swfw gOrv, luiDAwxw, dsMbr
2007.
hrBjn isMG, “gurbwxI sMgIq dy nYiqk srokwr”, pMcbtI sMdyS, dyhrwdUn,
ApRYl 2007.
______, “mrdwny dI rbwb”, AYm.pI. kyNdrI SRI gurU isMG sBw inaUz
lYtr, gurduAwrw kMplYks, Bopwl, m`D pRdyS, nvMbr 2009.
hIrw isMG, “rwgmwlw bwry ivdvwnW dIAW rwvW”, sRI krqwrpurI Aqy KwrI
bIVW bwry, gurmiq rwihnI, luiDAwxw, meI 1974.
______, “rwgmwlw dw jnm Aqy jIvnI”, sRI krqwrpurI Aqy KwrI bIVW
bwry, gurmiq rwihnI, luiDAwxw, meI 1974.
ksyl, nvjoq kOr, “iviSSt gurbwxI gwiek BweI divMdr isMG”, pMjwb dw
smkwlI sMgIq, mdwn pblISrz, pitAwlw, 1986.
______, “vwgyXkwr pRo. qwrw isMG”, pMjwb dw smkwlI sMgIq,
mdwn pbilSrz, pitAwlw, 1986.
kMg, gulzwr isMG, “kIrqn”, Sbd dw sMklp, srqwj ipRMitg pRYs, jlMDr,
2005.
______, “Sbd Aqy sMgIq gurmiq pirpyK”, ivsmwd nwd, jv`dI tkswl,
luiDAwxw, ApRYl 2006.
krqwr isMG, “BweI mrdwnw jI”, is`K ieiqhws (Bwg dUjw), SoRmxI gurduAwrw
klyr, hrnyk isMG, “kIrqn dI krwmwq”, bYiT KfUry joiq jgweI, mUknwiek
pRkwSn, mohwlI, 2004.
kMvr, imRgyNdr isMG, “Gru”, irport sMgIq sMmyln, pMjwbI XUnIvristI,
pitAwlw, sqMbr 1968.
______, “sRI gurU gMRQ swihb dI sMgIq p`DqI”, irport sMgIq sMmyln,
gurU gMRQ swihb AiDAYn ivBwg, pMjwbI XUnIvristI, pitAwlw,
sqMbr 1968.
kMvl gurcrn isMG, “kIrqn ieSt”, kml ibgwsn, nvIN id`lI, 2003.
kMvl blbIr isMG, “is`K Drm kIrqn dIAW gwien SYlIAW”, Koj pìqRkw
(Kwlsw ivSyS AMk), pMjwbI XUnIvristI, pitAwlw, sqMbr 1998.
kulivMdr isMG, “sRI gurU gMRQ swihb jI dw rwg pRbMD”, igAwn icrwg,
gurmiq kwlj, pitAwlw, 2009.
Kwlsw, gurmyl isMG, "iek AlOikk lYkcr-kIrqn", is`K PulvwVI, luiDAwxw,
PrvrI 2009.
Kwlsw, inrml isMG, “gurmiq sMgIq swDnw”, gurmiq pRkwS, Som
R xI gurduAwrw
pRbMDk kmytI, AMimRqsr, imqIhIx[
______, “rwg rqn pirvwr”, ivsmwd nwd, jv`dI tkswl, luiDAwxw,
ApRYl 2006.
______, “BweI gurmyz isMG”, pMjwbI itRibaUn, cMfIgVH, 23 PrvrI
2010.
______, “BweI AmrIk isMG jI”, pMjwbI itRibaUn, cMfIgVH, 2 mwrc
2010.
______, “BweI auqm isMG jI pqMg”, pMjwbI itRibaUn, cMfIgVH, 5 jUn
2010.
_______, “BweI BUrw qy BweI rUVw jI”, pMjwbI itRibaUn, cMfIgVH, 23 jUn
2010.
______, “s. j`sw isMG AwhlUvwlIAw”, pMjwbI itRibaUn, cMfIgVH, 30 jUn
2010.
______, “mhMq g`jw isMG”, pMjwbI itRibaUn, cMfIgVH, 14 julweI 2010.
_____, “BweI AmIrw jI”, pMjwbI itRibaUn, cMfIgVH, 21 julweI 2010.
______, “BweI mnsw isMG jI”, pMjwbI itRibaUn, cMfIgVH, 4 Agsq
2010.
______, “BweI twbw jI”, pMjwbI itRibaUn, cMfIgVH, 7 Agsq 2010.
______, “BweI Abdu l w qy BweI n` Q w jI”, pM j wbI itR i baU n , cM f IgVH ,
11 Agsq 2010.
______, “BweI igAwn isM G Almsq”, pM j wbI itR i baU n , cM f IgVH , 18
Agsq 2010.
______, “BweI smuMd isMG jI”, pMjwbI itRibaUn, cMfIgVH, 1 sqMbr 2010.
______, “BweI sMqw isMG”, pMjwbI itRibaUn, cMfIgVH, 15 sqMbr 2010.
______, “BweI Drm isMG jI zKmI”, pMjwbI itRibaUn, cMfIgVH, 22 sqMbr 2010.
______, “BweI blvIr isMG”, pMjwbI itRibaUn, cMfIgVH, 13 AkqUbr 2010.
______, “BweI hIrw isMG jI”, pMjwbI itRibaUn, cMfIgVH, 20 AkqUbr 2010.
______, “BweI KyVw igfU jI”, pMjwbI itRibaUn, cMfIgVH, 25 AkqUbr 2010.
______, “pR.o BweI hrcMd isMG jI”, pMjwbI itRibaUn, cMfIgVH, 27 AkqUbr 2010.
______, “BweI gulzwr isMG rMgIlw”, pMjwbI itRibaUn, cMfIgVH, 10
nvMbr 2010.
______, “ipRMsIpl cMnx isMG mzbUr”, pMjwbI itRibaUn, cMfIgVH, 24 nvMbr
2010.
______, “bIbI AnIq kOr AwstRylIAw (kIrqnI is`K bIbIAW-18)”,
pMjwbI itRibaUn, cMfIgVH, 30 nvMbr 2010.
______, “BweI idlbwg isMG”, gulbwg isMG, pMjwbI itRibaUn, cMfIgVH,
1 dsMbr 2010.
______, “BweI gurmuK isMG, surmuK isMG Pkr”, pMjwbI itRibaUn, cMfIgVH,
15 dsMbr 2010.
______, “gurnwm isMG”, pMjwbI itRibaUn, cMfIgVH, 1 PrvrI 2011.
______, “ausqwd jsvMq isMG kUlr”, pMjwbI itRibaUn, cMfIgVH, 8 PrvrI
2011.
______, “mwqw suMdrI jI (is`K bIbIAW dw kIrqn Kyqr 'c Xogdwn-1)”,
pMjwbI itRibaUn, cMfIgVH, 20 julweI 2011.
______, “fw. invyidqw (is`K bIbIAW dw kIrqn Kyqr 'c Xogdwn-2)”,
pMjwbI itRibaUn, cMfIgVH, 27 julweI 2011.
______, “bIbI ASUpRIq kOr, (is`K bIbIAW dw kIrqn Kyqr 'c Xogdwn-
3)”, pMjwbI itRibaUn, cMfIgVH, 3 Agsq 2011.
______, “bIbI blivMdr kOr Kwlsw (is`K bIbIAW dw kIrqn Kyqr 'c
Xogdwn-4)”, pMjwbI itRibaUn, cMfIgVH, 10 Agsq 2011.
______, “bIbI AsIs kOr qy dIdwr kOr (is`K bIbIAW dw kIrqn Kyqr
'c Xogdwn-5)”, pMjwbI itRibaUn, cMfIgVH, 17 Agsq 2011.
______, “bIbI sqvIr kOr btwly vwly (is`K bIbIAW dw kIrqn Kyqr 'c
Xogdwn-6)”, pMjwbI itRibaUn, cMfIgVH, 24 Agsq 2011.
______, “bIbI pRBjoq kOr (is`K bIbIAW dw kIrqn Kyqr 'c Xogdwn-
7)”, pMjwbI itRibaUn, cMfIgVH, 30 Agsq 2011.
______, “pR.o jslIn sud
M r jI (is`K bIbIAW dw kIrqn Kyqr 'c Xogdwn-8)”,
pMjwbI itRibaUn, cMfIgVH, 7 sqMbr 2011.
______, “bIbI rivMdr kOr (kIrqnI is`K bIbIAW-9)”, pMjwbI itRibaUn,
cMfIgVH, 14 sqMbr 2011.
______, “bIbI SrndIp kOr (kIrqnI is`K bIbIAW-10)”, pMjwbI itRibaUn,
______, “ bIbI hrbIr kOr (kIrqnI is`K bIbIAW-11)”, pMjwbI itRibaUn,

______, “bIbI jsmIq kOr (kIrqnI is`K bIbIAW-12)”, pMjwbI itRibaUn,
cMfIgVH, 5 AkqUbr 2011.
______, “bIbI mnpRIq kOr (kIrqnI is`K bIbIAW-13)”, pMjwbI itRibaUn,
______, “bIbI qrndIp kOr (kIrqnI is`K bIbIAW-14)”, pMjwbI itRibaUn,
______, “bIbI dljIq kOr (kIrqnI is`K bIbIAW-15)”, pMjwbI itRibaUn,
cMfIgVH, 2 nvMbr 2011.
______, “bIbI gurdIS kOr (kIrqnI is`K bIbIAW-16)”, pMjwbI itRibaUn,
cMfIgVH, 16 nvMbr 2011.
______, “mIrI pIrI Kwlsw j`Qw (kIrqnI is`K bIbIAW-17)”, pMjwbI
itRibaUn, cMfIgVH, 23 nvMbr 2011.
______, “bIbI kmdIp kOr AwstRylIAw (kIrqnI is`K bIbIAW-19)”,
pMjwbI itRibaUn, cMfIgVH, 7 dsMbr 2011.
______, “bIbI jsbIr kOr (kIrqnI is`K bIbIAW-20)”, pMjwbI itRibaUn,
cMfIgVH, 14 dsMbr 2011.
______, “bIbI jspRIq kOr (kIrqnI is`K bIbIAW-21)”, pMjwbI itRibaUn,
cMfIgVH, 4 jnvrI 2012.
______, “pRo. bIbI gurSrn kOr (kIrqnI is`K bIbIAW–22)”, pMjwbI
itRibaUn, cMfIgVH, 11 jnvrI 2012.
______, “bIbI svrlIn kOr (kIrqnI is`K bIbIAW-16)”, pMjwbI itRibaUn,
cMfIgVH, 1 PrvrI 2012.
______, “bIbI jsikrn kOr (kIrqnI is`K bIbIAW-24)”, pMjwbI itRibaUn,
______, “ bIbI nvpRIq kOr (kIrqnI is`K bIbIAW-25)”, pMjwbI itRibaUn,
______, “bIbI prnIq kOr (kIrqnI is`K bIbIAW-26)”, pMjwbI itRibaUn,
______, “pRo. kmljIq kOr (kIrqnI is`K bIbIAW-27)”, pMjwbI itRibaUn,
cMfIgVH, 20 mwrc 2012.
______, “bIbI hrjs kOr (kIrqnI is`K bIbIAW-29)”, pMjwbI itRibaUn,
cMfIgVH, 20 mwrc 2012.
______, “bIbI virMdr kOr (kIrqnI is`K bIbIAW-28)”, pMjwbI itRibaUn,

cMfIgVH, 3 ApRYl 2012.
______, “bIbI hrmnpRIq kOr (kIrqnI is`K bIbIAW-30)”, pMjwbI
itRibaUn, cMfIgVH, 24 ApRYl, 2012.
______, “bIbI rsivMdr kOr (kIrqnI is`K bIbIAW-31)”, pMjwbI itRibaUn,
cMfIgVH, 1 meI 2012.
______, “bIbI hrimMdr kOr (kIrqnI is`K bIbIAW-32)”, pMjwbI itRibaUn,
cMfIgVH, 9 meI 2012.
______, “bIbI AmrjIq kOr, bIbI SrnjIq kOr Aqy gurSrn kOr
(kIrqnI is`K bIbIAW-33)”, pMjwbI itRibaUn, cMfIgVH, 29 meI
2012.
______, “bIbI gurpRIq kOr qy bIbI kIrq kOr (kIrqnI is`K bIbIAW-
34)”, pMjwbI itRibaUn, cMfIgVH, 5 jUn 2012.
______, “bIbI hrmIq kOr id`lI (kIrqnI is`K bIbIAW-35)”, pMjwbI
itRibaUn, cMfIgVH, 12 jUn 2012.
______, “bIbI mnjIq kOr (kIrqnI is`K bIbIAW-36)”, pMjwbI itRibaUn,
cMfIgVH, 19 jUn 2012.
______, “bIbI guirMdr kOr (kIrqnI is`K bIbIAW-37)”, pMjwbI itRibaUn,
cMfIgVH, 26 jUn 2012.
______, “bIbI bljIq kOr Kwlsw (kIrqnI is`K bIbIAW-38)”, pMjwbI
itRibaUn, cMfIgVH, 10 julweI 2012.
______, “bIbI sMdIp kOr iProzpur (kIrqnI is`K bIbIAW-39)”, pMjwbI
itRibaUn, cMfIgVH, 17 julweI 2012.
______, “bIbI rwjySvr kOr (kIrqnI is`K bIbIAW-40)”, pMjwbI itRibaUn,
cMfIgVH, 24 julweI 2012.
______, “bIbI prvIn kOr (kIrqnI is`K bIbIAW-41)”, pMjwbI itRibaUn,
cMfIgVH, 31 julweI 2012.
ig`l, gurBjn, “swfy rwgI-BweI hrijMdr isMG jI sRI ngr vwly”, s`c
suxwiesI s`c kI bylw, krqwr isMG AYNf mnjIq isMG Awrt pRYs,
nvIN id`lI, 1997.
ig` l , mihM d r kO r , “Du n I sM k y q ”, Awsw dI vwr, AwrsI pblISrz,
nvIN id` l I, 2004.
gurid`q isMG, “gurmiq sMgIq qy SwsqrI sMgIq ivc is`K swrMgI vwdn”,
AMimRq kIrqn, isrjx ipRMtrz Aqy stySnrz, cMfIgVH, Agsq
2007.
gurnwm isMG, “sRI gurU gMRQ swihb jI dI sMgIqk mhwnqw”, gurmiq pRkwS,
SoRmxI gurduAwrw pRbMDk kmytI, AMimRqsr, sqMbr 1983.
______, “is` K Drm iv` c sM g q Aqy sM g Iq” nwnk pR k wS p` i qR k w,
sR I gu r U gM R Q swihb AiDAY n ivBwg , pM j wbI XU n IvristI, pitAwlw,
jU n 1984.
_____, “gurmiq sMgIq Aqy lok sMgIq: AMqr sMbMD”, Koj pìqRkw,
______, “Sbd qy sMgIq: sRI gurU gMRQ dy pRsMg ivc”, ivsmwd nwd,
jv`dI klW, luiDAwxw, PrvrI 1993.
______, “Sbd rwgW dw dwrSink ivSlySx”, Koj pìqRkw (ivSyS AMk gurU
goibMd isMG), pMjwbI XUnIvristI, pitAwlw, mwrc 1998.
R swihb dw sMgIqk mh`qv”, pMjwbI dunIAw, BwSw ivBwg
______, “sRI gurU gMQ
pMjwb, pitAwlw, PrvrI 2004.
______, “siqgurU AMgd dyv jI: gurmiq sMgIq dy sMsQwpk”, pMKVIAW,
pMjwb skUl AYjUkySn borf, mohwlI, mwrc-ApRYl 2004.
______, “gurU AMgd swihb dw gurmiq sMgIq iv`c Xogdwn”, sovInr,
SoRmxI gurduAwrw pRbMDk kmytI, AMimRqsr, ApRYl, 2004.
______, “siqgurU AMgd dyv jI: gurmiq sMgIq dy sMsQwpk”, jn swihq
gurbwxI: ies jg mih cwnx, BwSw ivBwg pMjwb, pitAwlw, jUn-
sqMbr 2004.
______, “sRI gurU gMRQ swihb dw sMgIq ivDwn”, sRI gurU gMRQ swihb iviBMn
pwswr, pMjwbI swihq AkwdmI, luiDAwxw, 2005.
______, “gurmiq sMgIq dI sQwpnw: gurU Arjn dyv jI dy Xogdwn dy sMbMD
iv`c”, 23vIN ieMtrnYSnl pMjwbI ivkws kwnPrYNs, pMjwbI XUnIvristI,
pitAwlw, dsMbr 2006.
______, “sRI gurU Arjn dyv dI gurmiq sMgIq ƒ dyx”, smwijk ivigAwn
p`qr, pMjwbI XUnIvristI, pitAwlw, 2006.
______, “sRI gurU gMRQ swihb dw sMgIq ivDwn”, sRI gurU gMRQ swihb: sdIvI
pRyrxw sRoq, pMjwbI AkwdmI, nvIN id`lI, 2006.
______, “sRI gurU gMRQ swihb jI: sMgIqk mh`qv dw Ajokw sMdrB”,
sovInr, SRomxI gurduAwrw pRbMDk kmytI, AMimRqsr, 2008.
_______, “gurU Arjn bwxI dw rwg ivDwn”, smdrSI, pMjwbI AkwdmI,
nvIN id`lI, PrvrI-mwrc 2009.
______, “gurmiq sMgIq dI isDWqk pCwx-1”, AjIq mYgzIn, jlMDr,
12 AkqUbr 2010.
______, “gurmiq sMgIq dI isDWqk pCwx-2”, AjIq mYgzIn, jlMDr,

19 AkqUbr 2010.
______, “gurmiq sMgIq dI rwg prMprw-2”, AjIq mYgzIn, jlMDr,
9 nvMbr 2010.
______, “gurmiq sMgIq dI rwg prMprw-3”, AjIq mYgzIn, jlMDr,
16 nvMbr 2010.
______, “gurmiq sMgIq Aqy lok sMgIqk pRvwh”, AjIq mYgzIn, jlMDr,
23 nvMbr 2010.
______, “cONkI swihb dI kIrqn prMprw-1”, AjIq mYgzIn, jlMDr,
30 nvMbr 2010.
______, “cONkI swihb dI kIrqn prMprw-2”, AjIq mYgzIn, jlMDr,
7 dsMbr 2010.
______, “gurmiq sMgIq dw qMqI swz-rbwb”, AjIq mYgzIn, jlMDr,
28 dsMbr 2010.
______, “isK sMgIq qy lok swz-1”, AjIq mYgzIn, jlMDr, 25 jnvrI
2011.
______, “isK sMgIq qy lok swz-2”, AjIq mYgzIn, jlMDr, 1 PrvrI
2011.
______, “gurmiq sMgIq ivc bsMq dI kIrqn mirXwdw”, AjIq mYgzIn,
jlMDr, 8 PrvrI 2011.
______, “ gurmiq sMgIq dy bwnI gurU nwnk dyv jI-1”, AjIq mYgzIn,
______, “gurmiq sMgIq dy bwnI gurU nwnk dyv jI-2”, AjIq mYgzIn,
______, “gurU AMgd dyv jI dw gurmiq sMgIq ivc Xogdwn-1’, AjIq
mYgzIn, jlMDr, 1 mwrc 2011.
______, “gurU AMgd dyv jI dw gurmiq sMgIq ivc Xogdwn-2”, AjIq
______, “gurU AMgd dyv jI dw gurmiq sMgIq ivc Xogdwn-3”, AjIq
______, “gurU Amrdws jI dw gurmiq sMgIq ivc Xogdwn”, AjIq
______, “gurU rwmdws jI dw gurmiq sMgIq ivc Xogdwn”, AjIq mYgzIn,
jlMDr, 29 mwrc 2011.
______, “gurU Arjn dyv jI dw gurmiq sMgIq ivc Xogdwn”, AjIq

mYgzIn, 5 ApRYl 2011.
______, “gurU hrgoibMd isMG jI dw gurmiq sMgIq ivc Xogdwn”, AjIq
mYgzIn, jlMDr, 12 ApRYl 2011.
______, “gurU qyg bhwdr jI dw gurmiq sMgIq ivc Xogdwn”, AjIq
______,”gurU goibMd isMG jI dw gmiq sMgIq ivc Xogdwn”, AjIq
______, “gurmiq sMgIq Aqy BweI mrdwnw”, AjIq mYgzIn, jlMDr,
17 meI 2011.
______, “gurmiq sMgIq dw smkwlI AiDAwpn”, AjIq mYgzIn, jlMDr,
24 meI 2011.
______, “gurU nwnk dyv jI dy kIrqnIey BweI sihjwdw qy BweI dwlw jI”,
AjIq mYgzIn, jlMDr, 31 meI 2011.
______, “gurU Gr dy kIrqnIey rwey blvMf qy s`qw”, AjIq mYgzIn,
jlMDr, 7 jUn 2011.
______, “rwgI BweI hrbMs isMG: ABu`l XwdW”, AjIq mYgzIn, jlMDr,
14 jUn 2011.
______, “gurU kwl dy ApRis`D kIrqnIey”y, AjIq mYgzIn, jlMDr, 21 jUn
2011.
______, “rbwbI kIrqnIey BweI bwbk jI”, AjIq mYgzIn, jlMDr,
28 jUn 2011.
______, “gurU Gr dy kIrqnIey BweI gurbKS qy BweI BulwkI dws”,
AjIq mYgzIn, jlMDr, 19 julweI 2011.
______, “gurmiq sMgIq ivc rhwau dw mh`qv”, AjIq mYgzIn, jlMDr,
26 julweI 2011.
______, “gurmiq sMgIq ihq bwxI dy AMkW dw mh`qv”, AjIq mYgzIn,
jlMDr, 2 Agsq 2011.
______, “gurmiq sMgIq ivc pdy gwiex SYlIAW vjoN”, AjIq mYgzIn,
jlMDr, 9 Agsq 2011.
______, “gurmiq sMgIq ivc AStpdI”, AjIq mYgzIn, jlMDr, 23
Agsq 2011.
______, “gurmiq sMgIq iv`c CMq”, AjIq mYgzIn, jlMDr, 30 Agsq
2011.
______, “gu r miq sM g Iq ivc pVqwl bwxI”, AjIq mY g zIn, jlM D r,
6 sqM b r 2011.
______, “gu r miq sM g Iq ivc vwr gwiex”, AjIq mY g zIn, jlM D r,

13 sqM b r 2011.
______, “gurmiq sMgIq ivc ‘GoVIAW’ gwien rUp vjoN,” AjIq mYgzIn,
jlMDr, 20 sqMbr 2011.
______, “gurmiq sMgIq ivc ‘AlwhuxIAW’ gwien rUp vjoN,” AjIq
mYgzIn, jlMDr, 27 sqMbr 2011.
______, “gurmiq sMgIq dI ivl`Kx SYlI pVqwl dI punr surjIqI,”
AjIq mYgzIn, jlMDr, 4 AkqUbr 2011.
______, “pMjwbI XUnIvristI dw gurmiq sMgIq pRqI Xodgwn,” AjIq
mYgzIn, jlMDr, 11 AkqUbr 2011.
______, “Sbd gwiekI dw murId, jgjIq isMG”, AjIq mYgzIn, jlMDr,
18 AkqUbr 2011.
______, “msqUAwxw tkswl dI punr surjIqI leI swrQk Xqn,” AjIq
______, “gurmiq sMgIq dy pRmùK kIrqnIey sMq sujwn isMG,” AjIq
mYgzIn, jlMDr, 8 nvMbr 2011.
______, “Sbd qy sMgIq sRI gurU gMRQ swihb dy pRsMg ivc,” AjIq mYgzIn,
jlMDr, 15 nvMbr 2011.
______, “EAµkwru bwxI : sMgIqk pirpyK,” AjIq mYgzIn, jlMDr, 22
nvMbr 2011.
______, “gurmiq sMgIq dy SwsqrI sMgIq dw qulnwqmk AiDAYn,”
AjIq mYgzIn, jlMDr, 13 dsMbr 2011.
______, “gurmiq sMgIq dy pRmùK rwg sRoq-1,” AjIq mYgzIn, jlMDr,
14 dsMbr 2011.
______, “gurmiq sMgIq Aqy lok sMgIq qulnwqmk AiDAYn,” AjIq
mYgzIn, jlMDr, 21 idsMbr 2011.
______, “gurmiq sMgIq dy pRmu`K rwg sRoq-2,” AjIq mYgzIn, jlMDr,
21 dsMbr 2011.
______, “gurmiq sMgIq dI rwg prMprw-1,” AjIq mYgzIn, jlMDr,
26 dsMbr 2011.
______, “gurmiq sMgIq pUrb qoN p`Cm v`l”, AjIq mYgzIn, jlMDr,
27 dsMbr 2011.
______, “gurmiq sMgIq ivc rwg isrI”, AjIq mYgzIn, jlMDr, 3
jnvrI 2012.
______, “gurmiq sMgIq ivc mwJ”, AjIq mYgzIn, jlMDr, 17 jnvrI

2012.
______, “gurmiq sMgIq ivc rwg Awsw”, AjIq mYgzIn, jlMDr, 24
jnvrI 2012.
______, “gurmiq sMgIq ivc rwg gUjrI”, AjIq mYgzIn, jlMDr, 31
jnvrI 2012.
_______,”gurmiq sMgIq ivc rwg dyvgMDwrI qy dyv gMDwr”, AjIq
mYgzIn, jlMDr, 8 PrvrI 2012.
______, “gurmiq sMgIq ivc rwg ibhwgVw”, AjIq mYgzIn, jlMDr,
14 PrvrI 2012.
______, “gurmiq sMgIq ivc rwg vfhMs”, AjIq mYgzIn, 21 PrvrI
2012.
______, “gu r miq sM g Iq ivc rwg so r iT”, AjIq mY g zIn, jlM D r,
28 PrvrI 2012.
______, “gurmiq sMgIq ivc rwg DnwsrI”, AjIq mYgzIn, jlMDr, 6 mwrc
2012.
______, “gurmiq sMgIq ivc rwg jYqsrI qy tofI”, AjIq mYgzIn,
jlMDr, 20 mwrc, 2012.
_____, “gurmiq sMgIq ivc rwg bYrwVI qy iqlMg”, AjIq mYgzIn,
jlMDr, 27 mwrc 2012.
______, “gurmiq sMgIq ivc rwg iblwvl”, AjIq mYgzIn, jlMDr,
10 ApRYl 2012.
______, “gurmiq sMgIq ivc rwg sUhI”, AjIq mYgzIn, jlMDr, 30 ApRYl
2012.
______, “gurmiq sMgIq ivc rwg bsMq”, AjIq mYgzIn, jlMDr, 29
meI 2012.
______, “gurmiq sMgIq ivc rwg BYrau Aqy swrMg, AjIq mYgzIn,
jlMDr, 5 jUn 2012.
______, “gurmiq sMgIq ivc rwg gauVI”, AjIq mYgzIn, jlMDr, 10
jUn 2012.
______, “gurmiq sMgIq ivc rwg mlHwr”, AjIq mYgzIn, jlMDr, 12 jUn
2012.
______, “gurmiq sMgIq ivc rwg pRBwqI”, AjIq mYgzIn, jlMDr, 26 jUn
2012.
______, “gauVI rwg dy dysI rwg pRkwr”, AjIq mYgzIn, jlMDr, 10 julweI
2012.
______, “gauVI rwg dy dysI rwg pRkwr”, AjIq mYgzIn, jlMDr, 17 julweI
2012.
______, “gauVI rwg dy kuJ snwqnI rwg pRkwr”, AjIq mYgzIn, jlMDr,
24 julweI 2012.
______, “gauVI rwg dy kuJ snwqnI rwg pRkwr”, AjIq mYgzIn, jlMDr,
31 julweI 2012.
______, “gurmiq sMgIq ivc pd igAwn SYlI vjoN”, AjIq mYgzIn,
jlMDr, 9 Agsq 2012.
______, “gurmiq sMgIq ivc tkswl”, AjIq mYgzIn, jlMDr, 14
Agsq 2012.
______, “dmdmI tkswl dw gurmiq sMgIq ivc Xogdwn”, AjIq mYgzIn,
jlMDr, 21 Agsq 2012.
______, “gurmiq sMgIq ivc jv`dI tkswl dw Xogdwn”, AjIq mYgzIn,
jlMDr, 28 Agsq 2012.
______, “gu r miq sM g Iq ivc pVqwl bwxI”, AjIq mY g zIn , jlM D r,
6 sqM b r 2012.
______, “Sbd kIrqn dI daudr tkswl”, AjIq mYgzIn, jlMDr,
11 sqMbr 2012.
______, “Sbd kIrqn dI qrn qwrn qy bu`Fw jOhV tkswl”, AjIq
guripMdr isMG, “SRI gurU nwnk dyv jI, iek mhwn sMgIqkwr Aqy aunHW dI
BwrqI rwgDwrw ƒ mh`qvpUrn dyx”, AMimRq kIrqn, isrjx ipRMtrz
Aqy stySnrz, cMfIgVH, nvMbr 2011.
guurmuK isMG, “BweI mrdwnw jI”, fw. gurmuK isMG dI inbMD isRStI, pitAwlw,
2003.
______, “AlwhuxIAW dI BUimkw”, gurbwxI ivcwr, pMjwbI pblIkySn
ibaUro, pitAwlw, 2005.
______, “mrdwny ky”, fw. gurmuK isMG dI inbMD isRStI, Amr swihq
jspwl isMG, “CyV mrdwinAw rbwb”, is`K ivrwsq: isDWq qy ivhwr,
nvXu`g pbilSrz, nvIN id`lI, 2010.
______, “srvoqm Drm gMRQ sRI gurU gMRQ swihb”, is`K Drm qy rwjnIqI,
nvXu`g pblISr, nvIN id`lI, 1997.
jlwldI vwl, inrpwl isMG, “gurU nwnk dyv jI dy rUhwnI swQI-BweI

mrdwnw jI”, gurmiq pRkwS, SoRmxI gurduAwrw pRbMDk kmytI, AMimRqsr,
nvMbr 2010.
jsivMdr kOr, “gauVI dI vwr: iek AiDAYn” gurmiq pRkwS, SoRmxI gurduAwrw
jsbIr kOr, “BweI s`qw blvMf jIvn qy rcnw”, gurmiq pRkwS, Som
R xI gurduAwrw
pRbD
M k kmytI, AMimRqsr, 1993.
______, “mhwrwjw rxjIq isMG dy kwl dI sMgIqk prMprw”, nwnk pRkwS
pìqRkw, pMjwbI XUnIvristI, pitAwlw, 2001.
______, “gurmiq Aqy gurmiq sMgIq ƒ dmdmI tkswl dI dyx”, sovInr,
dmdmI tkswl, AMimRqsr, 2005.
______, “gurmiq sMgIq Aqy SwsqrI sMgIq dw pRis`D pitAwlw Grwnw”,
lok siBAwcwr, snOr, pitAwlw, AkqUbr 2006.
______, “sRI gurU gMRQ swihb: rwgmwlw sMgIq pRbMD”, ivsmwd nwd,
gurduAwrw gurigAwn pRkwS, luiDAwxw, julweI 2007.
______, “sRI gurU gMRQ swihb jI: gurbwxI kIrqn gwien SYlIAW dw srUp
Aqy sMdrB”, sovInr, SRomxI gurduAwrw pRbMDk kmytI, AMimRqsr,
2008.
______, “BweI mrdwnw jI rbwbI dI gurmiq sMgIq nMU dyx” gurmiq
pRkwS, SoRmxI gurduAwrw pRbMDk kmytI, AMimRqsr, 2011.
______, “gurU Arjn dyv– BweI s`qw blvMf jI”, sRI gurU Arjn dyv jI
jIvn qy s^SIAq, jv`dI tkswl, luiDAwxw, imqIhIx[
jgjIq isMG “gurmiq sMgIq dy pMjvyN QMm- gurU Arjn dyv jI”, sRI gurU
Arjn dyv jI jIvn qy sKSIAq, jv`dI tkswl, luiDAwxw, imqIhIx[
jgbIr isMG, “sUP rbwb Aqy muswPw”, PrIdoN nwnk nwnkoN PrId, lok gIq
pRkwSn, cMfIgVH, 2002.
jgIr isM G , “gu r U nwnk dy v jI dI sM g Iq ƒ dy x ”, gu r miq pR k wS, So R m xI
gu r du A wrw pR b M D k kmy t I, AM i mR q sr, jU n 1982.
______, “Awsw dI vwr dw sMgIqk AiDAYn”, gurmiq pRkwS, SoRmxI
gurduAwrw pRbMDk kmytI, AMimRqsr, 1982.
______, “Awsw dI vwr dw sMgIqk AiDAYn”, gurmiq mImWsw, piv`qr
pRmwixk pRkwSn, pitAwlw, 1984.
______, “gurU qyg bhwdr jI dy jIvn ivc sMgIq dw sQwn”, gurmiq
mImWsw, piv`qr pRmwixk pRkwSn, pitAwlw, 1984.
______, “gurbwxI qy bsMq rwg”, gurmiq mImWsw, piv`qr pRmwixk

______, “kIrqn”, gurmiq mImWsw, piv`qr pRmwixk pRkwSn, pitAwlw,
1984.
______, “suKmnI sMgIq”, gurmiq mImWsw, piv`qr pRmwixk pRkwSn,
pitAwlw, 1984.
______, “is`K Drm iv`c sMgq Aqy kIrqn”, nwnk pRkwS pìqRkw,
pMjwbI XUnIvristI, pitAwlw, jUn 1984.
______, “gurbwxI igAwn ivDI”, gurmiq mImWsw, piv`qr pRmwixk
_____, “gurmiq kIrqn BgqI”, nwnk pRkwS pìqRkw (BgqI ivSyS AMk),
______, “gurbwxI sMgIq-srUp, siQqI Aqy smwDwn”, is`K Awrt Aqy
AwrkItYkcr, gurU nwnk is`K st`fIz, pMjwb XUnIvristI, cMfIgVH,
1987.
______, “sRI hirmMidr swihb Aqy kIrqnIey”, sovInr, sYNtrl Kwlsw
XqImKwnw, sUrmw isMG AwSrm, Drm pRcwr kmytI, AMimRqsr, 1989.
______, “gurbwxI Aqy rwg”, qIjw Awl ieMfIAw Sbd gwien kMpItISn
25-27 jnvrI, gurmiq syvw suswietI, cMfIgVH, 1991.
______, “is`K Drm iv`c sMgIq Aqy kIrqn”, is`K Drm iv`c sMgIq dw
prq pRsMg, pMjwbI XUnIvristI, pitAwlw, 1998.
______, “gurmiq sMgIq ivc rbwbI kIrqn dw sQwn”, swfw ivrsw swfw
gOrv, gurU goibMd isMG st`fI srkl, luiDAwxw, jUn 2000.
______, “gurmiq kwiv ivc sMgIq dw mh`qv”, Koj pìqRkw (gurmiq kwiv
ivSyS AMk), pMjwbI XUnIvristI, pitAwlw, 2001.
______, “gurbwxI sMgIq qy mwrU rwg”, rkwb gMj, gurU goibMd isMG Bvn,
nvIN id`lI, Agsq 2003.
______, “gurmiq sMgIq iv`c rbwbI kIrqn dw sQwn”, scKMf p`qr,
nMdyV, mhwrwStr, imqIhIx[
______, “rwg mlHwr Aqy gurbwxI dw AMqr sMbMD”, sIs gMj, id`lI is`K
gurduAwrw pRbMDk kmytI, nvIN id`lI, sqMbr 2006.
______, “rwg Awsw Aqy gurbwxI dy AMqr sMbMD”, sIs gMj, id`lI is`K
gurduAwrw pRbMDk kmytI, nvIN id`lI, 2007.
______, “gurU gMRQ swihb dI sMgIqk mh`qqw”, igAwn icrwg, gurmiq
kwlj, pitAwlw, 2009.
jiqMdr kOr, “igAwnI sohn isMG sIql dI sMgIq nUM dyx, gurmiq pRkwS,
SoRmxI gurduAwrw pRbMDk kmytI, AMimRqsr, 2009.
______, “kIrqn prMprw nMU sRI gurU Arjn dyv jI dI dyx” gurmiq
pRkwS, SoRmxI gurduAwrw pRbMDk kmytI, AMimRqsr, 1993.
FINfsw, rijMdr kOr, “kIrqn”, gurU Arjn dyv jI dw rh`svwd, lwhOr bu`k
Swp, luiDAwxw, 2000.
qwrw isMG, “BweI mrdwnw”, pMjwb dy pRisD sMgIqkwr, BwSw ivBwg pMjwb,
pitAwlw, 1983.
______, “gurU gMRQ swihb dw rwg ivDwn”, id is`K Awrt AYNf AwrkItYkcr,
gurU nwnk AiDAYn ivBwg, pMjwb XUnIvristI, cMfIgVH, 1987.
______, “idlrubw”, irvwieqI qy nvIn sMgIqk swz, BwSw ivBwg pMjwb,
pitAwlw, 1994.
______, “qblw”, irvwieqI qy nvIn sMgIqk swz, BwSw ivBwg pMjwb,
pitAwlw, 1994.
______, “qwnpurw (qbuMrw)”, irvwieqI qy nvIn sMgIqk swz, BwSw
ivBwg pMjwb, pitAwlw, 1994.
______, qwaus, irvwieqI qy nvIn sMgIqk swz, BwSw ivBwg pMjwb,
pitAwlw 1994.
______, “rbwb”, irvwieqI Aqy nvIn sMgIqk swz, BwSw ivBwg pMjwb,
pitAwlw, 1994.
______, “srMdw”, irvwieqI Aqy nvIn sMgIqk swz, BwSw ivBwg pMjwb,
pitAwlw, 1994.
______, “is`K kwl- BwrqI sMgIq dw ieiqhws”, vwdn klw, pMjwbI,
qwrn isMG, “rwie blvMf qQw sqw fUim”, sRI gurU gRMQ swihb dw swihqk
ieiqhws, PkIr isMG AYNf snz, AMimRqsr 1963.
______, “BweI mrdwnw”, sRI gurU gMRQ swihb dw swihqk ieiqhws, SRomxI
gurduAwrw pRbMDk kmytI, AMimRqsr, imqIhIx[
qijMdr isMG, “AMimRq vylw qy sMgIq”, AMimRq vylw , gurmiq pRcwr sBw,
pitAwlw, 2009.
______, “cOQy pihr qoN v`D kIrqn iks vyly hoxw cwhIdw hY” AMimRq vylw
, gurmiq pRcwr sBw, pitAwlw, 2009.
qulsI, bljIq kOr, “gwvhu scI bwxI”, pMKVIAW, pMjwb skUl isìKAw borf
mohwlI, mwrc-ApRYl 2004.
drSn isMG, “kIrqn”, BweI gurdws: is`KI dy pihly ivAwiKAwkwr,

divMdr isMG, “gurmiq sMgIq dw rwg pRbMD”, gurmiq kwiv: pRvcn qy
sMcwrn, rvI swihq pRkwSn, AMimRqsr, 2008.
______, “gurmiq jIvn drSn Aqy gMRQ swihb dw rwg pRbMD”, gurU gMRQ
swihb dy ivivD pirpyK, gurU nwnk dyv XUnIvristI, AMimRqsr,
imqIhIx[
divMdr kOr, “gurmiq sMgIq dI auqpqI Aqy ivkws”, sMgIq srUp, (Bwg
pihlw), sMgIqWjlI pblIkySn, pitAwlw, imqIhIx[
______, “gurmiq sMgIq dy swzW dw vrgIkrx”, sMgIq srUp, (Bwg
______, “gurmiq sMgIq dI pirBwiSk SbdwvlI”, sMgIq srUp (Bwg
______, “s`qw qy blvMf”, sMgIq rUp, (Bwg dUjw), sMgIqWjlI pblIkySn,
pitAwlw, imqIhIx[
______, “gurmiq sMgIq ivc vwdn sMgIq dI mh`qqw”, sMgIq srUp,
(Bwg dUjw), sMgIqWjlI pblIkySn, pitAwlw, imqIhIx[
______, “sRI gurU gMRQ swihb ivc sMgIq dw mh`qv”, sMgIq srUp, (Bwg
qIjw), sMgIqWjlI pblIkySn, pitAwlw, imqIhIx[
______, “gurmiq sMgIq dIAW iBMn-iBMn gwien SYlIAW”, sMgIq srUp,
(Bwg qIjw), sMgIqWjlI pblIkySn, pitAwlw, imqIhIx[
______, “gurmiq sMgIq dIAW pRmu`K ivSySqwvW”, sMgIq srUp, (Bwg
qIjw), sMgIqWjlI pblIkySn, pitAwlw, imqIhIx[
______, “gurmiq sMgIq dy sMdrB iv`c kuJ pirBwiSk Sbd”, sMgIq srUp,
(Bwg qIjw), sMgIqWjlI pblIkySn, pitAwlw, imqIhIx[
______, “gurbwxI iv`c sMgIqk pRsMigkqw”, jn swihq, BwSw ivBwg
pMjwb, pitAwlw, jUn 2004.
idlbr, kuljIq, isMG, “FwfI prMprw Aqy is`K ieiqhws”, gurmiq pRkwS,
SoRmxI gurduAwrw pRbMDk kmytI, AMimRqsr, julweI 2010.
nwz, Avqwr isMG, “sRI gurU gMRQ swihb dy rwg qy kIrqn ivDI irport
sMgIq sMmyln”, gurU gMRQ swihb AiDAYn ivBwg, pMjwbI XUnIvristI,
pitAwlw, sqMbr 1968.
nwBw, kwnH isMG, “rwg (sMgIq)”, gurmiq pRBwkr, sRI gurmiq pRYs, AMimRqsr,
1922.
______, “kIrqn”, gurmiq mwrqMf, (Bwg pihlw), SRomxI gurduAwrw

______, “ngr kIrqn”, gurmiq mwrqMf, (Bwg dUjw), SRomxI gurduAwrw
______, “rwg”, gurmiq mwrqMf (Bwg dUjw), SRomxI gurduAwrw pRbMDk
nirMdr pwl isMG, “rhwau Aqy rhwau dUjw bwry kuJ ivcwr”, swfw ivrsw
swfw gOrv, mwfl twaUn, luiDAwxw, mwrc 2009.
nrUlw, drSn isMG, “hirmMidr swihb dI sMgIq klw”, pMjwb dw sMgIq:
ivrsw qy ivkws, pMjwbI rweItrz kopryitv suswietI, nvIN id`lI,
1995.
______, “gurmiq sMgIq dw ieiqhwsk ivkws”, pMjwbI rweItrz kopryitv
suswietI, nvIN id`lI, 1995.
______, “gurmiq sMgIq pMjwb dw sMgIq ivrsw qy ivkws” pMjwbI rweItrz
kopryitv suswietI, nvIN id`lI, 1995.
______, “mhwn sMq sucw isMG jI dI gurmiq sMgIq ƒ dyx”, sMq bwbw sucw
isMG dI Drm Aqy sMsikRqI ƒ dyx, jv`dI tkswl, luiDAwxw, 2005.
______, “gurU Arjn dyv jI: sMgIqk pirpyK”, ivsmwd nwd, jv`dI
tkswl, luiDAwxw, 2006.
inrMkwrI, mwn isMG, “rwgmwlw”, gurbwxI q`q-swr, AMimRqsr, 2006.
inrml isMG, “BweI mrdwnw jI qy A`j”, gurmiq pRkwS, SRomxI gurduArw
invyidqw isMG, “dsm gMRQ ivc sMgIqk q`q”, Koj pìqRkw (pRgitE Kwlsw
ivSyS AMk), pMjwbI XUnIvristI, pitAwlw, sqMbr 1999.
pdm, ipAwrw isMG, “Awid gMRQ dw sMgIq pRbMD”, nwnk pRkwS pìqRkw,
______, “gurbwxI qy lok sMgIq”, gurU Gr, klm mMidr, pitAwlw,
1997.
______, purwqn swz, gurU Gr, klm mMidr, pitAwlw, 1997.
______, hr kIrqn, gurU Gr, klm mMidr, pitAwlw, 1997.
______, “gurbwxI Aqy lok sMgIq”, gurmiq pRkwS, SRomxI gurduAwrw
pMmI, prmjIq isMG, “ausqwd sMgIqkwr sRI hir isMG”, ivsmwd nwd, jv`dI
klw, luiDAwxw, sqMbr-AkqUbr 2007.
prvwnw, jsvMq isMG, “rwg qy Drm klw”, Drm klw, mweI hIrw gyt,
jlMDr, 2003.
pRqwp isMG, “kIrqn”, gurmiq iPlws&I is`K sMskwr rihq mirAwdw qy
rihqnwmy, drbwr ipRMitg pRYs, AMimRqsr, imqIhIx[
pWDI, pUrn isMG, “kIrqn Aqy qMqI swz”, isr nIvw kr dyK, cyqn
pRkwSn, luiDAwxw, 2006.
______, “kIrqn klw”, isr nIvw kr dyK, cyqn pRkwSn , pMjwbI Bvn,
luiDAwxw, 2006.
bKSI, hrbMs isMG, “sRI gurU gMRQ swihb ivc vwrW”, scKMf p`qr, gurduAwrw
borf, nMdyV, 2006.
bwgVIAW, Ardmn isMG, “Sbd kIrqn mirXwdw”, nwnk pRkwS pìqRkw,
pMjwbI XUnIvristI, pitAwlw, jUn-dsMbr 1973.
M ”, pMjwbI dunIAw (gurU gMQ
bwT, rSpwl isMG, “sMgIq Aqy gurbwxI: AMqr sMbD R
swihb ivSyS AMk), BwSw ivBwg pMjwb, pitAwlw, PrvrI 2004.
BgvMq kOr, “gurmiq sMgIq ivc pRXog hox vwly swz”, AMimRq kIrqn,
isrjx ipRMtrz Aqy stySnrz, cMfIgVH, ApRYl 2003.
mdwn, pI. AYl, “sMgIq klw dy moFI qy mhwn klwkwr”, pNMjwb iv`c sMgIq
klw dw inkws qy ivkws, pMjwbI XUnIvristI, pitAwlw, 1986.
______, “sRI gurU nwnk dyv jI”, pMjwb ivc sMgIq klw dw inkws qy
ivkws, pMjwbI XUnIvristI, pitAwlw, 1986.
______, “sRI gurU Arjn dyv jI”, pMjwb ivc sMgIq klw dw inkws qy
ivkws, pMjwbI XUnIvristI, pitAwlw, 1986.
______, “pRmuK rwgI rbwbI”, Buly ivsry pMjwbI sMgIqkwr, pMjwbI AYjk
U S
y nl
pbilSrz, nwgpwl AYNf snz, luiDAwxw, imqIhIx[
mihMdr isMG, “BweI gopwl isMG rwgI”, gurmiq pRkwS, SRomxI gurduAwrw
rImw Srmw, “gurmiq sMgIq ivc rbwbI sMgIqkwrW dw Xogdwn”, AMimRq
kIrqn, isrjx ipRMtrz Aqy stySnrz, cMfIgVH, ApRYl 2003.
rUp isMG, “BweI mrdwnw”, pRmu`K is`K SKsIAqW, SRomxI gurduAwrw pRbMDk
______, “byby nwnkI jI”, pRmu`K is`K SKsIAqW, SRomxI gurduAwrw pRbMDk
vnIqw kOr, “sMq bwbw sùcw isMG jI dI clweI SùD sMgIq dI lihr”, sMq bwbw
sùcw isMG dI Drm Aqy sMsikRqI ƒ dyx, jv`dI tkswl, luiDAwxw, 2005.
______, “sRI gurU gMQ o ”, ivsmwd nwd, jv`dI tkswl,

R swihb iv`c rwgW dw pRXg
luiDAwxw, imqIhIx[
ivrdI, nirMdr isMG, “BweI mrdwnw”, sMgIq Aqy auh dI gurbwxI iv`c
mhwnqw, mwfrn swihq AkwdmI, AMimRqsr, imqIhIx[
ivrdI, divMdr isMG, “gurbwxI Aqy rwg”, Koj piqRkw nM. 26, pMjwbI
English Articles :
Abhilashi, ìA Kirtan: Guruís Musician; Bhai Gopal Singh Ragiî, Sikh
Review, 22 (251) Calcutta, November 1974.
Amardeep Singh, ìFlows and Pause in Gurbani Kirtanî, Sikh Review,
49(1) Kolkatta, Jan. 2001.
Ankhi, Bhag Singh, ìKirtan Classes and Religious Instructionî, Central
Khalsa Orphanage and Surma Singh Ashram, Chief Khalsa
Diwan, Amritsar, 2005.
Ardaman Singh, ìThe Sikh Kirtanî, Sikh Review, 20 (222), Calcutta,
May 1972.
Arora Sharan, ìGuru Arjun Dev Ji and the Rababi Traditionî, Journal of
Sikh Studies, Guru Nanak Dev University, Amritsar, 2000.
Ashok, Gurkirpal Singh, ìA Note Worthy Effortî, India Today- Simply
Punjabi, Media India Ltd., Delhi, 2008.
Baldeep Kumar, ìThe Traditional Musical Instrument of Punjabî,
Brahadessi Sangeet Mahotsav Festival and Seminaar, Sangeet
Natak Academy, Delhi, Oct. 2002.
Barrow Joy, ìThe Akhand Keertani Jatha: A Local Study of the Beliefs
and Practices of its Membersî, International Journal of Punjab
Studies, 8(1), University of California, Santa Barbara, California,
Jan-June 2001.
Bhai Baldeep Singh, ìDistinction of the Rababî, Nishan Nagaara-IV,
The Nagaara Trust, New Delhi, 2005.
______, ìThe Tradition of Kirtan and its Disciplineî, Perspective on
Sikhism, Punjabi University, Patiala 2001.
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xqjuke flag] xqjefr laxhr esa iz;qDr ’kkL=h; ok|, ’kCn ljksdkj, ekyok lkfgR;
dyk eap] ifV;kyk] 2007-
txthr dkSj, iM+rky xk;dh, lksfofu;j, lqjrky dsUnz] ve`rlj ¼lksfofu;j½
2001&2004-
txhj flag, xq: dkO; esa laxhr rRo, czt ’krny, jktLFkku czt Hkk"kk vdkneh,
jktLFkku] ebZ&twu 1999-
Fkkij, txthr flag] flD[kh vkSj dhrZu, xq: flD[kh nk thou, xqjefr uxj, ubZ
fnYyhA
izhrbUnz dkSj, xqjefr laxhr esa jkx xÅM+h, ,d ifjp;] laxhr, (xqjefr laxhr
vad)] laxhr dk;Zy;, gkFkjl, tuojh&Qjojh 1997-
iSra y] xhrk, laxhr ds laxj{kd ds :i esa xq:vksa ,ao ’kkldksa dk ;ksxnku, iatkc
dh laxhr ijaijk, jk/kk ifCyds’ku, ubZ fnYyhA
esgjk, eksfudk] xqjefr laxhr esa iz;Dq r ’kkL=h; ok|, laxhr, (xqjefr laxhr vad)]
laxhr dk;Zy;, gkFkjl, tuojh&Qjojh 1997-
jktiky] gqDe pUn, xqjefr laxhr esa iz;qDr ’kkL=h; ok|, ’kCn ljksdkj, ekyok
lkfgR; dyk eap] ifV;kyk] vizSy&twu] 2007-
lDlsuk, egs’k ukjk;.k, flD[k /keZ dh izkFkZuk, izkFkZuk laxhr, laxhr dk;Zy;,
gkFkjlA
lpnsok js.kq, fgUnqLrkuh laxhr ij flD[k /keZ rFkk mlds fl)karksa dk izHkko, /kkfeZd
ijEijk;sa ,oa fgUnqLrkuh laxhr, jk/kk ifCyds’ku, ubZ fnYyh] 1999-
gjtl dkSj] ’kCn dhrZu esa iz;ksx fd, x, xk;u :i] laxhr, (xqjefr laxhr vad)]
laxhr dk;Zy;, gkFkjl, tuojh 1997-
pI-AYc.fI Koj pRbMD

AlMkwr isMG, gurmiq sMgIq AcwirAw pRo. qwrw isMG dw sMgIq nUM Xogdwn:
ivSlySnwqmk AiDAYn, pMjwbI XUnIvristI, pitAwlw, 2012.
AroVw, Srn, gurbwxI sMgIq dIAW iviBMn gwien SYlIAW dw AiDAYn qy
auhnW dw BwrqI sMgIq nwl sMbMD, gurU nwnk dyv XUnIvristI, AMimRqsr,
1997.
sunIqw rwnI, sRI gurU gRMQ swihb ivc bwxI Aqy rwgW dw AMqr- sMbMD: ArD
ivigAwnk AiDAYn (rwg quKwrI Aqy rwg bsMq ivc sMpwidq bwxI dy
ADwr auqy), gurU nwnk dyv XUnIvristI, AMimRqsr, 2011.
SrnjIq kOr, sRI gurU gMRQ swihb iv`c Awey Gru Sbd dw sMgIqk ivSlySx,
hrjs kOr, gurmiq sMgIq iv`c BwrqI SwsqrI sMgIq dy iviBMn q`q, pMjwb
XUnIvristI, cMMfIgVH, 1992.
hrivMdr isMG, gurbwxI Aqy pMjwbI sUPI kwiv dy sMgIq dw qulnwqmk
AiDAYn, pMjwb XUnIvristI, cMfIgVH, 2008.
kMvljIq isMG, sRI hrmMidr swihb dI kIrqn prMprw: ieiqhwisk pirpyK,
jsbIr kOr, gurmiq sMgIq dw ieiqhwisk ivkws (15vIN sdI qoN 18vIN sdI
qk), pMjwb XUnIvristI, cMfIgVH, 1993.
jbrjMg isMG, gurmiq sMgIq dIAW Sbd kIrqn rcnwvW: ivSlySnwqmk
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rijMdr isMG, pMjwbI dI sMgIq prMprw ivc gurmiq sMgIq dw sQwn, pMjwbI
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ieiqhwisk ipCokV, pMjwb XUnIvristI, cMfIgVH, 1992.
ruipMdr kOr, gurmiq sMgIq ivc lok sMgIq dy q`q: ivSlySnwqmk AiDAYn,
virMdr kOr, gurmiq sMgIq dI kIrqn prMprw: sMgIq ivigAwn AiDAYn,
mnpRIq isMG, gurmiq sMgIq dI prMprw: ivigAwnk AiDAYn, pMjwbI
Ph.D Thesis :
English :
Gurnam Singh, Musical Study of Guru Nanak Bani, Panjab University,
Chandigarh, 1988.
Jagjit Kaur, Teaching of Guru Granth: A Historical Perspective, Punjabi
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Khana, Jatinder Singh, Sikh Bhakti Sangeet, Delhi University, Delhi,
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Paintal, Ajit Singh, Nature and Place of Music in Sikh Religion and its
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Protopapas, Janice Faye, Sikh Shabad Kirtan as a Musical Construction

of Memory, University of Maryland, 2011.
Ranjeet Kaur, The Nature and the Place of Pictures based and Ragas
in Shri Guru Granth Sahib and its Affinity with the other Pictures
based on Indian Music, Kurukshetra University, Kurukshetra, 1995.
Sharanjit Kaur, Guru Arjun Devís Musicalization of Gurbani, Punjabi
University, Patiala, 1987.
Sohal, Harminder Singh, Guru Nanakís Contribution to Indian Music,
Panjab University, Chandigarh, 1989.
fgUnh ih&,p-Mh Fkhfll %

tloUr flag, flD[k /keZ esa izpfyr dhrZu ok|ksa ds fodkl esa jckfc;ksa]
ejkfl;ksa ,oa jkfx;ksa ds ;ksxnku dk leh{kkRed v/;;u, dq:{ks=
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tkSgjh, j’eh] Jh xq: xzUFk lkfgc esa miyC/k HkfDr laxhr dh ljl vo/kkj.kk
& ,d laxhrd v/;;u] :gsy[k.M ;qfuoflZVh] cjsyhA
ijethr flag, xqjefr laxhr esa iz;qDr ok| ,oa mudh oknu ’kSyh dk
ifjofrZr Lo:i] iatkc ;qfuoflZVh] p.Mhx<+A
izse pUn, xqjefr laxhr esa izpfyr dhrZu dh xk;ukRed fo/kkvksa ds vk/
kqfud Lo:i dk foospukRed v/;;u, dq:{ks= ;qfuoflZVh, dq:{ks=,
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jhuk] xqjefr laxhr dh oknu ijaijk dk fo’ys"k.kkRed v/;;u ¼rU=h
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lrohj dkSj, xq: rsx cgknqj dk fczt Hkk"kk esa jfpr inksa dk laxhrd v/
;;u, fnYyh ;qfuoflZVh, fnYyh, 1998.
lqjthr flag] vkfn Jh xq: xzUFk lkfgc esa iz;qDr laxhrd 'kCnkoyh dk
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AYm.iPl. Koj inbMD :

AmrIk isMG, sRI gurU gMRQ swihb jI dI bwxI dy pRwcIn Aqy AwDuink
kIrqnkwr-rwgI, gurU nwnk dyv XUnIvristI ,AMimRqsr, imqIhIn[
ieMdrjIq kOr, sRI gurU Arjn dyv dI bwxI dw sMgIqwqmk AiDAYn (sRI gurU
gMRQ swihb jI dy sMdrB ivc) , gurU nwnk dyv XUnIvristI, AMimRqsr,
2011-12.
SrnjIq kOr, gurU gMRQ swihb iv`c Awey Gru Sbd dw sMgqIk ivSlySx,
hrjs kOr, gurmiq sMgIq iv`c BwrqI SwsqrI sMgIq dy iviBMn q`q, pMjwb
XUnIvristI, cMfIgVH, 1992.
hrlIn kOr, sRI gurU gMRQ swihb iv`c B`t bwxI dw sMgIqk p`K, gurU nwnk dyv
XUnIvristI, AMimRqsr, 2007.
kmljIq, SRI gurU qyg bhwdr jI dIAW sMgIqk rcnwvW, gurU nwnk dyv
kulbIr kOr, gurU nwnk bwxI Aqy sMgIq, gurU nwnk dyv XUnIvristI,
AMimRqsr, 1990.
kYlwS cMd, gurmiq kIrqnkwrW dw BgqI sMgIq ƒ Xogdwn, gurU nwnk dyv
KMnw, jiqMdr isMG, SRI gurU gMRQ swihb jI dy sRI Aqy tofI rwgW dw ieiqhwisk
ivkws, gurU nwnk dyv XUnIvristI, AMimRqsr, 1983.
gurSrn jIq isMG, pMjwb dI ivl`Kx gwien SYlI FwfI vwrW dw AiDAYn, gurU
nwnk dyv XUnIvristI, AMimRqsr, 2011-12.
gurjIq kOr, sRI gurU Amrdws jI dI bwxI dw sMgIqk AiDAYn, gurU nwnk
dyv XUnIvristI, AMimRqsr, 1994.
guripMdr isMG, sMgIq, swihq Aqy AiDAwqimkqw dw suml
y : iek AiDAYn (gurU
nwnk bwxI dy sMdrB iv`c), gurU nwnk dyv XUnIvristI, AMimRqsr,
2004.
gurivMdr kOr, gurmiq sMgIq dy pRcwr Aqy pRswr iv`c pMjwb dIAW pRmu`K
sMsQwvW dw Xogdwn, pMjwbI XUnIvristI, pitAwlw, imqIhIn[
jsivMdr isMG, BweI gurdws dIAW vwrW iv`c swihqk qy sMgIqk p`K, gurU
nwnk dyv XUnIvristI, AMimRqsr, 1993.
jwgIr isMG, gurU swihbwn dI bwxI Aqy sMgIq dw sMbMD, pMjwb XUnIvristI,
cMfIgVH, imqIhIn[
jiqMdr isMG, gurmiq sMgIq dy pRcwr qy pwswr dy iviBMn mwiDAm: ie`k
ivSlySnwqmk AiDAYn, gurU nwnk dyv XUnIvristI, AMimRqsr, 2009.
qyijMdr isMG, gurmiq sMgIq iv`c sur-ilpI-b`D kwrj: sMgIq SwsqrI
ivvycn, gurU nwnk dyv XUnIvristI, AMimRqsr, 1994.
dljIq isMG, gurmiq sMgIq dy ApRcilq rwg: ivSlySnwqmk AiDAYn, gurU
nwnk dyv XUnIvristI, AMimRqsr, 1994.
Drm isMG, isrI rwgu ivc AweI gurU nwnk bwxI dw Alocnwqmk AiDAYn,
pMjwb XUnIvristI, cMfIgVH, 1972.
nvdIp isMG, gurU goibMd isMG jI dIAW rcnwvW ivc kwiv qy sMgIqk p`K,
(cMfI dI vwr, bic`qr nwtk, Akwl ausqq, jpu swihb, igAwn
pRboD, ivSyS dy sMdrB ivc, gurU nwnk dyv XUnIvristI, AMimRqsr,
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bldyv isMG, prMprwgq gurmiq kIrqn qy AwDuinkqw dw pRBwv, gurU nwnk
dyv XUnIvristI, AMimRqsr, 1997.
bYNs, ruipMdr kOr, gurbwxI sMgIq- BwrqI eykqw dw pRqIk, gurU nwnk dyv
BgvMq kOr, gurbwxI dy rwgW dw qulnwqmk qy Alocnwqmk AiDAYn, gurU
nwnk dyv XUnIvristI, AMimRqsr, imqIhIn[
mnijMdr isMG, gurmiq sMgIq dI pVqwl gwien SYlI dy swihqk dw sMgIqwqmk
AiDAYn, gurU nwnk dyv XUnIvristI, AMimRqsr, 2011-12.
rwjibMdr isMG, sRI dsm gMRQ dI rwg prMprw– ie`k sMgIqk AiDAYn, pMjwbI
XUnIvristI, pitAwlw, imqIhIn[
Master ís Thesis
Doel, Sarah Van, Sikh Music: History, Text and Praxis, Tufts University,
Boston, 2008.
fgUnh ,e-fQy- [kkst fucU/k %

dqekjh lhek] iatkc dh laxhr ijaijk esa xqjefr laxhr dk LFkku] xq: ukud nso
;qfuoflZVh] ve`rlj] 1993-
esgjk] eksfudk] xqjefr laxhr esa iz;Dq r rU=h ok| ,d ’kkL=h; foospu] xq: ukud
nso ;qfuoflZVh] ve`rlj] 1993-
jk;] eydhr] xqjefr laxhr% vrhr vkSj orZeku] iatkc ;qfuoflZVh] paMhx<+] 1992-
fy[kkjh] izhr] iatkc esa fofHkUu flD[k lEiznk;ksa dh dhrZu ijaijk ,oa dhrZu ijaijk
}kjk ’kkL=h; laxhr dks ;ksxnku] xq: ukud nso ;qfuoflZVh] ve`rlj]
1999-
Web Sites :
www.akhandkirtan.com
www.akj.org.
www.amritkirtan.com
www.bhaisalub.com
www.ekhalsa.com
www.gurbanikhajana.blogspotcom/2006/../
bhai_randhirsingh.htm/
www.gurmatsangeet.org.
www.gurmatsangeetdarbar.com
www.gurmatsangeetproject.com
www.ikirtan.com
www.jawaditaksal.org.
www.keertan.com
www.proudtobesikh.org.
www.punjabiuniversity.ac.in/pages/new_library.htm.
www.rajacademy.com
www.sgpc.net
CDís
anadsreocrds.com.
CD I Raag: Allaiya Bilawal, Gaud Sarang and Kafi
CDII Raag: Malkauns and Bhimplasi
Das Gupta, Somjit, Dhrupad Rabab, (Two CDs)
gurmiq qy sU&Imq: AiDAwqmk pirpyK

fw. gulzwr isMG kMg
m`DkwlIn pMjwb dIAW AiDAwqmk lihrW ivcoN gurmiq Aqy sU&Imq
do mh`qvpUrn ivcwrDwrwvW hn ijhnW dw mnorQ 'gux goibMd nwm Duin bwxI'
rwhIN pMjwb dI lokweI ivc AiDAwqmk cyqnw pYdw krnw hY[ gurmiq
ivcwrDwrw dy sMsQwpk BwvyN AsIN gurU nwnk dyv jI ƒ mMndy hW pr gurU nwnk
dyv jI ny ies dw Gyrw Awpxy qoN pihlW hoey aunHW Bgqw qk vsIh kr id`qw
hY, ijnHW dI bwxI sRI gurU gRMQ swihb ivc drj hY[ gurmiq dy SbdI ArQ 'gurU
dI miq' hn pr ies miq ny AiDAwqmk cyqnw dy pRsMg ivc jigAwsU dI
jIvn-jwc dw ih`sw bxnw hYy ikauNik 'gurmiq lyhu qrhu Bv duqru mukiq Bey
suKu pwieAw'1 dw AwdyS hY[ sU&Imq nUM ieslwm dI AMqrmuKqw nwl kyNdirq
aus SwKw dy rUp ivc vyiKAw jWdw hY ijs ny ieslwm dy ielhwmI husn ƒ
AwpxI ielwhI swdgI ivc hMFwieAw hY[ ivdvwnW ny iesy krky ies ƒ
ieslwmI rh`svwd (Mysticism of Islam) dw nwm id`qw hY[ iehnW dohW
ivcwrDrwvW dI sWJ dw kyNdrI nukqw ieh hY ik AiDAwqmk pirpyK ivc
ieh dovyN mnu`K dy prmwqmw nwl sMbMDW dIAW sUck hn Aqy dovyN aus ielwhI
Byd ƒ KolHdIAW hn jo mnu`KI cyqnw ivc sB qoN aucyrw qy fUMGyrw hY[ DrmW dy
rOly ivc ieh dovyN ivcwrDrwvW bwhrmuKI smwijk vrqwry nwl tkrwauNdIAW
hoeIAW rUhwnIAq dI AMqrmuKqw nwl SrSwr ho ky ielwhI srokwrW dIAW
sQwpnwvW krdIAW hn[
smkwl dIAW pRsiQqIAW dy pRsMg ivc jykr iehnW dohW lihrW ƒ
vyiKAw jwvy qW ijs vyly gurmiq ivcwrDwrw pMjwb Aqy ihMdosqwn dI DrqI
aupr sQwipq ho rhI sI, ausy smyN sU&I islisly ierwn dI DrqI qoN cl ky
Bwrq-vrS ivc sQwpq hoey sn[ suhrwvrdI qy kwdrIAW ny ij`Qy pMjwb ivc
isMD, mulqwn, au`c-SrI&, lwhOr, ipSwvr ivc fyry sQwpq kIqy, au`Qy icSqIAW
dy kyNdr Ajmyr, nwrnOl, nwgOr, mMfl, AXoDn (pwkptn) Awid qoN Agyry
au`qr-pRdyS, ibhwr, bMgwl, Awswm, qy d`KxI Bwrq qk PYl cu`ky sn[
nkSbMdI iehnW iqMnW qoN ipCoN sQwpq hoey qy iehnW ny srhMd ƒ hI AwpxIAW
gqIivDIAW dw kyNdr bxweI rìKAw[ qwrIKI ilhwz nwl dovyN lihrW (gurmiq
qy sU&Imq) pMjwb ivc srgrm mMnIAW jWdIAW hn qy nkSbMdIAW ƒ C`f ky

dohW dI ivcwrDwrk sWJ dw AwDwr iek r`b dy ivSvwsI, AiBAwsI Aqy srb
bRhm dy DwrnI hoxw hY[ ies qoN pihlW ik iehnW dI AiDAwqimk sWJ qy
BrwqrI Bwv dI g`l krIey swƒ auhnW hwlwqW ƒ jwx lYxw vI zrUrI hY jo ies
sWJ leI ip`T-BUmI iqAwr krdy hn[
ijs vyly gurmiq Aqy sU&Imq Bwrq-vrS ivc sQwpq ho rhy sn,
aus vyly Bwrq dI Dwrimk-smwijk qy rwjnIiqk hwlq burI qrHW vrg-vMf
dI iSkwr ho cu`kI sI[ AwrIAweI qy swmI prMprwvW bMdy nUM bMdy dy rUp ivc
inhwrn dI QW mzhbW, jwqW, nslW ivc vMf ky vyK rhIAW siq dI pCwx gvw
ky Dwrimk k`tVqw dy rwhy pY cu`kIAW sn[ ies hwlwq dw nkSw BweI gurdws
jI ny AwpxI pihlI vwr ivc bwKUbI pyS kIqw hY :
cwr vrx cwir mzhb jg ivc ihMdU muslmwxY]
KudI bKIil qkbrI iKcoqwx kryin iD|wxY]
gMg bnwris ihMdUAW m`kw kwbw muslmwxY]
suMnq muslmwx dI iqlk jM\U ihMdU loBwxY[
rwm rhIm khwiedy iek nwm duie rwh BulwxY]
byd kqyb Bulwie kY mohy lwlc dunI sYqwxY]
sc iknwry rih igAw Kih Kih mrdy bwhmx maulwxY]2
Bwrq bhu-jwqI, bhu-kOmI, bhu-DrmI dyS hY[ auprokq hwlwqW dy
sMdrB ivc gurmiq qy sU&Imq dovyN hI Dwrimk k`tVqw vwly ieko iksm dI
Dwrimk-smwijk ivvsQw3 (Unitary Type of Society) dI QW ieQy bhu-ivD
smwijk ivvsQw4 (Pluralistic Society) dI sQwpnw locdy sn[ AijhI
AiDAwqimk cyqnw hI ienHW dohW dI rUhwnI sWJ ƒ AwDwr muheIAw krvwauNdI
hY[ gurU swihbwn ny ijQy BwrqI icMqn dI prMprw qoN h`t ky gurmiq rwhIN nvIN
invylI ivcwrDwrw ƒ sQwipq kIqw, auQy sU&I ieslwm dI AMqrmuKqw nwl
kyNdirq huMdy hoey BwvyN kurwn qy hdIs (Tradition) qoN rUhwnI ûrwk lYNdy sn pr
AiDAwqimk rUp ivc ienHW ny Awpxy Awp nUM ieslwm dI smwjk-Dwrimk
k`tVvwdI soc qoN inrlyp r`Kdy hoey hr Drm-prMprw nwl sMvwd rcwieAw[
ieh vI s`c hY ik sU&IAW dI Awmd BwvyN Bwrq-vrS ivc muslmwnI hmlwvrW
dy nwl hI hoeI pr iehnW dI mnSw qy suBwE muslmwnW dI hwikm SRyxI qoN iBMn
sI[ muslmwn hwkmW dy rUp ivc Bwrq ivc Awey qy aunHW dw mnorQ rwj krnw
Aqy Awpxy Dwrimk k`tVvwdI rvèIey rwhIN qlvwr dy zor nwl ZYr-ieslwmI
DrmW ƒ ieslwm dy rMg ivc rMgxw sI[ sU&IAW ny kurwn dI Aihly-qwzgI
nUM mwnvI zzibAW ivc hMFwauNidAW hoieAW qy ieslwm dy aulymW dy PqivAW

dI pRvwh kIqy bZYr ienswnI brwbrI qy BweIcwrk sWJ qy zor id`qw[ gurU
swihbwn jd v`K-v`K Drm AvlMBIAW nwl sMvwd rcwauNdy sn qW auh ikDry
vI Drm pirvrqn leI nhIN sn kihMdy sgoN Awpxy-Awpxy Drm ivc rihMdy
hoey ihrdy pirvrqn rwhIN siq dI pihcwx krn dw sMdyS idMdy sn[ ievyN
iehnW dovW ivcwrDwrwvW ny ûdw-pRsqI qoN Q`ly au~qr ky smkwlI smwj qy
isAwsq nwl koeI bMDn vwlw irSqw nhIN riKAw sgoN 'gIq goibMd nwm Duin
bwxI' dI msqI nUM hMFwauNdy hoey 'aupdys chu vrnw ko swJw' idMdy rhy[
au~pr jo bhu-ivD smwj (Pluralistic Society) dI sQwpnw dI g`l
kIqI hY, aus dy ip`Cy Asl ivc gurmiq dy '<> ' (prmsiq) dI ivAwpkqw
Aqy sU&IAW dy 'vihdq-aul-vjUd' dy isDWq dI rUhwnIAq kMm krdI hY[
vydWq pRBwivq BwrqI icMqn BOiqk sMswr ƒ Asiq Aqy AsiQr qs`vr krdw
hY[ ies ivcwrDwrw Anuswr jo AsiQr hY, auh Asiq (mwieAw) hY qy jo
Asiq hY auh AsiQr hY[ gurmiq qy sU&Imq ies ivcwrDwrw dw KMfn krdy
hoey iek nvIN soc qy icMqn ƒ sQwipq krdy hn ik sMswr AisQr qW hY pr
Asiq nhIN hY[ prmsiq dI ivAkqw krky sMswr dI hr SYA ivc iek eykqw
kMm krdI hY[ qIjy pwiqSwh 'eyhu ivsu sMswru qum dyKdy eyhu hir kw rUpu hY hir
rUpu ndrI AwieAw'5 kih ky ijQy prmsiq dI ivAwpkqw dw iviKAwn krdy
hn, auQy gurU Arjn dyv jI 'Awip siq kIAw sBu squ, iqsu pRiB qy sglI
auqpiq'6 rwhIN ies ivcwr dI qsdIk krdy hn[ ieh pRmwx rcnw ƒ siq
qy prmsqw dI ivAwpkqw nwl joV ky vyKdy hn[ sU&IAW ny ies ƒ 'vihdq-
aul-vjUd' ikhw hY ijs dy SbdI ArQ hn; 'hkIkI vjUd iek hY'[ &wrsI
zubwn vwilAW ny ies vwsqy 'hmwEsq' (sB kuJ ûdw hY) Sbd vriqAw hY[
AiDAwqmk pirpyK ivc jykr sU&IAW dI prmsiq bwry ies Dwrnw nUM
ivcwrIey qW auh ies g`l dy kwiel hn ik prm-hkIkq (hkIkq-ie-
muqlk) prm sONdrX hY jo AMqrvrqI (Al-bwiqn), srb-ivAwpk (Al-
vwisAw) Aqy srv-AiDkwirq (Al-muhIq) hY[ aunHW muqwibk bRihmMf (ivSv
pRikrqI) Aqy ipMf (mwnv-pRikrqI) ivc sWJ dw AwDwr iehI prm sONdrX
hY[ bRihmMf ivc jo suhj hY, auh hmySw ivkws ivc rihMdw hY[ mwnv-pRwxI dy
AMdr ieh suhj Awqimk rUp ivc hY jo hmySW prm sONdrX nwl iek sur hox
leI ivkws ivc rihMdw hY[ ievyN husn qy hkIkq iek dUjy qoN v`K nhIN hn[
sU&IAW ny prm hkIkq nUM prm sONdrX vjoN pRsquq krky ieh is`D kIqw hY
ik gqISIl Aqy ivkwsSIl suMdrqw hI jIvn dI pirpUrnqw dw pRmwx hY[7
BwvyN koeI cIz ûdw nhIN huMdI Aqy nwhI ûdw koeI cIz hY pr rcnw dy hr kx
ivc ivkws, gqISIlqw qy sONdrX ivAwpk hY[ ies qoN ieh g`l swhmxy
AwauNdI hY ik ûdw hr cIz ivc mOjUd hY[
'vihdq-aul-vjUd' dy isDWq Anuswr prmsiq A`vl hY, Awi^r hY,
zwihr hY, bwiqn hY[ 'sUrw-ie-nUr'8 ivc AwauNdw hY ik ûdw hI DrqI Aqy
AsmwnW dw nUr hY jo Awpxy srUp vjoN pRkwSvwn hY[ ieh nUr Anwid, AnMq
qy inrivkwr hY[ zwihr qy bwiqn qoN Bwv iehI hY ik Anyk rUpI idRS ûdw qoN
Al`g nhIN hn[ A`vl-Awi^r qoN Bwv hY ik hr pRkwr dI hoNd qoN pihlW vI
ûdw mOjUd sI Aqy aus qoN mgroN vI ivdmwn rhygw[ iesy krky vihdq-aul-
vjUd dw isDWq prmsiq dI inrivkwrqw dy nwl-nwl jgq-pwswry nUM
imiQAw nhIN mMndw sgoN siq pRvwn krdw hY[ sU&I swihq ivc ies nUM jl Aqy
qrMg dy pRmwx rwhIN smJwieAw igAw hY[ gurmiq Aqy sU&Imq dI ivcwrDwrw
dI sWJ dw AwDwr iehI hY ik Kwilk (isrjxhwr) Aqy m^lUk (isrjxw) ivc
koeI AMqr nhIN[ jo ivAkqI Kwilk Aqy Klkq ivc &rk mMndw hY, auh
prm hkIkq dI soJI qoN korw hY[ gurbwxI ivc ies dy Ak`t pRmwx ies pRkwr
imldy hn:
(i) logw Brim n BUlhu BweI]
Kwilku Klk Klk mih Kwilku pUir rihE sRb TWeI[9
(ii) PrIdw Kwlku Klk mih Klk vsY rb mwih]
mMdw iks no AwKIAY jw iqsu ibnu koeI nwih]10
isrdwr kpUr isMG &rId-aud-dIn A`qwr dI pusqk 'qzkrwqul AOlIAw' dy
hvwly nwl 'vihdq-aul-vjUd' dy isDWq ƒ spSt krdy kihMdy hn- 'siq
iek hY, prMqU iek pRq`K vsqU hY Aqy iek proK[ proK DwqU iek nUr dI
inAweI hY, jo sB isRStI dI Awqmw hY[ ies AwDwr qy ies Anykqw ivc ausy
nUr dI eykqw hY, ijvyN ndI-qrMg dw Aslw ndI jl hI hY[11 ies dw Bwv
ieh hY ik sMswr dw nwm rUp 'jwiq-ie-muqlk' (prmsiq) dw pwswr hY Aqy
Anykqw dw swrMS ies dI eykqw hY[ sB ivcoN iek prmwqmw nUM vyKx vwlI
ivcwrDwrw qoN muslmwn qy ihMdUqv dI k`tVpMQI soc ivCuMnI ho cu`kI sI[ kwzI
qy bRwhmx AiDAwqmk syD dyx dI bjwie Awpxy-Awpxy Drm dw h`Q-Tokw bx
cu`ky sn[ Aijhy smyN sU&IAW ny gurU swihbwn ivcoN pYZMbrI AwvyS nUM inhwridAW
'sB sy ril imil cwlIey' vwlw AiDAwqmk BrwqrI Bwv pYdw kr ilAw ijs
dIAW ivivD prqW nUM ieQy ibAwn krn dw Xqn kIqw jw irhw hY[
gurmiq dw pRwrMB hI prmsiq dI eykqw dy ivcwr nwl huMdw hY[
'<>'prmsiq dI pUrnqw qy AKMfqw dw pRqIk (Prime Symbol) hY[ EAMkwr

nwl iek (ñ) AMk sMiKAwvwck ivSySx dy rUp ivc nhIN AwieAw, sgoN sMigAw
rUp hY ik- 'iesu eyky kw jwxY Byau'[12 eykw prmsiq dI eykq`v qy EAMkwr aus
dI ivAwpkqw dw sUck hY[ prm hsqI 'iek' AwpxI rcnw ivc ivAwpk ho
ky vI Anyk nhIN, sgoN Anykqw aus dI Kyf hY qy jd cwhy ies Kyf nUM smyt ky
auh Anyk qoN eyk (Kylu sMkocY qau nwnk eykY) 13 ho jWdw hY[ isrI rwg dIAW
AstpdIAW ivc ies dw ivsQwr vrnx hoieAw hY ijs dw iek AlOoikk ibMb
ies pRkwr hY :
Awpy rsIAw Awip rsu Awpy rwvxhwru]
Awpy hovY colVw Awpy syj Bqwru]ñ]
rMig rqw myrw swihb riv rihAw BrpUir]ñ]rhwau]
AwpY mwCI mCulI Awpy pwxI jwlu]
Awpy jwl mxkVw Awpy AMdir lwlu]ò]
Awpy bhu ibiD rMgulw sKIey myrw lwlu]
inq rvY sohwgxI dyKu hmwrw hwlu]ó]
pRxvY nwnku bynqI qU srvru qU hMsu]
kaulu qU hY kvIAw qU hY Awpy vyiK ivgsu]ô]14
gurU nwnk dyv jI dy auprokq ibAwn dI pRqI DunI jykr sU&Imq ivcoN
vyKxI hovy qW &rId-aud-dIn A`qwr ies ƒ ieauN rUpmwn krdw hY- 'auh Awp
hI dyKx vwlw hY, Awp hI dyiKAw jw irhw hY, Awp hI idKwaux vwlw hY[' iehI
'vihdq-aul-vjUd' dw &ls&w hY ijs rwhIN Awqmw qy prmwqmw ivc Byd
nhIN kIqw jw skdw sgoN Awqmw nUM prmwqmw dI AMS prvwn kIqw jWdw hY[
'jwq-ie-muqlk' (prmsiq) Aqy kwienwq ivc jo sMbMD hn auh BwvyN krqw
qy rcnw dy hn pr krqw AwpxI rcnw ivc ivAwpk ho ky ivcr irhw hY[
sMswr dI nwnvqw ivc sU&IAW ƒ 'sB ieko rMg kpwhI dw' nzr AwauNdw hY[
Awqmw 'prmsiq' dI AMS zrUr hY pr jIv-Awqmw dy rUp ivc aus qoN ivCVI
hoeI hY[ ies imlwp leI BwrqI icMqn ijQy iqAwg qy zor idMdw hY, auQy gurmiq
qy sU&Imq vYrwg qy zor idMdy hn[ ieh vYrwg jd AwpxI crm sImw qy phuMc
jWdw hY qW ieh AnuBv ho jWdw hY ik r`b ikDry sqvyN AkwS qy nhIN bYTw sgoN
mnu`KI ihrdw hI aus dw dr-Gr jW inj Gr hY qy dovyN ieko Gr ivc vsdy
rsdy hn[ ieh dUrI qy AlihdgI isr& Awqm pCwx nw hox krky hY[ AslI
swDnw AMdr vV ky Awpy dI pihcwx krnw hY ijs nUM bu`lHw 'myrI bu`kl dy ivc
cor' kihMdw hY[ gurmiq qy sU&Imq dovyN ies ivcwr dy DwrnI hn ik jo r`b
nUM bwhr l`B rhy hn auh Ajy AMDyry ivc tkrW mwr rhy hn :
(1) srirhu Bwlix ko bwhr jweY]
nwmu n lhY bhuqu vygwir duKu pwey]15
(2) sB ikCu Gr mih bwhir nwhI
bwhir tolY so Brim BulwhI]16
(3) PrIdw jMglu jMglu ikAw Bvih vix kMfw moVih]
vsI r`b ihAwlIAY jMglu ikAw FUFyih]17
gurmiq Anuswr prmsiq ny jo pYdw kIqw hY, auh aus dw nwm rUp hY[
gurU nwnk dyv jI kihMdy hn- 'jyqw kIqw qyqw nwau] ivxu nwvY nwhI ko
Qwau]'18 iebn-ie-ArbI AwpxI jgq pRis`D pusqk 'PsUs-aul-ihkmW'
ivc iesy ivcwr nUM pRgt krdw hoieAw kihMdw hY- 'AsIN sB aus dIAW nwm
rUp is&qW hW jo ûdw nUM pRgt kr rhIAW hn[ swfI hoNd aus dI hoNd qoN ibnw
sMBv nhIN hY[ aus ny hI Awpxy Awp qoN ies idRStmwn pwswry nUM pYdw kIqw
hY['19 ievyN spSt huMdw hY ik is&qW ûdw dI zwq qoN zudw nhIN, kwienwq
is&qW qoN bxI hY[ ies leI kwienwq vI ûdw qoN zudw nhIN[ ûdw kwienwq dw
s`bb (Cause) hY Aqy kwienwq musb`b (Effect) hY[ jykr ies 'pRgtwA' Aqy
'mUl' ivc &rk krnw hovy qW pihly sMklp ivc srIr, rUh qy Akl Swiml
hn qy dUjy ivc Sbd (Logos) Aqy Awqmw (Self) hY[ hux ivcwrx vwlI g`l
ieh hY ik ieh Anykqw ikvyN hY?, ArUp, rUp ikvyN Dwrn krdw hY? jW 'kOx
AwieAw pihn ilbws kuVy'? iehnW swry pRSnW dw au~qr smJx leI swnUM
gurmiq dy 'nwm', 'Sbd', 'gurU', 'hukm', 's`c' Aqy 'ndir' dy pirBwiSk SbdW
nUM KolHx dI Aqy iehnW dIAW pRqIDunIAW nUM sU&Imq ivcoN inhwrn dI loV hY[
gurmiq Anuswr nwm r`bI hoNd dI eykqw dw auh p`K hY ijs rwhIN pRBU
iDAwn dw ivSw bxdw hY[ iDAwn ivc Aw skx leI hI ArUp, nwm rUp ivc
pRgt hoieAw hY[ 'Sbd' auh dSw hY jdoN prmwqmw Awpxy Awp nUM pRgt krdw
hY[ ieh pRgt huMdw hY gurU ihrdy ivc- 'siqgur ivic Awpu riKEnu kir prgtu
AwiK suxwieAw'[20 gurU prmwqmw dw pRkwS Aqy bwxI rUp hox krky prmwqm
rh`s nUM jIv Awqmw dI fUMGwx ivc jwigRq krdw hY[ ievyN gurU ArUp dw rUp
hY[ gurU nwnk sw& kihMdy hn: 'guru prmysru eyko jwxu'[ purwqn jnm swKI
ivc AwauNdw hY- 'myrw nwau pwrbRhm prmysr Ar qyrw nwm gur prmysr[
nwnk ijs aupr qyrI ndir, aus aupr myrI ndir, ijs aupr qyrw krm aus
aupr myrw krm'[21 iesy nUM bu`lHy Swh kihMdw hY-
Aihd Aihmd ivc &rk n buìlHAw

iek rqI Byq mroVI dw, iek rWJw swnUM loVIdw[ (bu`lHy Swh)
Aihd siq dI inrgux AvsQw hY[ siq hI h`k qy inrpyK s`qw hY ijs
qoN rcnw dw pRwrMB hoieAw[ iebn-ie-ArbI qoN koeI 150 swl bwAd Abdul
krIm jIlI hoieAw hY ijs ny iebny-ArbI dI ivcwrDwrw nUM A`gy qordy hoey
aus dIAW rcnwvW dI ivAwiKAw 'Al-ienswn-aul-kwiml' pusqk rwhIN
kIqI hY[ jIlI kihMdw hY ûdw dI APur AvsQw (Absolute Being) ivc
swrIAW is&qW AByd sn[ gurmiq ijs nUM DuMDUkwr dI AvsQw kih ky mwrU
rwg dy soihilAW ivc ivsQwr vrxn krdw hY, aus nUM jIlI 'Al-Amw' (The
dark mist) kihMdw hY[ APur AvsQw qoN sPur hox nUM jIlI ny 'qj`lI' (revelation
or mystical illumination) kih ky ies dIAW iqMn AvsQwvW AihdIXw
(One-ness), huveIXw (He-ness) Aqy AnIXw (I-ness) dw izkr kIqw hY[22
sU&IAW dy ies ivcwr nUM jykr gurmiq ivcoN inhwrn dw Xqn krIey qW Awsw
dI vwr ivc APur qoN sPur hox dI ies r`bI mOz nUM 'AwpIn@Y Awpu swijE AwpInY@
ricE nwau] duXI kudriq swjIAY kir Awsxu ifTo cwau]'23 rwhIN ibAwn
kIqw igAw hY[ ieQy APur AvsQw qoN sPur hoxw 'nwmu' hY jo aus dI isrjxwqmk
smr`Qw dw dIdwr hY[ kudrq dI swjnw rcnw dy pswry ivc prmsqw dw
ivdmwn hoxw hY[ iesy ivcwr nUM BweI gurdws jI ieauN ivAwiKAw idMdy hn :
'inrMkwru Awkwru hoie eykMkwr Apwru sdwieAw]
eykMkwrhu sbd Duin EAMkwr Awkwru bxwieAw]'24
rcnw dw ricAw jwxw sU&IAW dw 'Aihd' ivc 'mIm' dw rlxw hY[
pMjwbI sU&I kwiv dy hvwly nwl jykr vyKxw hovy qW bùlHy Swh kihMdw hY :
jdoN Aihd iek iek`lw sI, nw zihr koeI qj`lw sI[
nw r`b rsUl nw A`lw sI, nw sI j`bwr qy nw k`hwr[
bycUn Aqy bycgUnw sI, byimswl qy bynmUnw sI[
nw koeI rMg nmUnw sI, hux hoieAw gunwgUn hzwr[ (bu`lHy Swh)
jd ArUp, rUp Dwrn krdw hY qW :
Aihd ivc mIm rlwieAw[ qW kIqw eyf pwswrw[ (bu`lHy Swh)
ArUp dI ivAwpkqw nUM sUPI &kIrW ny ieauN ibAwn kIqw hY :
1. bu`lHw sWeI Gt Gt rivAw ijauN Awty ivc lox] (bu`lHy Swh)
2. AMdr qUM hY bwhr qUM hY, rom rom ivc qUM[
khy husYn PkIr inmwxw, mYN nwhI sB qUM[ (Swh husYn)
ArUp qoN rUp ho ky psrI prmsiq dI AsImqw iksy pirvrqnhIx

KVoq (Static) dw nwm nhIN, sgoN pl-pl rMg vtwauNdI (Dynamic) ivkws
ivc rihMdI hY[ ies nUM sU&IAW ny 'qjd`d-ey-Amswl' ikhw hY[ iesy ƒ 'nUr-
ie-muhMmd', 'Avl Alwh nUr aupwieAw', jW joiq dw jugiq ivc ivcrxw
ikhw jw skdw hY[ gurU ivc iehI Dur drgwh dI joiq pRgt huMdI hY ijs dy
dYvI sMprk ivc jwx nwl prmwqm rh`s dI soJI huMdI hY :
1. ipru njIik n bUJY bpuVI siqguir dIAw idKweI]25
2. eykMkwru siqgur qy pweIAY hau bil bil gur drswiexw]26
sU&IAW ny 'nwm' nUM 'klmy' dy rUp ivc lYNidAW spSt kIqw hY ik cOdW
qbk klmy dy AMdr hI hn qy ies dw Byd ikqwbI ielm rwhIN nhIN pwieAw
jw skdw :
1. klmy dI kl qd ipEsy jd kl klmy vMj KolHI hU[
cOdW qbk klmy dy AMdr, kI jwxy ^lkq BolI hU[
2. cOdW qbk klmy dy AMdr, C`f ikqwbW ielmW hU[
(sulqwn bwhU)
sU&IAW ny klmy dy do Byq d`sy hn: iek 'is&q sneI qy dUjw 'iesmy-
Awzm'[ ievyN hI sU&IAW ny Sbd nUM kuMn nwl mylidAw hoieAW ies dy AdbI
SwaUr nUM mkuMn qoN kuMn qy kuMn qoN mkuMn qk dI Xwqrw dìsAw hY[ mkuMn AvsQw
ivc sB rUhW ûdw ivc AByd sn qy kuMn ikhw qW jIvW dw ilbws Dwrn krky
rcnw ivc Aw geIAW[ kuMn qoN muV mkuMn ivc AByd hox leI swDnw dI loV
hY ijs ivc murSd dI BUimkw Aihm hY[ ies pRqIqI leI ielhwm qW nbIAW
dy ih`sy AwieAw pr jigAwsU (swDk) sihj-AnuBv dw rsqw AîqAwr
krdy hn[ gurmiq ivc ies rsqy qy clx dw qrIkw haumY ƒ qj ky hukm dy
AnuswrI ho jwxw hY[ ieh jIvn-mukqI dw rwh vI hY qy mMjl vI hY[ sU&I ies
swDnw leI 'mukwm' qy 'hwl' dIAW AvsQwvW qih krdy hn Aqy jIvn-mukqI
leI 'Pnwh' qy 'bkwA' Sbd vrqy hn[ bwzId ibsqwmI 'Pnwh' dw ArQ
injI vzUd dw ^wqmw nhIN sgoN ies dw BulyKw pwaux vwly pirBwiSk prdy dw
cwk kr dyxw dsdw hY[ 'iPnwh-iPlwh' qoN A`gy r`b dy Asly ƒ pCwx ky srb
pwswry ivc Awpy dw PYlwA kr lYxw 'bkwA' hY[27 iesy ƒ gurmiq ivc 'Awqm
mih rwmu rwm mih Awqmu cInis gur bIcwrw'28 ikhw igAw hY[
gurmiq ivc 'gurU' iek rh`svwdI isDWq (Mystical Principle) hY[
ies qihq koeI dyhDwrI jW bwhrmuKI AwSy vwlw ivAkqI gurU nhIN huMdw, sgoN
sMswr nUM pYdw krn vwlI hsqI vloN mnu`K dy kilAwx leI inSicq kIqw koeI
Awqimk p`Dr dw swDn hY[ ieh Awqimk p`Dr dw swDn 'Sbd' hY[
rh`svwdI isDWq dI loA ivc 'vihdq dy Awlm' (eykqw dI hwlq) ivc qW
ieko-iek vwihgurU Awp Sbd rUp swry sMswr dw gurU hY, pr 'ksrq dy Awlm'
(rcnw dI Anykqw) ivc ijs piv`qr hsqI ivc auh 'Sbd' joiq rUp ivc
pRgt huMdw hY, auh ivAkqI ivSyS gurU-pd dw AiDkwrI hY[ gurU nwnk dyv
jI dw koeI vI dyhDwrI mnu`KI gurU nhIN sI[ auhnW AMdr 'Sbd-joiq' Dur
drgwh qoN AweI sI[ jo dsW jwimAW ivc kwieAw pltdI rhI[ ievyN gurU
s^SIAq swDnw rwhIN ivkisq hoeI s^SIAq nhIN sgoN jnm is`D pirpUrn
s^SIAq huMdI hY jo dunIAW AMdr Dur drgwh dw &urmwn (Ksm kI bwxI) lY
ky AwauNdI hY[ gurU qy sMq ivc AMqr huMdw hY[ sMq mukq purS hY jo 'Awpw prkw
imtw' ky ingm qoN AgMm ivc AByd ho jWdw hY[ gurU 'mukiq jugiq dw dwqw'
huMdw hY[ sMq ny prmsiq nUM jwixAw qy pwieAw hY, pr gurU ny pwieAw vI hY
qy vrqwieAw hY[ sMq Anyk ho skdy hn, pr gurU kyvl iek hI huMdw hY ijs
nUM prmwqmw QwpVw dy ky AwpxI joiq nwl pirpUrn kr ky, dYvI Xojnw ADIn
jIvW dw auDwr krn leI Byjdw hY[ gurU dI Azmq nUM gurbwxI ivc ivsQwr
pUrbk ibAwn kIqw igAw hY, ieQy isr& iek do qukW dyx dI AwigAw lYNdy hW
:
1. jy sau cMdw augvih sUrj cVih hjwr]
eyqy cwnx hoidAw gur ibnu Gor AMDwr]29
2. gur ibnu Goru AMDwru gurU ibnu smJ n AwvY ]
gur ibnu suriq n isiD gurU ibnu mukiq n pwvY ]
guru kru scu bIcwru gurU kru ry mn myry ]
guru kru sbd spuMn AGn ktih sB qyry ]
guru nXix bXix guru guru krhu gurU siq kiv nl´ kih]
ijin gurU n dyiKAau nhu kIAau qy AkXQ sMswr mih]30
gurU jd is`K dy ihrdy (AMqihkrx) ivc vs jWdw hY qW soJI AwauNdI
hY ik gurU qy prmySr ivc Byd nhIN :
smuMdu ivroil srIru hm dyiKAw iek vsqu AnUp idKweI]
gur goibMdu goibMdu gurU hY nwnk Bydu nw BweI]31
gur prmysr dy ies sMklp nUM sU&IAW ny 'hkIkq-ie-muhMmdIAw' jW
'nUr-ie-muhMmdI' ikhw hY[ mnsUr-Al-hlwj 'ikqwbul qvwsIn' (Kitab-al-
Tawasin) dy pihly kWf ivc ies dw ûlwsw krdw ilKdw hY- 'muhMmd swihb
dI jwq dy do p`K hn[ iek ieh ik Awp AzlI nUr (AnwdI pRkwS) sn[
'nUry-muhMmdI' swry sMswr dI hoNd ivc Awaux qoN pihlW ivdmwn sI Aqy iesy
nUr qoN ielm dw pRgtwvw hoieAw hY[ swry ielm muhMmd swihb dy igAwn
swgr dy mukwbly ivc iek quC bUMd qoN v`D nhIN[ swrIAW isAwxpW Awp dI
ivSwl isAwxp dy swhmxy hyc hn[ h`k Awp dw vjUd hY Aqy ies vjUd nwl
hkIkq pRgt hoeI[ dUjw p`K ieh hY ik muhMmd swihb r`b dy Byjy pYZMbr sn[
Awp ZYb dy pRkwS sn, pRgty qy prq gey[ pYZMbrI joiq Awp dy AzlI nUr
nwl cmkI qy psrI[ Awp dy nUr qoN vD ky hor koeI nUr pRkwSvwn Aqy piv`qr
nhIN hY[32 'nUr-ie-muhµmdIAw' dy ies isDWq qoN ieh spSt ho jWdw hY ik
sU&I Awpxy Awp leI pYgMbrI dw ruqbw nhIN r`Kdy sgoN murSd huMdy hoey drvyS
(sMq) khwauNdy hn[ auh A`lwh nUM vwihd, kurAwn nUM ûdweI klwm Aqy muhMmd
swihb nUM ûdw dy Byjy rsUl (dUq) qs`vr krdy hn[
prmsiq dI eykqw dw cOQw p`K 'hukm' hY[ ieh pYdw kIqI hoeI swrI
kwienwq iksy hukm ivc b`JI hoeI hY[ ies nUM Awsw dI vwr ivc 'BY' vI ikhw
hY[ izMdgI iesy ivDwn ivc c`ldI hY[ hoNd dI eykqw dw pMjvW p`K 'prm s`c'
hY jo krqwrI hoNd hY[ buinAwdI s`cweI eykqw hY qy Anykqw ies krky s`cweI
hY ik aus ivcoN aupjI hY[ krqw AwpxI ikrq ivc ivAwpk ho ky Awpxy kIqy
nUM vyK vI irhw hY[ iebnul-ArbI 'PsUs-aul-ihkm' ivc kihMdw hY- 'krqwpurK
dw AwpxI ikrq (rcnw) nwl auhI sMbMD hY jo A`K dI puqlI dw A`K nwl hY[
ijvyN idRStI puqlI qy AwDwirq hY ievyN krqw purK isRStI nUM purK rUpI puqlI
duAwrw dyKdw hY['33 ies s`c nUM gurU nwnk dyv jI 'srb joiq rUpu qyrw dyiKAw
sgl Bvn qyrI mwieAw] rwrY rUip inrwlmu bYTw ndir kry ivic CwieAw]'34
ikhw hY[ swrw bRihmMf qy pRikRqI pswrw aus dI mOjUdgI krky s`c hY, mwieAw
CwieAw koeI nhIN[ ieh mwieAw qy CwieAw qW haumY krky hY[ haumY hukm dw
ivroD hY[ sU&IAW dy sMdrB ivc ies g`l nUM ivcwrnw hovy qW mnsUr-Al-h`lwj
kihMdw hY- 'ûdw dI ndr ieblIs qy pYZMbr dohW qy peI sI[ ieblIs ny Awpxy
Awp nUM mhwn smJ ilAw qy ûdw dy hukm qoN hI mun`kr ho igAw (Bwv Awdm
A`gy isr nw JukwieAw)[ Aihmd ny ieh invwijS pRwpq kr leI qy auh ûdw
dI A`K dI puqlI bx igAw['35
'ndir' dy isDWq rwhIN prmsiq dI eykqw krm nwl juV jWdI hY[
krm qoN iehI AnuBv huMdw hY ik krm krn vwlw koeI (krqw) hY[ jd haumYN
nwl ieh cyqnw juVdI hY qW mnu`K smJdw hY ik mYN kr irhw hW[ ieh mwieAw
hY[ jd ies AigAwnqw ƒ ndir nwl joiVAw jWdw hY qW Brm inkldw hY ik
krm krvwaux vwlw pRBU Awp hY[ pRBU dI ndir swfy qoN krm krvwauNdI hY[
iesy krky gurbwxI ivc Sbd 'ndir-krm' iek`Tw AwieAw hY[ ndir mukqI
dw dr hY- 'krmI AwvY kpVw ndrI moK duAwru' (jpu jI)[ pYZMbr ies b^S
dr nUM pihlW hI pw ky (pihlw pwieAw bwby bKS dr…) ies mwqlok ivc
'Al-ienswn-aul-kwiml' dy coj vrqwauNdw hY[ sU&IAW dy Al-ienswn-
aul-kwiml nUM gurmiq ivc gurU goibMd isMG jI dy '^wlsy' ivcoN inhwirAw jw
skdw hY[ Kwlsy nUM pirBwiSq krdy Awp kihMdy hn :
jwgq joiq jpY ins bwsr, eyk ibnw mn nYk nw AwnY]…
pUrn joiq jgY Gt mY qb Kwlsw qih nKwils jwnY]
jIvn AwpxI smu`c ivc iek iekweI hY[ iehI Anykqw dI scweI hY[
jd mnu`K AwpxI mnmuKqw krky rsmW, rIqW, pUjw-Arcw dw ivDI ivDwn
GVdw hY qW auh ies smu`cqw ƒ qoV irhw huMdw hY[ gurmiq qy sU&Imq iehnW
srHw-SrIAq dy bMDnW dw ivroD krdy hn[ ieh iksy vI Drm dI Aihly-
qwzgI dw ivroD nhIN sgoN aunHW nUM inrijMd krdy bwhrmuKI pUjw ivDwnW dw
ivroD hY[ vyKo :
imhr msIiq isdku muslw hku hlwlu kurwxu]
srm suµniq sIlu rojw hohu muslmwxu]
krxI kwbw scu pIru klmw krm invwj]
qsbI sw iqsu BwvsI nwnk rKY lwj]37
ieslwm dI iesy bwhrmuKqw ƒ sU&IAW ny vI inMidAw hY-
B`T inmwzW ic`kV rojy, klmy qy iPr geI isAwhI]
bu`lHw Swh Shu AMdroN imilAw, BulI iPry lukweI] (bu`lHy Swh)
&rId-aud-dIn A`qwr iehnW rsmW dI ivAwiKAw krdw kihMdw ik
vujU mn dI piv`qrqw hY, rmzwn mn dy ivkwrW qoN mukq hoxw hY qy h`k ûdI
(haumYN) qoN pwr jwxw hY[ gurmiq ies rsmI jIvn qoN Cutkwrw pw ky s`cy Drm
nUM sQwipq krn dI pRyrnw idMdw hY qy ieh s`cw Drm 'sBsy ley imlwey jIau'
vwlw pRym ipAwr qy BweIcwrk sWJ vwlw hY[ pRym dy rsqy au~pr nw ivqkry
huMdy hn qW ivSvwsW dI k`tVqw[ ieQy qW KyqrI dUrIAW vI imt jWdIAW hn[
sU&I sMq AbU-aul-^Yr nUM iksy ny puìCAw pYZMbr pRym dw pYZwm ikMnHW leI lY
ky AwieAw sI? Awp ny jvwb id`qw pRym dw pYZMbr nw ierwn dw huMdw hY nw
Arb dw, auh sB dw huMdw hY[38 pRym dw jd sbk pVH leIey qW momn qy kw&r
dw ivqkrw imt jWdw hY[ sU&IAW ny iesy nUM pRcwirAw hY :
dUeI dUr kro koeI Sor nhIN,

ieh qurk ihMdU koeI hor nhIN
sB swD lKo koeI cor nhIN
hir Gt Gt bIc smwieAw hY[ (bu`lHy Swh)
ivqkry, inKyVy, hT-DrmI, Awqm-AiBmwn mnmuKI srokwr hn[
iehnW qoN au~pr au~T jwxw qy 'sBY Git rwm bolY rwmw bolY' dw Aihsws krnw,
gurmuKw jIvn hY[ sU&IAW ny gurmuK dy sMklp leI 'muvwihd' Sbd vriqAw
hY[ 'muvwihd' nUM pirBwSq krdw bwbw &rId dw spu`qr ^vwjw XwkUb,
'mwArz-aul-ivlwieq' (Ma'arju-l-Wilayat) ivc kihMdw hY ik "muvwihd dw
iDAwn nyk AmlW au`qy huMdw hY[ aus dw hr kwrj prmwqmw dI dieAw nwl
pUrw huMdw hY[ pwxI aus nUM fob nhIN skdw, A`g aus nUM swV nhIN skdI[ auh
hr cIz ivcoN ûdw dw jlvw dyKdw hY[ jy auh Awpxy Awp nUM qwlwS krdw hY
qW r`b nUM pw lYNdw hY Aqy jy r~b dI qlwS krdw hY qW Awpxy Awp nUM pw lYNdw
hY[ auh Awpxy Awp nUM mihbUb (prmsiq) ivc ievyN AByd kr lYNdw hY ik dohW
dI hoNd imt jWdI hY["39
smkwlI pMjwbI sU&I kwiv dy hvwly nwl dyKxw hovy qW bùlHy Swh gurmuK
qy mnmuK dy sMklp ƒ Awpxy AMdwz ivc ieauN ibAwn krdw hY :
jYsI sUrq AYn dI, qYsI sUrq ZYn[
iek nukqy dw &rk hY Bu`lI iPry kunYn[ (bùlHy Swh)
ielwhI husn dI swdgI krky hI pMjwb ivc sU&IAW dI gurU swihbwn nwl
ivcwrDwirk p`Dr qy sWJ rhI hY[ 'sulih-kul dI nIqI' qy cldy hoey iehnW
dw AiDAwqmk pirpyK qoN Cu`t smwjk-rwjnIiqk vrqwirAW ivc vI iek
dUjy ƒ smrQn irhw hY ijs dy ivsQwr vrnx dI ieQy guMjwieS nhIN hY[
AiDAwqimk sWJ huMdy hoey dohW dIAW swDnw p`DqIAW, ibAwn FMg qy SYlIAW
ivc iBMnqw zrUr hY[ ies ip`Cy iehnW dy BwrqI qy swmI siBAwcwrW dw
ipCokV vI Asr AMdwz huMdw hY[ gurbwxI dy ibAwn dI rvwnI ivc sihj,
suhj qy sUJ hox krky ieh TrMmy vwlI hY, sU&I klwm ivc ieSk dw iqRKVw
qwl vwlI SoKI hY[ sU&I 'rqy ieSk Kudwie rMg dIdwr ky' dI rMgq qW rKdy
hn pr sMgq aus pRkwr dI nhIN ijho ijhI gurmiq ivc idKweI idMdI hY[
sU&IAW ivc 'mzhbW dy drvwzy au~pr rwh rbwnw morI hUM, mu`lW Aqy mulwixAW
koloN iCp-iCp lMGdy corI hUM', vwlI qWG hox krky r`b dw dIdwr qW hY pr
drSn nhIN[ iesy krky gurbwxI 'Dur dI bwxI' hY qy sU&I klwm '&kIrI bol'
hn[ pr iPr vI AiDAwqmk sWJ krky gurU nwnk pwiqSwh ny sU&I drvyS
bwbw PrId dy &kIrI bolW nUM sIny nwl lwieAw qy gurU Arjn pwiqSwh ny Dur
kI bwxI dw AMg bxwieAw[ smu`cy qOr 'qy vyiKAw jwvy gurmiq Aqy sU&Imq dohW
dI mMizl iek hY, rwh BwvyN inAwry hn[
it`pxIAW qy hvwly
1. sRI gurU gRMQ swihb jI, mwrU mhlw ñ, pMnw 1041.
2. BweI gurdws jI, vwr 1.23.
3. ieko iksm dy Dwrimk-smwijk ivvsQw (Unitary Type of Society) auh hY ijQy
k`tVvwdI rvèIAw, iek pwsV ivcwrDwrw, mnu`KI Awqmw dw sdIvI ABwv, mnu`K
AwzwdI dI dmnkwrI qy Awqimk srokwrW dw QW dwnvI ibrqI, mnu`KI jwqI dy hr
smUh, hr krq`v, hr ivcwr, hr supny qy BwrU ho ky n`k-nkyl pwauNdI hovy[
4. bhu-ivD smwijk ivvsQw (Pluralistic Society) smwj mnu`KI ivAkiq`qv qy mnùKI
Awqmw ƒ pRBUs`qw sMpMn, pUrn suqMqr AiDkwr pRwpq svIkwr krnw hY[
5. sRI gurU gRMQ swihb jI, rwmklI mhlw ó, pMnw 922.
6. auhI, gauVI mhlw õ, pMnw 294.
7. pRo. gulvMq isMG, ieslwm Aqy sU&Ivwd, pMjwbI XUnIvristI, pitAwlw 1986, pMny
102-03.
8. s`Xd Abul Awlw mOjUdI, 'kurwAwn mjId' (Anuvwd qy tIkw), pMjwbI ieslwimk
pblIkySn, mlyrkotlw, 2013 (cOQw AYfISn), pMnw 614.
9. ibBws pRBwqI bwxI Bgq kbIr jI kI, pMny 1349-50.
10. slok syK &rId ky, pMnw 1381.
11. kpUr isMG (isrdwr), 'swcI swKI', nvXug pbilSr id`lI, 1979, pMnw 53.
12. auhI, rwmklI mhlw ñ, pMnw 930.
13. auhI, gauVI mhlw õ, pMnw 292.
14. auhI, isrI rwgu mhlw ñ, pMnw 23.
15. auhI, mwJ mhlw ó, pMnw 124.
16. auhI, mwJ mhlw ô, pMnw 102.
17. auhI, slok PrId ky, pMnw 1378.
18. auhI, jpu jI, pMnw 4.
19. R.A.Nicholson, Studies in Islamic Mysticism, Idarh-I-Adabiyat-I-Delli,
Delhi, 1976, p. 83.
20. auhI, Awsw mhlw ñ, pMnw 466.
21. BweI vIr isMG (sMpw.), purwqn jnm swKI, ^wlsw smwcwr, AMimRqsr, 1959, swKI
nM. 41.
22. R.A.Nicholson, op.cit., pp. 84-85.
24. BweI gurdws, vwr, 26.2.
25. auhI, mlwr mhlw ñ, pMnw 1274.
26. auhI, mwrU mhlw õ, pMnw 1078.
27. R.A.Nicholson, The Idea of Personality, Idarh-I-Adabiyat-I-Delli, Delhi,
1976, p. 14.
28. auhI, BYrau mhlw ñ, pMnw 1153.
29. auhI, Awsw mhlw 2, pMnw 463.
30. auhI, svèIey mhly cauQy ky, pMnw 1399.
31. auhI, Awsw mhlw 4, pMnw 442.
32. (a) Twasin of Mansur-Al- Halaj (Translated by) Aisha AbdAr- Rahaman At-
Tujumana, The Ta-Sin of the Prophetic Lamp (1.1).
(b) pRo. iSAwm mnohr pWfy, 'sU&I mnsUr h`lwj kI vwxI' (ikqwbuqvwsIn kw ihMdI
Anuvwd), swihqX Bvn Alwhwbwd pRw. ilm. 1976, AiDAwie pihlw[
33. hvwlw, kpUr isMG (isrdwr), swcI swKI, pMnw 44.
35. 'Twasin of Mansur-Al- Halaj', Ibid. The Ta-Sin of Before Endless Time and
Equivocation (6.1)
36. mwJ sRI muKvwk pwqSwhI 10, SbdwrQ dsm gRMQ swihb (poQI qIjI), pMjwbI
XUnIvristI, pitAwlw, 1995, pMnw 1235.
37. sRI gurU gRMQ swihb, mwJ mhlw ñ, pMnw 140-41.
38. eImwn idgr-v kySo muh`bq idgrsq[
pYZMbry ieSk n Ajm Asq n Arb Asq[
39. Saiyid Athar Abbas Rizvi, A History of Sufism in India, (Vol. I), Munshiram
Manoharlal Publishers, 2012 (Reprint), p. 373.
jkjkjkj
is`K ivrwsq dI sWB sMBwl

(q^q sRI hzUr swihb nWdyV dy ivSyS sMdrB iv`c)
silMdr isMG
mhwnkoS Anuswr ivrwsq qoN Bwv ivrsy iv`c AweI vsqU jW
bwp dwdy dI jwiedwd qoN hY[1 ivrsy iv`c nw isrP jwiedwd hI gRihx
kIqI jWdI hY blik ivSvwS, rIqI-irvwj, sìBAwcwr, klw, swihq
Awid vI sihj-suBwA pRwpq ho jWdy hn[ iksy vI kOm dw ieiqhws
isrjx leI aukq nUM kqèI nzr-AMdwz nhIN kIqw jw skdw[ ijs
kOm dw ivrsw ijMnw AmIr huMdw hY auqnw hI aus dw sìBAwcwr AmIr
huMdw hY[ ies leI mnu`K duAwrw AwrMB qoN hI AwpxI ivrwsq nUM sMBwlx
dw jqn c`ldw Aw irhw hY[ Kws krky Awpxy Dwrimk pYgMbrW, sUrbIrW,
joiDAW, lok-nwiekW Aqy nyqwvW dIAW inSwnIAW sWBxw hr ie`k kOm
Awpxw gOrv smJdI hY[
is`K kOm dw ieiqhws pMj sO vrHy qoN kuJ vDyry purwxw hY[ ds
gurU swihbwn qoN ielwvw aunHW dy sMdyS 'qy c`l ky mnu`Kqw dy kilAwx
leI ShId hox vwly guris`KW dy kwrnwimAW Aqy ShwdqW dI gvwhI
BrdIAW keI Anmol inSwnIAW swfy pws mOzUd hn[ is`K gurU swihbwn
dIAW piv`qr inSwnIAW-Ssqr, bsqr, brqn Awid is`K pMQ iv`c
bVI SrDw qy siqkwr dw sQwn r`Kdy hn[ is`K ivrwsq dI AnoKI
pCwx iv`c SSqr dw ivSyS sQwn irhw hY[ is`K Drm dI ivrwsq
iv`c Ssqr dw pRXog zwlmW Aqy h`k Kohx vwilAW dy iKlwP hoieAw
hY[ ies krky hI is`K pMQ iv`c SsqrW dw bhuq siqkwr kIqw jWdw
hY[ SsqrW dy nwl-nwl gurU swihbwn nwl sbMDq hor ieiqhwsk vsqW
ijvyN- brqn, vsqr, joVy Awid hwly vI is`K sMsQwvW qy kuJ guris`K
prvwrW ny sMBwl ky r`Ky hoey hn[ ieh piv`qr vsqW ij`Qy is`KW dy mwx-
m`qy ieiqhws dI gvwhI BrdIAW hn auQy is`KW dy gurU swihbwn dy pRqI
AQwh ipAwr, siqkwr Aqy SrDw dI vI swhdI BrdIAW hn[
BWvy ik jMgW/XuDW Aqy hor musIbqW iv`c is`K pMQ dw Amu`lw
Kzwnw (gur vsqW, ieiqhwsk gRMQ, inSwnIAW Awid) nSt ho igAw
hY prMqU jo kuJ bicAw hY aus ivrwsq nUM sWBx dw mOkw Ajy swfy pws
hY[ ies g`l nUM iDAwn iv`c r`Kdy hoey sRI gurU gMRQ swihb AiDAYn kyNdr
gurU nwnk dyv XUnIvristI v`loN gurU swihbwn dIAW piv`qr inSwnIAW
dI sMpUrn jwxkwrI nUM iek`Tw krn dw Koj- pRojYkt SurU kIqw igAw
hY[ is`K kOm dI ies vfmu`lI ivrwsq nUM sWBx leI ieh pRojYkt bhuq
hI mh`qv pUrn hY ikauNik ies bwry hwly q`k koeI ivDIvq rUp iv`c
ivvrx ijs iv`c ienHW vsqW dw Awkwr, lMbweI-cOVweI, nwp-qol, rMg-

rUp, DwqU, k`pVw, ienHW au~pr aukrIAW klw-ikRqIAW jW ilKq Awid
bwry koeI Brosy Xog AiDAYn nhIN hoieAw[ ies qoN ielwvw hyT ilKy
kuJ kwrn vI ies kwrj dI mh`qqw nUM drswauNdy hn:-
· gurU swihbwn dIAW piv`qr inSwnIAW bwry nw qW swfy kol koeI
pRmwixk gRMQ hY Aqy nw hI koeI lyKw-joKw hY, ijs qoN swnUM iehnW
dy mOzUdw sQwn Aqy ieiqhws dw pqw l`g sky[
· kuJ ivdvwnW ny BWvy iekw-dukw kwrj ies nwl sbMiDq kIqy
hn prMqU koeI qs`lI-bKS kwrj nhIN hoieAw ijs nwl iehnW
dy rUp, idK, pRmwixkqw Awid dw pqw l`g sky[
· iehnW dI shI FMg nwl sWB-sMBwl nW hox kwrn iehnW
ieiqhwsk vsqW dw bhuq nukswn ho irhw hY[
· iehnW iv`coN keI vsqW Alop jW iblkul nSt ho geIAW hn[
jdoN AsIN purwqn gRMQW dw AiDAYn krdy hW qW auQy iv`c keI
gur-vsqW dw aulyK vI imldw hY qy auhnW dI mOzUdgI dI jwxkwrI
vI imldI hY prMqU jd mOky 'qy jw ky dyKdy hW qW auh vsqW
aus sQwn 'qy nW-mwqr hI mOzUd huMdIAW hn[
· kuJ pirvwrW ny iehnW vsqW dI sWB-sMBwl dI Kwqr syvw qW
krwauxI cwhI pr by-smJI kwrn mwihrW dI m`dd dI bjwie
Awm kwrIgrW qoN kMm krvw ilAw ijs nwl Pwiedw nhIN sgoN
izAwdw nukswn ho igAw[
· is`K gurU swihbwn dy Awpxy h`QIN ilKy keI hukmnwmy Prym krn
vwilAW ny g`qy jW l`kVI nwl icpkw id`qy ijs nwl auhnW dy
ip`Cy (mohr, qrIK, sQwn, hvwlw Awid) jo kuJ iliKAw sI
auh lupq ho igAw[
· AYsIAW audwhrxW vI swhmxy AweIAW hn ik keI jgHw qoN
qW ieh vsqW corI jW lupq ho geIAW hn, cunWic ienHW nUM
l`Bx dw koeI Xqn nhIN kIqw jw irhw[
· keI QwvW 'qy iehnW nUM jwx-buJ ky nSt kIqw igAw ijvyN 1984
iv`c keI gurduAwirAW jW is`KI dy nwl sbMiDq sQwnW 'qy hmly
kIqy gey ijs dy PlsrUp keI vsqW A`g iv`c sV ky Kqm
ho geIAW[
· kuJ pirvwrW ny iehnW gur-vsqW dy drSn krvw ky Bytw dy
vjoN pYsw kmwauxw SurU kIqw hoieAw hY[ ies sUrq iv`c auh
iehnW piv`qr gur-vsqW nUM ie`k kwr/jIp iv`c l`d ky ipMfW,
SihrW, myilAW Awid 'qy drSn krvwauNdy iPrdy hn[ roz sPr
krdy rihx Aqy vwr-vwr h`Q l`gx nwl iehnW gur-vsqW dI
id`K dw bhuq nukswn ho irhw hY[

aumId hY ik ies Koj-kwrj dI sMpUrnqw auprMq AsIN is`K
ivrwsq dy ies Anmol Kjwny bwry pRmwixk jwxkwrI iek`qr
krn iv`c sPl hI nhIN ho skWgy blik ienHW nUM AwDuink FMg-
qrIky nwl sWB ky r`Kx bwry is`K-pMQ nUM jwgrUk vI kr skWgy
qW jo Biv`K iv`c iksy vI pRkwr dI AxhoxI qoN bicAw jw sky
Aqy gurU swihbwn dI ies piv`qr ivrwsqI Xwd nUM hmySw leI
sMBwl ky rìKAw jw sky[ auprokq auydyS nUM m`dy-nzr r`Kdy
hoey ieh pRojYkt AwrMB kIqw igAw hY[ ij`Qy-ij`Qy vI ieh gur-
vsqW pRwpq hn, auhnW sQwnW 'qy jw ky ienHW bwry pUrI puC-
pVqwl kIqI jWdI hY qy ienHW vsqW dy Awkwr, rMg-rUp, nwp-
qol Awid bwry mukMml jwxkwrI gRihx kIqI jWdI hY[ ijs
sMsQw jW pirvwr pws ieh vsqW auplbD hn, aunHW pws ienHW
vsqW bwry pRwpq jwxkwrI nUM kYmry au~qy irkwrf vI kIqw jWdw
hY[
ies Koj-pRojYkt nUM Akwdimk idRStI qoN inpuMnqw sihq nypry
lwaux leI AijhI Koj-ivDI ApxweI geI hY ijs iv`c iehnW
vsqW dI pRmwixkqw dw shI pqw krn leI sB qoN pihlW
AsIN iehnW vsqW dI ieiqhwsk Aqy mOiKk pRMprw nwl rU-
b-rU hox dI koiSS krdy hW[ gurU swihbwn dIAW ivrwsqI
inSwnIAW bwry mu`FlI jwxkwrI pRwpq krn ih`q purwqn gRMQW/
pusqkW dI pVcol kIqI jWdI hY[ Koj auprMq pRwpq hoey vyrivAW
Anuswr ie`k sUcI iqAwr jWdI hY[ iehnW ieiqhwsk vsqW
dI ieiqhwsk Aqy mOiKk jwxkwrI gRihx krn qoN ielwvw
AwDuink qknIk nwl PotogRwPI vI kIqI jWdI hY[ ies kwrj
leI bhuq hI AwDuink kYmry qy qknIk dI vrqoN kIqI jw rhI
hY qW ik iehnW PotoAW nUM AwrkweIvl mtIrIAl vjoN vriqAw
jwvy Aqy imaUizAm bxwaux leI vriqAw jw sky[ ies dy
nwl-nwl ie`k bhuq hI au`c-kotI dI ikqwb pRkwiSq krn dI
Xojnw hY qW ik sMpUrn is`K jgq nUM iehnW dIAW qsvIrW rwhIN
iehnW dy drSn krvwey jwx[ ijMnHW pirvwrW nUM ieh bKiSSW
imlIAW hoeIAW hn, auhnW dy auqriDkwrIAW dI zubwnI iehnW
piv`qr XwdW dy mOiKk ieiqhws nUM vI irkwrf kIqw jw irhw
hY qW jo iehnW pirvwrW dy gurU pRqI SrDw qy ivSvwS nUM dunIAW
nwl sWJw kIqw jw sky[
ijvyN ik AsIN au`pr dìsAw hY ik ies kwrj iv`c bhuq hI
vDIAw FMg dI Poto-gRwPI kIqI jWdI hY qW jo iehnW vsqW
dI shI hwlq dw pqw l`g sky Aqy Biv`K iv`c iehnW dI sWB-
sMBwl leI auicq Xqn kIqy jw skx[ ies kwrj ihq jdoN
AsIN iehnW piv`qr inSwnIAW q`k phuMc krn dI koiSS krdy
hW qW keI qrHW dy K`ty-im`Ty qzrby huMdy hn ijMnHW iv`coN kuJ
Awp jI nwl sWJy krnw zrUrI smJdy hW[
· iehnW gur-vsqW dI Poto lYx jW drSn krn leI keI vwr
SrDw v`fI rukwvt bx jWdI hY[ keI jgHW qy gurU swihb dIAW
inSwnIAW dy drSn swl iv`c ie`k vwr ijvyN vYswKI, dIvwlI,
dusihrw Awid mOky krvwaux dI rIq huMdI hY[ cunWic keI vwr
pUrw swl ieMqzwr krnw pYNdw hY[
· kuJ sQwnW qy gur-vsqW nUM h`Q lgwaux dI mnwhI huMdI hY[
cunWic iehnW vsqW dy Awkwr (lMbweI, cOVweI, Dwq, Awid)
dw vyrvw pqw krnw AOKw ho jWdw hY[
· izAwdwqr sQwnW qy ieh ieiqhwsk vsqW nUM Prym krky jW
AlmwrI nUM qwlw lgw ky ies qrHW rìKAw huMdw hY ik iehnW
dI PotogRwPI krnI jW shI hwlq dw pqw lgwauxw AsMBv huMdw
hY[
· keI jgHw 'qy mirXwdw jW prMprw dw bhwnw suxn nUM imldw
hY ik gurU jI dI ies inSwnI dI Poto iKcxw pwp hY jW pihlW
kysI ieSnwn krky Awau iPr drSn krvwey jwxgy[ ikqy drSnI
Bytw vI r`KI huMdI hY[
· kuJ pirvwrW pws jweIey qW auh kihMdy hn ik A`j swfy kol
ivhl nhIN hY jW iPr A`j bwbw jI Gr nhIN hn jdoN auh
Awauxgy qW Aw ky drSn krvwauxgy[
· keI pirvwr jo bwhr ivdySW iv`c v`sdy hn auh iehnW ieiqhwsk
vsqW nUM ikqy bYNk lwkrW Awid iv`c zmw krvw ky gey hoey
hn[
· gurU swihb dIAW iehnW piv`qr inSwnIAW nUM imldw mwx-
siqkwr dyK ky keI pirvwrW ny iehnW nUM pYsy kmwaux dw swDn
bxw ilAw hY[ auh keI myilAW, iqauhwrW Awid qy iehnW
ieiqhwsk vsqW dy drSn krwaux iljWdy hn[ kuJ dw qW
ivdySW q`k ies qrW dw nYtvrk bx igAw hY[
· kuJ jgHw 'qy keI lwlcI lok dyKw-dyKI nklI vsqW r`K ky gurU
swihbwn dy nwm nwl joVI jw rhy hn[
AiDAYn sbMDI ies qrHW dIAW keI hor AOkVW hn ijMnHW dw
swhmxw ies Koj-kwrj iv`c krnw pY irhw hY[ auprokq
qzribAW dy sbMD iv`c ie`k audwhrx q^q scKMf sRI hzUr
swihb bwry Awp jI nwl sWJI krdy hW, ijs qoN pqw cl jwvygw
ik is`K pMQ AwpxI ies bhumu`lI ivrwsq bwry ikMnw ku cyqMn

hY[
q^q hzUr swihb mhWrwStr dy nWdyV izly dy iv`c sRI Aibcl
ngr ivKy suSoiBq hY[ swihb sRI gurU goibMd isMG jI dy lwswnI
jIvn dIAW AMqlIAW Aqy Aiq rh`smeI GVIAW nwl sbMDq
ieh piv`qr AsQwn is`K pMQ dy pMj q^qW iv`coN ie`k hY[ ies
sQwn qy gurU goibMd isMG jI gurU gRMQ swihb nUM gurUqw g`dI pRdwn
krky AkqUbr 1708 eI. nUM joqI-joiq smwey sn[ purwqn gRMQW
iv`c AMiqm smyN gurU jI duAwrw is`KW nUM id`qy gey aupdySW dw
vyrvw vI imldw hY[ is`K isDWqW Aqy gurmiq BwvnwvW Anuswr
is`KW leI q^q ie`k qrHW Kwlsw jI dIAW Dwrimk rwjDwnIAW
hn[2 q^q swihbwn dw dUjy gurDwmW nwloN v`fw Prk ieh hY
ik q^q swihbwn au~pr Dwrimk qoN ielwvw smwijk qy
rwjnIiqk mwmilAW dy PYsly vI ivcwry jWdy hn[ Dwrimk
rhurIqW Aqy Dwrimk mirXwdw dI pwlxw qoN ielwvw AdwlqW
vWg eyQy pMQ dy j~iQAW Aqy v`fy qoN v`fy lIfrW qy muKIAW nUM
qnKwhW (Dwrimk dMf), ApIlW Aqy hor PYsly vI huMdy hn jo
ik pMQk PYsly mMny jWdy hn[ q^q swihbwn dy hukmnwmy pMQ
leI Dwrimk hukm mMny jWdy hn[ q^q swihbwn au~pr rwjsI
SkqI dy icMnH piv`qr XwdgwrI SsqrW dy pRdrSn vI lwzmI
huMdy hn[3 q^q s`cKMf sRI hzUr swihb Aibcl ngr nMdyV
ivKy gurU goibMd isMG jI dy SsqrW qoN ielwvw sUrbIr isMGW
dy keI Ssqr mOjUd hn[ Swm nUM rihrws swihb dy pwT dI
Ardws qoN bwAd AwrqI auprMq gurU swihb dy piv`qr SsqrW
dy drSn vI krvwey jWdy hn[ AiDAYn dOrwn ieh q`Q au~GV
ky swhmxy AwieAw ik ies sQwn 'qy mOzUd SsqrW dw vyrvw
qW v`K-v`K purwqn gRMQW iv`c imldw hY pr iehnW SsqrW sbMDI
v`K-v`K ieiqhwsk gRMQW iv`c igxqI v`K-v`K hY jo ik bVy AcMBy
dw ivSw hY[
pMifq qwrw isMG nroqm duAwrw ricq sRI gur qIrQ sMgRih
(sMn 1883-sMMmq 1940) ivc iehnW SsqrW dw vyrvw ies
prkwr hY4:
1. bMdUK qoVydwr
2. qrkS qIroN qIr kw aus my pYNqI hY[
3. ..........
4. kmwxW do
5. puLwdI {POlwdI} jVwaU Fwl
6. jVwaU lMbI qrvwr kbzy vwlI

7. sunYhrI dsqy kI pySkbz
8. srbloh kI SWg
9. btUAw my kMGw kys
10. BgvqI kw iqRSUl ijs ko dusihry dIp mwlw mo mwlw ijgw klgI
pihrweI jwqI hY[
auprokq sUcI Anuswr gurU goibMd isMG jI dy SsqrW dI igxqI
9 bxdI hY[ l`gdw hY lyKk qoN ilKdy smyN jW qW 'iqMn' nMbr
ilKxw rih igAw jW iPr 'iqMn' nMbr dy Ssqr dw vyrvw pwauxw
Bu`l igAw[ auprokq lyKk ny ies iv`c igxqI qW d`s id`qI
pr iehnW dy pUry vyrvy dI Gwt hY[ ies qoN auprMq AglI
sUcI swnUM igAwnI igAwn isMG (1824-1884 eI:) dy gurDwm
sMgRih iv`c iv`c imldI hY[5 ies muqwibk gurU goibMd isMG
dy hyT ilKy Ssqr q^q swihb 'qy SuSoiBq hn:-
1. bMdUK qoVydwr
2. do qrkS ijMnHW iv`c pYNqI qIr hn[
3. do kmwxW
4. iek Fwl jVwaU POLwdI
5. iek qlvwr lMbI jVwaU kbzy vwlI
6. iek pySkbz sunYhrI
7. iek sWg srbloh dI
8. iek btUAw kMGy kysW smyq
9. iek iqRSUl ijs nUM mukt Aqy moqIAW dI mwlw, ijgw klgI
pihnw ky sjw Djw duSihry qy dIpmwlw nUM drSn krwauNdy hn
qy keI lok ausnUM mUrqI BI smJdy hn[ iehnW qoN ibnW vIh
qopW, pMdrW jMbUry, bMdUkW, qlvwrW, qmMcy Awidk bySumwr Ssqr
kImqI hor BI hn[
igAwnI igAwn isMG Aqy pMifq qwrw isMG nroqm duAwrw id`qw
igAw SsqrW dw vyrvw iblkul ieko qrHW dw hY[ pMifq qwrw
isMG nroqm dw dwAvw hY ik aus ny ies ikqwb iv`c id`qy
sB qIrQW dI Xwqrw krn auprMq A`KIN if`Tw hwl ibAwn kIqw
hY[ ies qoN ieh Anumwn lgwieAw jw skdw hY ik auprokq
vyrvw jW qW iblkul shI hY jW iPr dUjy ivdvwn ny pihly
ivdvwn dI ilKq nUM hI AwDwr bxwieAw hovy[ ies auprMq
1923 eI:6 iv`c igAwnI Twkur isMG (1838 qoN 1943 eI:) duAwrw
ricq sRI gurduAwry drSn nwm dI ilKq iv`c gurU swihb jI

dy piv`qr SsqrW dw vyrvw imldw hY[ ies pusqk dw krqw
SsqrW dw vyrvw ies pRkwr ilKdw hY:-
1. krd AMgITy ivcoN inklI
2. bMdUk qoVydwr
3. qrkS ArQwq B`Qy iv`c qIr 35 hn
4. kmwn 2
5. PolwdI jVwaU Fwl- 1
6. jVwaU sRI swihb qlvwr 1
7. sunihrI dsqy pyS kbz 1
8. srbloh dI sMm 1
9. btUey iv`c kMGw Aqy kys 2 hzUrI
10. qRSUl SsqR au~cw 3 Put ijs nUM 1
BgvqI kih drSn krdy hn[
eyQy vrnxXog g`l ieh hY ik pihly SsqrW qoN ielwvw igAwnI
jI do vwDy krdy hn kMGw kysW smyq dI igxqI do d`sdy hn
Aqy nwl hI ie`k CotI krd (sRI swihb) dw izkr krdy hn
ijs nUM auh gurU jI dy AMgITy iv`coN inklI d`sdy hn[7 ies
sbMDI it`pxI krdy hoey lyKk ilKdw hY ik, "krd AMgITy iv`coN
inklI ies mhWrwj jI dI krd dw izkr sUrj pRkwS AYn
dUjy iv`c vI AwauNdw hY[ mYN drSn 1937 mhIny P`gx holy au~qy
drSn kIqw[ ieh cwr AYNcI (ieMc) lMbI hY drSn zrUr kro[8"
ies it`pxI qoN Anumwn lgdw hY ik ho skdw hY ik pMfq qwrw
isMG nroqm ny vI ies Ssqr dy drSn kIqy hox pr ilKx
vyly koeI aukweI ho geI Aqy auh AMk-3. ilKxw rih igAw[
bwkI SsqrW dw vyrvw aukq gRMQW nwl imldw hY[ ies rcnw
qoN bwAd hzUr swihb ivKy suSoiBq SsqrW bwry BweI kwnH isMG
nwBw gur Sbd rqnwkr mhwn koS (1930 eI:) iv`c ilKdy hn
ik ies sQwn 'qy klgIDr dy hyT ilKy SSqr hn9:
1. ckR
2. cOVw qygw
3. POlwd dI kmwn
4. Guurj (gurj)
5. nwrwc (srbloh dw qIr)
6. sunihrI sRI swihb pMj Aqy

7. sunihrI CotI ikRpwn CI ieMc dI[
hor auh ilKdy hn ik iehnW qoN Cu`t hor vI bhuq Amolk SsqR,
jyhy iksy rwjDwnI dy islhKwny iv`c BI dyKy jw jWdy hn, ijnHW
iv`c ie`k vfw BwrI mweI Bwgo dI sWg dw Pl hY, ijs nUM Axjwx
AStBujI dyvI AwKdy hn[ prMqU auh pihlW prwpq SsqrW
dy vyrvy nwl imldy-jldy do-iqMn SsqrW (kmwn, jVwaU qlvwr,
PolwdI jVwaU Fwl, sRI swihb Cy ieMcI) nUM C`f bwkI iksy vI
SSqr dw izkr nhIN krdy[ auh purwqn sUcI qoN v`Kry iek
ckr, cOVw qygw, gurj, srbloh dw qIr Aqy pMj sunihrI sRI
swihb dw izkr krdy hn[ pRMqU pihly gMRQW iv`c pRwpq sUcI
iv`cly hyT ilKy SsqrW dw izkr nhIN krdy:
1. krd AMgITy ivcoN inklI
2. bMdUk qoVydwr
3. qrkS ArQwq B`Qy iv`c 35 qIr
4. kmwn
5. sunihrI dsqy vwlI pyS kbz
6. srbloh dI sMm
7. btUey iv`c kMGw Aqy kys
swP zwihr hY ik BweI kwnH isMG nwBw dy vyrvy Anuswr aukq
Ssqr ies sQwn 'qy nhIN sn, jo kI bhuq hI hYrwnI BirAw
qy icMqw dw ivSw bx jWdw hY[ igAwnI Twkur isMG Aqy BweI
kwnH isMG nwBw dy vyrvy iv`c ieqnI ijAwdw iBMnqw dw kwrn
kI hY? ieh pRSn swfw sB dw iDAwn mMgdw hY[ BweI kwnH
isMG nwBw auprMq SmSyr isMG ASok ny AwpxI ikqwb "is`KW
dy qwrIÎ qbrukwq" 1991eI: iv`c qKq swihb ivKy drSn
krvwey jWdy SsqrW dw izkr ies pkwr kIqw hY10:
1. jVwaU qlvwr
2. sunihrI pyS kbz
3. sWg
4. bMdk
U
5. Fwl
6. qIr
7. kMGw Aqy kys[
auprokq lyKk dI ilKq qW 1991 eI: iv`c CpI pr aus duAwrw

id`qw igAw vyrvw BweI kwnH isMG nwBw duAwrw id`qy gey vyrvy
nwl nhIN imldw sgoN auhnW qoN pihlW ricq gRMQW nwl imldw
hY[ies iv`c auh kMGw Aqy kysW dw izkr krdy hn pr btUey
dw nhIN krdy[ do qrkSW ivcly 35 qIr, kmwn Aqy krd
dw izkr vI nhIN krdy[ ies qoN auprMq iensweIklopIfIAw
AwP isiKzm 1992 eI: iv`c iehnW SsqrW bwry aulyK hY11:
1. A Chakra Quoit (ckr)
2. A broad sword (qygw)
3. A steel bow (lohy dw kmwn)
4. A steel arrow (lohy dw qIr)
5. A heavy club with a (iek gurj)
large spherical knob
6. A small gilded kirpan (CotI ikRpwn)
7. Five gilded swords (pMj sunihrI ikRpwnW)
ies qrHW AsIN dyKdy hW ik iensweIklopIfIAw AwP is`Kzm
iv`c id`qw igAw vyrvw BweI kwnH isMG nwBw nwl myl KWdw hY[
pRMqU hux jdoN AsIN nvMbr 1-5, 2013 nUM q^q swihb 'qy iehnW SsqrW
dy drSn kIqy qW isr& hyT ilKy SsqrW dy drSn krvwey
gey:
1. sRI gurU goibMd isMG jI dI sunihrI ikRpwn CotI (dsqwr 'qy
sjwaux vwlI)
2. qIr (K`prw) gurU goibMd isMG jI dw[
3. do qlvwrW Syry pMjwb mhWrwjw rxjIq isMG jI dIAW[
4. qygw AwkwlI bwbw PUlw isMG jI dw[
aulyKnIX q`Q ieh hY ik hux jdoN AsIN hzUr swihb ivKy jw
ky gurU swihb dy SsqrW dy drSn krdy hW qW swnUµ gurU goibMd
isMG jI dI sunihrI ikRpwn CotI (dsqwr 'qy sjwaux vwlI)
qy qIr (K`prw) dy hI drSn huMdy hn[ nwl mhwrwjw rxjIq
isMG jI dIAW do qlvwrW Aqy AwkwlI PUlw isMG jI dy ie`k
qygy dy drSn krvwey jWdy hn[ cunWic pRSn ieh au~Tdw hY
ik gurU goibMd isMG jI dy hyT ilKy Ssqr ijMnHW dw izkr aunIvIN
sdI dy AwKIr qy vIhvIN sdI dy AwrMB iv`c ilKIAW ikqwbW
iv`c AwieAw hY, auh ik`Qy hn? audwhrn vjoN:
· c`kr
· gurj
· bMdUk qoVydwr
· qrkS ArQwq B`Qw Aqy qIr ijnHW dI igxqI 35 sI
· do kmwn
· POlwdI jVwaU Fwl
· jVwaU sRI swihb/qlvwr
· sunihrI dsqy vwlI pyS kbz
· srbloh dI sMm
· btUAw Aqy ies ivclw gurU goibMd isMG dw kMGw Aqy kys[
inrsMdyh auprokq izkr kIqIAW gurU goibMd isMG jI dIAW
piv`qr inSwnIAW is`K pMQ dI bhumu`lI ivrwsq hY pr ienHW
dI mOzUdgI bwry sMdyh auqpMn huMdw hY[ kI q^q sRI hzUr swihb
dI pRbMDkI kmytI qy jQydwr swihb nUM ienHW piv`qr vsqW dI
mOzUdgI dw igAwn nhIN? jykr ieh auQy pRwpq hn qW is`K
pMQ nUM ienHW dy drSn ikauN nhIN krvwey jWdy? jykr mOzUd
nhIN qW ieh auQoN ikvyN qy kdoN Alop hoey? jykr ieh auQy sMBwly
hoey hn qy ienHW dI sWB-sMBwl iks qrHW dI hY? ieiqAwidk
swry pRSnW dI pVqwl zrUrI hY[ jykr is`K pMQ dy eyny mh`qvpUrn
sQwn, q^q sRI hzUr swihb qoN ieh SSqr Alop ho skdy
hn qW bwkI sQwnW 'qy iehnW dI syvw-sMBwl dw AMdwzw sihjy
lg jWdw hY[ AsIN ipCly 100 swlW qoN vI G`t smyN iv`c gurU
swihb dIAW iehnW XwdgwrW dI ikMnI sMBwl kr sky hW ies
dw is`tw swfy swhmxy hY[
it`pxIAW qy hvwly
1. BweI kwnH isMG nwBw, gurSbd rqnwkr mhwn koS, nYSnl buk Swp, id`lI,
2011, pMnw 1104.
2. gurduAwrw gzt, mwisk p`qR, SRomxI gurduAwrw pRbMDk kmytI AMimRqsr, nvMbr
1965, pMnw 21.
3. auhI, pMnw-20.
4. qwrw isMG nroqm, sRI gur qIrQ sMgRih, Pqyh tYNpl pRY~s, AMbwlw, 1884,
pMnw 168.
5. igAwnI igAwn isMG, gurDwm sMgRih, Drm pRcwr kmytI sRI AMimRqsr, pMnw
182.
6. igAwnI Twkur isMG, sRI gurdvwry drSn, BweI lwB isMG AYNf snz, dsMbr
1923 (pihlI vwr), vzIr ihMd pRY~s, AMimRqsr, pMnw 406.
7. auhI, pMnw 407.
8. auhI[
9. BweI kwnH isMG nwBw, gurSbd rqnwkr mhwn koS, nYSnl buk Swp, id`lI,
2011, pMnw 70.
10. SmSyr isMG ASok, is`KW dy qwrIÎ qbrukwq, SRomxI gurduAwrw pRbMDk kmytI,
AMimRqsr, pMnw 7.
11. Harbans Singh, (ed.) Encyclopaedia of Sikhism, vol. III, Punjabi
University Patiala, 2004, p 192.
s. mnmohn isMG duAwrw sRI gurU gRMQ swihb dy

tIky Aqy dyS dI vMf bwry
fw. suirMdr kOr dy AnuBv
suKpwl isMG
crnjIq isMG
fw.suirMdr kOr dw jnm ipqw s. mnmohn isMG dy Gr mwqw Ajwieb
kOr dI kùKNo 1935 eI. nUM Kwlsw kwlj klOnI lwielpur (Ajokw PYslwbwd,
pwiksqwn) ivKy hoieAw[ ijkrXog hY ik fw.suirMdr kOr dy ipqw srdwr
mnmohn isMG ny sRI gurU gRQ M swihb dw AMgryjI ivc tIkw kIqw hY[ fw.
suirMdM r kOr dw bcpn lwielpur Sihr dI Kwlsw kwlj klOnI ivc
guzirAw[ auh CùtIAW ivc Awpxy ipMf c`k nM. 51 (nyVy Abwspur StySn)
dy Pwrm hwaUs qy Awpxy v`fy mW jI kol Awpxy BrwvW smyq cly jWdy
sn qy a~uQNo dy Kùl-
yH fùlyH mwhOl ivc rih ky bhuq KuS hud
M [
y au~QoN dy jWglI
lok qy aunWH dw kwr-ivhwr qy sìBAwcwr dw AnuBv aunWH dI ismRqI ivc
Ajy vI qwjw hn[ bcpn ivc auh Awpxy mwqw jI nwl lwielpur iv`c
Kwlsw kwlj dy gurduAwry Aqy mweI JùgI dy gurduAwry jWdy hud M y sn[
fw. suirMdr kOr ny mùFlI pVHweI lwielpur qoN SurU kIqI[[ fw.suirMdr
kOr ny dsvIN Aqy v`fy Brw ny 12vIN jmwq dyS vMf auprMq nwBy qoN pws
kIqI ikauNik ienHW dy ipqw jI nUM zwiedwd dI k`cI AlwtmYNt nwBy hoeI
sI[ aus qoN bwAd ienHW nUM zmIn dI p`kI AlwtmYNt BdOV Aqy jgrwauN
ho geI ies leI pirvwr mwfl twaUn luiDAwxw Aw igAw qy au~QoN hI
mYfIkl kwlj qoN AY~P.A~Ys.sI. pws kIqI[ ienHW ny AYm.bI.bI.AY~s,
AY~m.fI. krn qoN bwAd bqOr srkwrI fwktr vjoN AMimRqsr ivc nOkrI
kIqI[ fw. suirMdr kOr dw ivAwh 1958 ivc 23 swl dI aumr ivc
fw. rSpwl isMG sMDU (jo AMimRqsr dy h`fIAW dy mwihr fwktr hn)
nwl hoieAw[ aunwH dy do b`cy hn jo au~c-AhuidAW qy syvwvW inBwA rhy
hn; fw. jspwl isMG sMD,U sYktrI XU.jI.sI Aqy bytI (pIAY~c.fI. ihaUm~Y n
jYniy tks) juAwieMt fwierYktr AwP hYlQ auqrwKMf hn[ fw. suirMdr
kOr A`j-k`lH Awpxy pirvwr nwl AMimRqsr ivc rxjIq AYvinaU ivKy
rih rhy hn[
fw. suirMdr kOr nwl inmnilKq vwrqwlwp (Interview) dI
ivSySqw ieh hY ik ij`Qy aunHW ny dyS vMf bwry Awpxy in`jI AnuBv ibAwn
kIqy hn au~Qy aunHW ny Awpxy ipqw s. mnmohn isMG dy jIvn, Kws
krky aunHW duAwrw sRI gurU gRMQ swihb dw AMgryzI ivc tIkw krn dy
inq-pRqI AiBAws bwry keI p`KW au~pr rOSnI pweI hY[ inmnilKq
vwrqwlwp (ieMtrivaU) qoN pqw c`ldw hY ik srdwr mnmohn isMG dy
ipqw s. rwm isMG POj ivcoN sUbydwr myjr vjoN irtwier hoey sn Aqy
aunHW nUM lwielpur ijlyH dy c`k nM. 41, qih. smuMdrI ivKy zmIn Alwt
hoeI[ aunHW dw ipClw ipMf mohI ijlHw luiDAwxw sI[ irtwiermYNt qoN
bwAd auh c`k nM. 41 ijlHw lwielpur ivc p`ky qOr qy v`s gey[ srdwr
mnmohn isMG horIN do Brw sn[ jdoN ieh iqMn swl dy hI sn qW ienHW
dy ipqw jI Akwl clwxw kr gey qy QoVHy icr ip`CoN mW dI vI mOq
ho geI[ s. mnmohn isMG Aqy aunHW dy v`fy Brw s. kyhr isMG nUM irSqydwrW
ny hI pwilAw[bwAd ivc v`fy Brw ny KyqIbwVI dw kMm sMBwl ilAw[
aunHW kol au~Qy kwPI moklI zmIn sI[ s. mnmohn isMG nUM aunHW dy v`fy
BweI ny pVHwieAw[ aunHW ny skUlI ivìdAw Kwlsw kwlj skUl qoN leI
Aqy Kwlsw kwlj AMimRqsr qoN bI.ey., bI.tI. q`k dI pVHweI kIqI
Aqy Kwlsw kwlj ivc hI AiDAwpk l`g geyy[ ipRM. ibSn isMG smuMdrI,
bwvw hrikRSn isMG Awid aunHW dy ividAwrQI sn[ bwAd ivc aunHW
ny lwA dI pVHweI krky vkwlq SurU kIqI qy lwielpur dy nwmI vkIl
bx gey[ srdwr mnmohn isMG ny do ivAwh krvwey ,pihlI pqnI
ivcoN iqMn bytIAW- guridAwl kOr, gurbcn kOr, hrBjn kOr sn Aqy
dUsry ivAwh iv`coN aunHW dy Gr cwr b`cy- fw. KuSdrSn isMG, fw. suirMdr
kOr, fw. ieMdrjIq isMG qy fw. gurdrSn isMG pYdw hoey[ aunHW Awpxy
bìcAW nUM au~c-p`Dr dI qwlIm idvweI[
s. mnmohn isMG ny vkwlq dy ik`qy ivc bhuq imhnq kIqI qy
ies kmweI nwl c`k nM: 51 r`K bRWc (nyVy Abwspur StySn) ijlHw
lwielpur ivc 11 mur`by dy krIb AwpxI zmIn KrId leI qy ie`Qy
ie`k Pwrm hwaUs vI bxwieAw sI[ pwiksqwn bxn auprMq s. mnmohn
isMG nUM AwpxI zwiedwd dI k`cI AlwtmYNt nwBy nyVy ho geI qy nwBy
Sihr ivc ienHW nUM ie`k k`cw mkwn jo iksy muslmwn qylI dw ^wlI
hoieAw sI iml igAw[ ies ivc ie`k v`fw dlwn (hwl) sI ijs ivc
ie`k pwsy kohlU l`gw hoieAw sI qy bwkI jgHw pirvwr dy irhwieS leI
sI[ ies ivc ie`k Cotw ijhw ivhVw,ie`k rsoeI qy pwxI leI ie`k
nlkw vI sI[ dyS vMf qoN pihlW s.mnmohn isMG dw pirvwr bhuq
vDIAw izMdgI jIA irhw sI pr pwiksqwn bxn nwl swrI zmIn
qy zwiedwd au~Dr rih geI ijs krky aunHW nUM bVI ZrIbI Aqy qMgI
dy idn dyKxy pey[ ies ibpqw dy smyN keI nzdIkI irSqydwrW ny vI
mUMh moV ilAw sI pr ienHW hwlqW dy bwvjUd s. mnmohn isMG ny hONslw
nw CìfAw[ nwBy aunHW dw ie`k purwxw ividAwrQI ey.AY~s.AweI. (Qwnydwr)
l`gw sI, aus ny aunHW dI bhuq mdd kIqI[ Bwrq Aw ky s. mnmohn
isMG dw mn aupjIvkw kmwaux qoN iblkul aucwt ho igAw[ aunHw dw
kihxw sI ik, "dyS dI vMf qoN pihlW eynW pYsw kmwieAw jy auh nhIN
irhw qy hor vI koeI kMm nhIN AwieAw qW hux kmweI krky kI krnw
hY"[ aunHW ijs Kyqr ivc vI kMm kIqw bhuq Lgn qy imhnq nwl aus
kMm v`l iDAwn id`qw[ auh AMgryjI, &wrsI, sMsikRq, pMjwbI Aqy aurdU
dy ivdvwn sn[ s. mnmohn isMG dw SurU qoN hI gurbwxI ivc bhuq
ivSvwS sI, auNJ auh Dwrimk ibrqI jW pwT-pUjw krn vwly ivAkqI
nhIN sn[
nwBy iv`c irhwieS dOrwn aunHW ny Awpxw swrw iDAwn sRI gurU
gRMQ swihb dw AMgryzI ivc tIkw krn v`l kyNidRq kIqw[ nwBy dy ies
k`cy mkwn ivc hI aunHw ny mMjy au~pr bYT ky tIkw ilKxw AwrMB kIqw[
jdoN aunHw ny tIkw krnw SurU kIqw qW ies kMm leI zrUrI koS, SbdkoS
Aqy hor ikqwbW jo aunHW dy ies kMm ivc shwiek sn aunHW dy dosqW-
im`qrW qy purwxy SigrdW ny aunHW nUM muhèIAW krvweIAW ikauNik aunHW
kol ies smyN ikqwbW KrIdx leI vI pYsy nhIN sn[ aunHW ny gurU
gRMQ swihb dy ies tIky nUM A`T ijldW iv`c bVI imhnq Aqy isrV
nwl sMpUrn kIqw jo ik aunHW dI izMdgI dw Amr kwrj hY[ aunHw ny
AwriQk qMgIAW dy bwvjUd vI ies tIky dIAW pihlIAW do ijldW
nUM Awp pRkwiSq krvwieAw[ auh swry tIky nUM Awpxy v`loN pRkwiSq
krvw ky Bytw rihq dyxw cwhuMdy sn pr AwriQk qMgIAW krky auh
Aijhw nhIN kr sky Aqy ieh tIkw aunHW ny SRomxI gurduAwrw pRbMDk
kmytI nUM Cpvwaux leI dy id`qw[
fw. suirMdr kOr nwl auprokq swry p`KW bwry hoeI vwrqwlwp pwTkW
dI jwxkwrI ih`q hU-bw-hU inmnilKq pyS kIqI jw rhI hY;
pR. quhwfw pUrw nwm kI hY?
au. myrw pUrw nwm suirMdr kOr sMDU hY[
pR. jnm smyN vI quhwfw nwm qy goq ieho sI?
au. nhIN, jnm qoN ieh nhIN sI suirMdr kOr iQMd sI[ ivAwh qoN
bwAd suirMdr kOr sMDU[
pR. sMDU quhwfy swhurw pirvwr dI goq sI?
au. hW jI[
pR. quhwfw koeI Cotw nwm hY?
au. myry ipqw mYnUM iCMdI ikhw krdy sI pr Awm nhIN ipAwr nwl
keI dPw iCMdI bulw ilAw krdy sI[
pR. quhwfy mwqw ipqw dw nwm kI sI?
au. srdwrnI Ajwieb kOr, srdwr mnmohn isMG[
pR. quhwfw jnm ik`Qy hoieAw sI?

au. lwielpur (pwiksqwn) 1935 iv`c Kwlsw kwlj dy kol iek klOnI
sI Kwlsw kwlj klOnI, auQy hoieAw[ aus vkq myry ipqw jI
vkIl sn[
pR. qusIN Awpxy pirvwrk ipCokV bwry ikMnw ku jwxdy ho?
au. dwdw jI bwry myry ipqw jI vI nhIN jwxdy mYN isrP Awpxy ipqw
jI bwry jwxdI hW ik aunHW dI isrP 3 swl aumr sI jdoN aunHW
dy ipqw jI guzr gey sn qy ieh do jxy hI rih gey sI, myry
ipqw qy ienHW dy v`fy Brw jI qy ienHW dI BYx koeI nhIN sI,
ienHW nUM irSqydwrW ny hI pwilAw sI pr ienHW kol zmIn sI
qy irSqydwrW kol rih ky hI ply sn[
pR. kI qusIN ies qoN vI ipCokV Awpxy pVdwdw jI bwry jwxdy ho?
au. nhIN, pr myry ipqw jI Asl iv`c ipCoN luiDAwxy ijlHy dy mohI
ipMf iv`c v`sdy sn, lwielpur qW audoN jw ky v`sy sI jdoN myry
dwdw jI nUM jgIr imlI[
pR. qusI AwpxIAW ikMnIAW puSqW bwry jwxdy ho[
au. mY Awpxy ipqw jI nUM jwxdI hW jW Awpxy qwieAw jI nUM dyiKAw
hoieAw[ swfw pirvwr bhuq Cotw h[Y irSqydwrI bhuq G`t hY[
myry ipqw jI d`sdy sI ik myry dwdw jI sUbydwr sn jy.sI.E.
post qy, dwdI jI GrylU pqnI sI, vYsy myry ipqw jI nUM bhuqw
Xwd nhIN ik auh ikvyN dy sI[
pR. qusI Awpxy ipqw jI bwry d`so ik aunHW dw kI ik`qw sI qy gurU
gRMQ swihb dI ivAwiKAw v`l aunHw dw ruJwn ikvyN bixAw[
au. myry ipqw jI bhuq mltIPYstf (bhu-p`KI sKSIAq) sI[ ieh
mYN dyiKAw nhIN jo mYN suixAW, vysY auh ieQy hI Kwlsw skUl,
Kwlsw kwlj AMimRqsr 'c hI pVyH ny[ aunHW ieQy hI bI.ey Aqy
iPr bI.tI kIqI[ pihlW AiDAwpk rhy skUl 'c myrw iKAwl
lwielpur qy nnkwxw swihb [ieh ijhVy ibSn isMG smuMdrI
vgYrw ny ieh aunHw dy ividAwrQI sI qW hI bwAd iv`c ieh
aunHW dy kOntYkt iv`c rhy, qy Awp dy aunHw idnw iv`c ipRMsIpl
bwvw hrikRSn isMG kwPI mShUr sn aunHW nwl vI bVy qAlukwq
rhy sn qy AiDAwpn qoN bwAd ienHW iPr vkwlq kIqI qy Pyr
jdoN dyS dI vMf hoeI audoN q`k vkwlq krdy rhy[
pR. quhwfy pirvwr dI koeI hor kQw khwxI quhwnUM Xwd hovy ik quhwfyy
dwdw jI dI mOq qoN bwAd quhwfy ipqw jI ikvyN ply ?
au. irSqydwrW ny myry ipqw jI qy qwieAw jI dI pwlnw kIqI[ jdoN
v`fy ho gey aus qoN bwAd myry qwieAw jI ny zmIn vgYrw sMBwlxI
SurU kr id`qI[ ienHW dw Awps iv`c aumr dw cwr-pMj swl
dw &rk sI, qwieAw jI Awp AnpVH sn pr aunHw ikhw ik
mYN qYnUM pVHw idMnw[ ienHw nUM pVwHieAw aunHw vkqW iv`c jdoN ik
Swied pVwHeI dw eynW lokIN igAwn vI nhIN sn lYxw cwhuMdy
qy iPr vI pVHwieAw jdoN Swied ieh AiDAwpk vI l`g gey,
ienHw ny igAwnI vI kIqI hoeI sI Awm qOr qy swry ienHw nUM
igAwnI jI vI kihMdy huMdy sn[ qwieAw jI kihMdy ik dyKo igAwnI
jI mYN qhwnUM pVHw id`qw, ijhVI prvirS krnI sI kr id`qI
AY, hux ieh zmIn coN ih`sw nhIN mYN dyxw qhwnUM, hux qusIN kmwaU
hYgy AW qy hux AwpW v`Kry ho jweIey[ iPr ieh Awpxw
ieMfIpYNfflI jo kuC vI jwiedwd jW swfw ruqbw bixAw ieh
koeI ivrsy iv`c nhI imilAw ikauNik jo kuJ vI sI auh swrw
qwieAw jI koly sI[ bhuqw qW pYsw ienHw ny pRYkits coN kmwieAw,
AOr bhuq kmwieAw, jdoN kIqI AW audoN bhuq eI izAwdw kmweI
kIqI Aw pr jdoN iPr C`f id`qI dyS vMf qoN bwAd qW iblkul
moV ilAw Awpxy Awp nUM qy pRYkits vI C`f id`qI qy kihMdy ik
hux nhIN ijhVw kmwieAw auh ikhVw nwl ilAWdw swrw ip`Cy
C`f ky Aw igAW qy hux Aw hwlq AY[ gurbwxI dw igAwn jW
lZn ienHw nUM bcpn qoN sI AOr bhuq izAwdw sI[ mYnUM bcpn
'c vI Xwd AY ik auNJ izAwdw k`tV nhIN sIgy ijvNy ik iksy
nUM huMdw ik inqnym krnw jW hor, auh iblkul nhIN sI krdy
qy vkwlq dw ik`qw quhwnUM pqw eI AY ijvyN dw huMdw ijhVy klwieMt
dy qusIN vkIl EN auhnUM eI s`cw is`D krnw BwvyN ik pqw vI
huMdw[ keI vwrI ik auh Zlq vI huMdw qusIN Awpxw kys qW
lVnW eI huMdw so ievyN gurbwxI dI bhuq izAwdw lZn sI[
sMsikRq qy &wrsI dy vI ivdvwn sIgy &wrsI bhuq A`CI AWdI
sI ienHw nUM qy ikauN ik mYnUM Xwd AY ik &wrsI dy pyprz ienHw
kol AwieAw krdy sI korYkSn vwsqy[ auh igAwn ijhVw sI,
auh bcpn qoN sI mqlb bhuq izAwdw igAwn, lZn, isìKAw
ijhVI sI gurbwxI dI pihlW qoN sI, ieh nhIN ik Acwnk dyS
vMf hoeI qy aunHw gurbwxI dI ivAwiKAw SUrU kIqI[ ijMnw icr
quhwfy 'c pihlW koeI auhdw AwDwr nw hovy qusIN eynW v`fw kMm
qW ArMB eI nhIN kr skdy so auh pihlW qoN sI pr ik`qw ieh
sI vkwlq dw so aus smyN ieh soc nhIN sI[ jdoN dyS vMf
ho geI bVI grIbI dyKI ikauNik ieh sB kuC auQy rih igAw
dUjw ienHw nUM Awdq sIgI ik ijMnw pYsw kmwauxw auhnUM ienvYst
kr dyxw, r`Kdy nhIN sI[ zmIn KrIdI jwxI hor krI jwxw[
swfy a~uQy dyS vMf dy smyN igAwrW mur`by sI (mur`bw mqlb 25
eykV zmIn) pwiksqwn iv`c ieh sI[ hor vI hoxy AW ieMPYkts

bwkI dw qW mYnUM nhIN bhuqw pqw[ zmIn AWidAW qW koeI imlI
nhIN sI (dyS vMf auprMq)[ AwrjI qOr qy vI Cy mhIinAW bwAd
jw ky imlI, Swied bwrW eykV sI[ AsIN cwro b`cy ijhVy sIgy,
swry pVHn vwly sIgy[ iek myrw BweI myry qoN v`fw sI qy do Coty
sIgy[ v`fy BweI ny dsvIN dw iemiqhwn id`qw sI[ eynW zrUr
sI ienHw dy (ipqw jI dy) idmwg iv`c ik mYN b`cy AnpVH nhINgy
r`Kxy, ik hux ZrIbI hoeI mYN ienHw nUM nw pVHwvW[ TIk AY AsIN
srkwrIN skUlW iv`c pVyH[ ieh Aw ik AsIN pRweIvyt skUlW 'c
nhIN pVyH, pr pVHwieAw aunHw ny swnUM[ kw&I AOKy idn dyKy jdoN
Acwnk vMf qoN bwAd AsIN nwBy cly gey[ ies krky pYsw koeI
nhIN sI[ nwBy swfy koeI irSqydwrI nhIN sIgI, ienHw dw (ipqw
jI dw) koeI purwxw ividAwrQI sI[ jo ik au~Qy 'ey.A~Ys.AweI.
l`gw sI, auhdy nwl pqw nhIN iks qrW imlwp hoieAw qy auhnUM
kihx l`gy ik, "qusIN Aw jwE mYnUM qyrI mdd cwhIdI ey"[ qy
aunHy mdd kIqI vI hr qrHW, BwvyN Coty moty kMmW vwsqy eI aunHy
kwPI mdd kIqI swfI[ ijhVw mkwn swnUM imilAw vMf qoN bwAd
auh qylIAW dw mkwn sI, auhdy 'c iek v`fw swrw dlwn sI,
iek pwsy kohlU ijhw l`gw hoieAw sI mqlb ik Q`ly dUjw Ku`lWH
eI dlwn sI qy auhdy ipCly bMny Cotw ijhw ivhVw sI, auhdy
iv`c iek pMp (pwxI vwlw nlkw) sI, qy auQy eI rsoeI[ so
qusI kih lau ik cu`lwH bixAw sI[ swfI rihx dI jgHw ijhVI
eynI sIgI[ AOr ausy mkwn dy iv`c hI bYT ky ienHw ny AwrMB
kIqw tIky qy Anuvwd dw kMm[ AOr mMjy qy bYT ky krdy sI[
jo Anuvwd vwsqy ifkSnrIz jW mdd vwsqy ikqwbW ijvyN mYkwilP
cwhIdw sI jW SbdwrQ cwhIdw sI, auh sB ienHw dy dosq-
im`qr bhuq sIgy, auh iPr hOlI-hOlI pqw kr ley ik ik`Qy koeI
rihMdw ey, iks qrWH ey aunHw ny swirAW ny PRI ienHw nUM ieh sB
kuJ id`qw[ mqlb KrIdx dI qW smr`Qw eI koeI nhIN sIgI[
auh iPr aunHw ny id`qy[ iek QW bYTy huMdy sI qy Awly-duAwly poQIAW
r`KIAW huMdIAW sI klm qy dvwq dy nwl[ Awp eI isAwhI
bxwauNdy sI holfr dy nwl[ ErIznl A`j vI BweI gurdws
lwiebRyrI, grU nwnk dyv XUnIvristI, AMimRqsr iv`c pey ny
[
pR. quhwfI ijhVI goq iQMd jW sMDU ienHw dy ieiqhws bwry qusIN jwxdy
E ik ieh ik`QoN SurU hoeIAW jW ikvyN?
au. nhIN mYN ienHw bwry kuC nhIN jwxdI[ ijvyN qhwnUM pqw eI ik
myrw ik`qw eI hor ey[ ies leI mYN pMjwbI bwry bhuqw nhIN jwxdI,
myrw pMjwbI v`ly koeI eynW ruJwx eI nhIN irhw[

pR. dyS dI vMf qoN pihlW quhwfw auDr rihx-sihx ikvyN dw sI[
au. hweI imfl klws[ pwrtIAW-pUrtIAW bVIAW krdy huMdy sI[
jdoN pwrtI hoxI qIh-cwlI bMdy Awxy, mYN jo socdI AW ik ieh
sB jo vI sI Awpxy ik`qy (vkIlI) nUM bVHwvw dyx vwsqy sI,
mYnUM ieh vI Xwd AY ik AYqvwr nUM tWgy qy jwxw qy tokrIAW
dIAW tokrIAW PlW dIAW Br ky v`Kry-v`Kry ijhVy j`j Awauxy
ijMnHW nwl aunHw dw koeI kOntYkts hoxw aunHw nUM qohPy dyxy, myrw
iKAwl ieh sB kuJ ik`qy nUM prmot krn leI sI[
pR. quhwfy mwqw jI kI kMm krdy sI?
au. auh GrylU pqnI sn[ auh isrP pMjwbI jwxdy sI iedMU v`D nhIN
sI pVy,H pr auh bhuq idAwlU sn[ mYnUM nhIN Xwd ik kdy aunHw
ny mYnUM iJVikAw vI hovy izMdgI iv`c, jw swnUM mwirAw hovy ,aNuJ
vI bVw G`t boldy sI[
pR. quhwfy vMf qoN pihlW rozwnw dy ruJyvyN kI huMdy sI?
au. bìcAW ny skUl jwxw huMdw[ bwkI Gr 'c kdI kMm nhIN sI ikhw
swnUM[ nOkr cwkr Gr huMdy sIgy jW mW ny Kwxw dyKxw jW bxwaux
iv`c mdd vI krdy hoxy AY, bxwauNdy vI hoxy AY, ieh nhIN ik
swry kMm nOkrW qy hI fIpYNf sn, mW vI dyKdI sI[ pr mYN
kdy Gr 'c kMm nhIN sI kIqw, vMf qoN pihlW vI qy bwAd vI
kdy nhIN kIqw qy nw hI kdy aunHw ikhw ik qusIN rsoeI 'c kMm
kro jW qusIN rotI bxwauxI AY k`pVy Doxy AY jW Awh krnY, kdy
nhIN sI ikhw[
pR. Awpxy bcpn dy swQIAW bwry d`so?
au. eynW ku mYnUM Xwd AY ik AsIN tWgy 'c skUl jwieAw krdy sI,
qy auhdy 'c muslmwn kuVIAW vI sI[ tWgw vI muslmwn dw sI[
auhdw frwievr vI muslmwn huMdw sI[ qwirkwbwd iek klOnI
sI, ij`Qy izAwdw nIvI jwqI dy muslmwn rihMdy sI[ auh rsqy
'c AwauNdI sI[ tWgw swfy Gr AwauNdw huMdw sI[ AsIN qwirkwbwd
qoN aunHw nUM lYxw qy skUl jwxw[ kdy idmwg iv`c ieh nhIN sI
ik goq kI cIj huMdI Aw, swnUM iblkùl nhIN sI pqw[ Awh
iQMd jW sMDU vMf qoN bwAd dIAW g`lW ny mYnUM qW ieh Xwd nhIN
ik bcpn 'c myry ipqw ny kdy iQMd iliKAw hovy, kdy nhIN sI
ilKdy, qy hux vI nhIN sn ilKdy[ ieh myry Brw ilKdy sn[
mYnUM ieh vI nhIN sI ivqkrw kdy huMdw BI Aw muslmwn ey, jw
Awh is`K AY[ mqlb ik auh bhuq suihrd soswietI sI, ij`Qy
kdy bìcAW nUM ieh isKweIEeI nhIN sI jWdI, ik ieh ifPrYNss
hYgy ny[ nw kdy idn idhwr dw swnUM koeI bhuqw pqw huMdw sI[
qusIN dyKo is`KW dy GrW 'c vI r`KVI bMnHdy Aw mYN nhIN sI kdy
r`KVI bMnHI[ pqw nhIN jW mYnUM iksy ny rIcUAl isKwey eI nhI
jW iPr mYN aus mwhOl 'c plI mYnUM nhIN pqw ik ieh ikho ijhy
jW ik`dW huMdy Aw, iksy idn dw vihm nhIN sI auh krdy[ kihMdy
ik swry idn TIk ny, brwbr ny koeI Prk nhIN AY[
pR. kI a~uQy ihMdU musilm swry iek`Ty rihMdy sn qy iek`Ty kMm krdy
sn?
au. swry iek`Ty eI sI, koeI Prk nhIN sI[ ieh nhIN sI dìsAw
jWdw ik Aw jI muslmwn AY, iehdy nwl nhIN bolnw jW qhwnUM
l`gy ik ieh koeI mwVw AY jW ihMdU AY, iehdy 'c koeI Prk
AY swfy nwloN[ Awh ijhVw mqlb ik hux sgoN AYs aumr 'c
nhIN hoxw cwhIdw, hux ieh ivqkry ijhy SurU ho gey, audoN nhIN
sI koeI huMdy mYnUM qW Awpxy bcpn 'c Xwd nhIN ik iksy ny
mYnUM koeI ivqkrw dìsAw hovy jW mYnUM koeI PIilMg hoeI hovy[
AsIN skUl jWdy sIgy, au~Qy swfIAW AiDAwpkwvW iv`c vI musilm
huMdIAW sI, bVIAW sohxIAW huMdIAW sI, kwly-kwly burky aunHw
ny pwey hoxy, AOr jdoN auh swhmxy burkw cu`kdIAW sI qW bMdw
auvyN eI vyK ky KuS ho jWdw sI[
pR. kI qusIN Awpxy pirvwr nwl mMidr, msizd jW gurduAwry jWdy sI[
au. hW Kwlsw kwlj dw gurduAwrw sI, au~Qy mYnUM Xwd AY koeI pRogrwm
huMdw sI, qW jWdy sI pr mwqw jI nwl eI, ipqw jI nwl nhIN[
ie`k a~uQy mweI Ju`gI dw gurduAwrw huMdw sI[ au~Qy koeI l`gdw
huMdw sI mylw-mUlw, myry mwqw jI swnUM a~uQy keI dPw lY ky jWdy
huMdy sI[ mqlb ik rotIn nhIN sI, swfw ijvyN ik kihMdy ik
roj gurduAwry jwxw, ievyN nhIN sI [
pR. audoN kdI mOj-msqI leI ikqy GuMmx vI jWdy huMdy sI [
au. mYnUM qW koeI ie`dW nhIN Xwd pr swfw Pwrm hwaUs sI Abwspur,
dUjw stySn sI, pihlW iek lwielpur stySn AwauNdw sI iPr
do iqMn iklomItr qy Abwspur AwauNdw sI, auhdy koly swfIAW
zmInw sn 51 c`k 'c[ mqlb au~Qy Pwrm dy iv`c eI Gr sI,
a~uQy myry v`fI mW auh rihMdy sIgy, bwkI myry iek kzn qwieAw
jI sIgy, ipqw dy koeI dUroN-nyiVauN kzn, auh a~uQy mYnyjr dy
qOr qy kMm krdy sI, Cu`tIAW 'c AsIN a~uQy jWdy sIgy ipMf[
Pwrm qy Kyfxw-KUfxw, khwxIAW suxnIAW, bIbIAW sx k`FdIAW
huMdIAW sI, nwl sx k`FxI, nwl bwqW suxI jwxIAW, nwl bIbIAW
ny k`pVy isaUxy[ aunHw idnW iv`c mSInW-mSUnw qW nhIN sI
AweIAW, h`QW nwl eI k`pVy isaUNdIAW huMdIAW sI[ iPr drIAW

auxnIAW, mMjy auxny[ bcpn 'c AsIN gùlI-fMfw bVw KyifAw
ikauNik myrI BYx koeI nhIN sI, swry Brw eI sIgy, ies leI
AsIN gu`lI fMfw bVw KyifAw[ bMty bVy Kyfy[
pR. audoN ivAwh ikho ijhy huMdy sI[
au. bVy fIsYNt, mYnUM Xwd AY lwielpur dy nyVy-qyVy pMj-s`q Pwrmz
iv`c srdwrW dy Gr sI[ aunHw iv`c eI rxjIq isMG Aqy jiqMdr
Bu`lr dy ipqw jI vI rihMdy sn[ srdwr, qhwnUM pqw eI Aw
ik srdwr qy j`t iv`c &rk r`Kdy sIgy, ieh nhIN ik mwVw
smJdy sIgy, ievyN dw kuJ nhIN, ijhVy bhuq izAwdw zmInw vwly
sI, auh Awpxy Awp nUM srdwr khwauNdy sI[ ijhVy izAwdw
zmIn vwly sIgy, auh Pwrm hwaUs iv`c rihMdy sI qy ijhVy G`t
zmInw vwly sIgy, ijvyN ik pMj eykV qoN G`t vwly auh ipMf 'c
rihMdy sIgy[ so aunHw Pwrm hwaUsz vwilAW nwl swfw jwxw Awauxw
sI[ bhuq izAwdw nhIN pr sI[ qy aunHw dIAW ivAwh SwdIAW
qy mYnUM Xwd AY ik AsIN jWdy huMdy sIgy qy bVIAW fIsYNt SwdIAW
sI[
pR. ivAwh iv`c kI-kI rsmW krdy sn?
au. mYnUM bhuqw nhIN Xwd pr, hW iek auh ijhVw pwxI 'c du`D
pw ky pYsy-pUsy su`t idMdy sn, iek gwnw Xwd AY ik gwnw bMnH
ky auhdIAW gMFW KulHwxIAW, auh vI Xwd kI krdy huMdy sIgy,
AsIN Awly-duAwly KVHy huMdy sIgy jW ieh Xwd ik vwgW guMdxIAW[
mqlb ik Sgn krdy sI swry pr bVy fIsYNt ijhy qrIky nwl
auhdy 'c koeI hùlVHbwjI ijhI nhIN sI huMdI[
pR. audoN lok n`cdy-gwauNdy vI sI?
au. hW, iblkul AOrqW bVy A`Cy suhwg qy GoVIAW gwauNdIAW sn[
pR. qusIN kdI koeI mylw jW iqauhwr dyiKAw[
au. mYnUM mweI Ju`gI dw gurduAwrw Xwd AY ik bhuq BIV huMdI sI
qy Pu`lIAW dw pRSwd imldw sI, a~uQy jWdy huMdy sI, kdy kdweIN
m`Qw tykx bIjI ny lY jwxw ik c`lo qhwnUM mweI Ju`gI dy gurduAwry
lY c`lW[
pR. qhwnUM sB qoN vDIAw iqauhwr jW idn ikhVw l`gdw sI?
au. swfy Gr 'c mYnUM l`gdw koeI Kws iqauhwr mnwieAw eI nhIN
sI jWdw, iek myry v`fy Brw dw jnm idn zrUr mnwieAw jWdw
sI, bwkI swfw iksy dw jnm idn nhIN sI mnwieAw jWdw[
auh vI Swied pihlw myl b`cw sI, iqMnw BYxw qoN bwAd[ audoN
qhwnUM pqw kuVIAW dw bhuqw pRoprtI dw h`k vI nhIN sI huMdw[

ieh ijhVw dUjw ivAwh vI krvwauNdy sIgy ik muMfw jMm pvy,
Swied pihlw muMfw sI Gr iv`c, bwkI qy swfy koeI iqauhwr
nhIN sI mnwauNdy huMdy[
pR. quhwfy BYx-BrwvW dy kI nwm hn?
au. myry ipqw jI dy do ivAwh sI, myry v`fy mW ijhVy Aw aunHw dIAW
iqMn bytIAW sI[ aunHw dy nwm sn guridAwl kOr, gurbcn kOr
qy hrBjn kOr[ AsIN cwr sI, v`fy BweI dw nwm KuSdrSn
isMG, do myry qoN Coty sIgy iek dw nwm ieMdrjIq isMG qy dUjy
dw nwm gurdrSn isMG[
pR. aunHw idnW iv`c koeI qmwiSAW vwly jW jogI vgYrw vI AwauNdy
huMdy sI?
au. hW AwauNdy huMdy sI[ ie`k auh mYnUM Xwd AY rwSy AwauNdy huMdy sI,
vwx dIAW ju`qIAW pweIAW hoxIAW, v`fy-v`fy pYr qy cOVY-cOVy bMdy[
myrw iKAwl G`to-G`t s`q-s`q Pu`t k`d hoxy aunHW dy, auh l`kVW
pwVx AwauNdy huMdy sI[ pUrIAW swl dIAW l`kVW pVvw ky r`Kdy
huMdy sI[ dOly Swh dI cUeI vwly AwauNdy huMdy sI, aunHw dy isr
in`ky-in`ky qy Q`loN ju`sw pUrw cOVw, auh mMgx AwauNdy huMdy sI[
ieh do XwdW bVIAW p`kIAW qy klIAr ny[ auh ie`Qy Aw ky
nhIN kdy dyKy AsIN[ iek jdoN AsIN ipMf jWdy huMdy sI au~Qy jWglI
aunHw nMU kihMdy huMdy sI, myrw iÂwl AslI ijhVy trweIbl hoxy
Aw[ bwAd 'c jw ky lok (pMjwbI) aùQy v`s gey qy zmInw iml
geIAW, pihlW au~Qy jWglI eI v`sdy sI qy auh aus zmIn qy
kMm krdy sI[ aunHw 'c jnwnIAW vI cwdrW bMnHdIAW sI qy bMdy
vI cwdry bMnHdy sI AOr bVy au~cy huMdy sI, jnwnIAW vI bVIAW
au~cIAW, bMdy vI bVyH au~cy huMdy sI[ Pwrmz qy kMm krdy sI
qy hor vI GrW dy iv`c Aw ky koeI kMm qusIN krvwauxw ey qW
auh swrw kuC kr idMdy sn, auh vI nhIN eyDr Aw ky kdI vyKy[
AOr iek g`l hor aunHW dI rotI bhuq v`fI huMdI sI qy sYNtr
'c r`K ky swry eI qoV-qoV ky KWdy sI[ auh bhuq v`fy cor sI
ijvyN ik aunHW ny kpwh cugx gey qW auh corI kr leI, kxk
v`Fx gey qy BrIAW corI kr leIAW qy qwieAw jI swfy ijhVy
mYnyjr vI sIgy, auh (jWglI lok) b`krIAW r`Kdy sI qy ByfW
vI, qy aunHw ny iPr jdoN corI krnI qW ienHw ny iPr aunHw dIAW
ByfW, b`krIAW lY AwauxIAW Awpxy Gr[ hor vI mulwjm hoxy
ijnHW nUM sIrI kihMdy ny, aunHw ilAw ky qy, Pwrm hwaUs iv`c jgwH
qW bQyrI huMdI Aw a~uQy qwV dyxIAW qy auh b`krIAW, ByfW nw
C`fxIAW aNuny icr q`k ijMnw icr q`k aunHw qoN kuC mMnvw nw
lYxw[ ieh bhuq ieMtr`sitMg ey[ mYnUM Ajy q`k Xwd ey ik b`krIAW
qy ByfW rOlw pweI jWdIAW sn AMdr[
pR. kI qhwnUM kIrqn jW sMgIq suxn dw jW gwaux dw SONk huMdw
sI[
au. nhIN mYnUM qW iek sur vI k`FxI nhIN AwauNdI[
pR. qusI koeI swz vjw lYNdy ho jI[
au. nw iblkul nhIN, hW pr mYnUM sMgIq nwl ieMtr`st bhuq AY,
lZn bhuq AY, bhuq A`Cw l`gdw pr myry 'c ieh gux nhIN hYgw[
pR. quhwfy kol aus smyN ryyfIau sI?
au. hW sI, AOr rwdr adoN nvyN-nvyN ryfIau sI qy bVHI hYrwnI huMdI
sI ik iehdy iv`coN Awvwz ik`QoN AwauNdI AY[ myrw iKAwl AY
vMf qoN QoVHw icr pihlW eI ryfIau AwieAw swfy kol, ikauNik
pihlW swfy kol koTI sIgI qy auh bwpU jI ny vyc id`qI qy bwAd
iv`c koTI nvIN bxweI sIgI, AsIN audoN vMf smyN vI nvIN koTI
iv`c rihMdy sI, jdoN swfy kol ryfIau sI, myrw iKAwl (19..)
45, 46, 47 'c hovygw[
pR. audoN ikhVy pRogrwm AwauNdy sI ijhVy qusIN vyKdy sI?
au. mYnUM Xwd nhIN eynW[
pR. quhwfy bcpn dy mn-psMd dy iKfOxy ikhVy sn?
au. mYN bcpn 'c brMitAw nwl bhuq KyifAw, gùlI fMfw KyifAw qy
gùfIAW nwl mYN nhIN KyifAw[ muMifAW vwlIAW KyfW KyfIAW,
ikauNik Brw sIgy iqMn, qy mYN k`lHI iv`c PsI sI[ iv`c iek
v`fw sI, iek Cotw sI, aunHw dy nwl eI KyfdI rihMdI sI[
pR. quhwfy kol quhwfy pirvwr dI koeI ieiqhwsk inSwnI hY?
au. myrI mW dI iek kuVqI hYgI Aw, auh mYN AwpxI bytI nUM id`qI
AY AgWh, mY ikhw ieh qyrI nwnI dI kuVqI AY, bs auh kuJ
kroCIey dw kMm krdy huMdy sI, kdy-kdy auh slweIAW nwl auxdy
huMdy sI[ myry pws Ajy vI hYgIAW ny, l`gIAW hoeIAW iksy cIj
nUM[
pR. vMf qoN pihlW a~uQy lokW dw jIvn qy rihx sihx ikvyN dw sI?
au. A`Cw sI[ bhuq suKwlw sI] AOr lwielpur istI qW eydW dw
sI bVy KùlyH-KùlyH bwzwr, AwbwdI bVI QoVHI sIgI[ mqlb ijvyN
cMdIgVH dIAW sVHkW ny nw, eydUM vI cOVIHAW sVkW sI, AOr
lwielpur qW iek sYNtrl klOk tOvr sI, qy auQoN cwry pwsy
ryfIeytr krdIAW sI cOVIAW sVHkW[ ieh istI dI g`lH AY,
AsIN qW istI 'c rihMdy nhIN sI, jweIdw qW huMdw sI, bhuq
cOVIAW-cOVIHAW sVHkW KùlHIAW, kdy koeI Byd Bwv nhIN sI vyiKAw
kuC nhIN, koeI ivqkrw nhIN sI[ bVw lokW dw swdw jIvn sI,
AOr suKwlw sI[
pR. kI aus vyly ihMdU musilm Awps iv`c dUrI r`Kdy sn?
au. mYnUM sgoN auh Xwd AY, jdoN ieh 'tofI b`cw hwey-hwey' dy jlUs
inkldy huMdy sI, auh mYnUM Xwd ny auh pqw nhIN kI huMdw sI,
AOr skUlW dy b`cy vI nwl eI l`g jWdy huMdy sI 'tofI b`cw hwey-
hwey'[ ibRtISrz dy AgNyst myrw iKAwl vRlf vwr dy AMgyst
k`Fdy huMdy sI[ iek mYnUM Xwd AY kihMdy jI m&rl bux ky idau,
zurwbw bux ky idau jI, pYk kr-kr ky ByjI jwxy[ ieh cIjW
vI pROblI vlf vwr 'c eI jWdIAW sI[ bwkI gurpurb qy jlUs
mYnUM Xwd AY, auh vI inkldy huMdy sI[ bwkI muslmwnw dy vI
inkldy hoxy[ bwkI koeI eynw nhI Xwd koeI dMgw vgYrw[
pR. quhwfy ielwky dI koeI Kws cIz mShUr sI ijvyN koeI kwrIgr
bxwauNdw hovy?
au. nhIN mYnUM nhIN Xwd ikauNik mYN bhuq CotI huMdI sI[
pR. qusIN koeI lok kwQwvW khwxIAW ijhVIAW quhwfy ielwky 'c mShUr
sn kdy suxIAW hox[
au. nhIN, bwqW eI suxIAW bVIAW lMbIAW-lMbIAW[ ijauN SurU hoxw
ieMtrst qW bìcAW dw huMdw eI Aw, AOr rwq dyr qweIN l`gy
rihxw[ aunHW vI suxweIN jwxI qy AsIN vI roj aunHw dy duAwly
bihxw, AsIN kihxw ik swnUM bwq suxw qy nwl aunHW ny sx k`FI
jwxI, Swied r`sy v koeI Byd Bwv nhIN sI, koeI ivqkrw nhIN
sI[
pR. quhwfw auDr vwlw skUl ikvyN dw sI?
au. mYN gOrimMt skUl 'c pVIH AW[ audoN pRweIvyt skUl ieMny nhIN
sI huMdy, Sihr 'c Swied audoN bxdy eI G`t sI[ bVw A`Cw
skUl sI, sYNtrl ijhI iblifMg sI[ swry pwsy brWfw sI, swfI
kuikMg dI vI klws hoieAw krdI sI[ muslmwn tIcrz huMdIAW
sI, bVIAW sohxIAW, TIk sI mhOl[
pR. skUl dw nwm kI sI?
au. gOrmYNt grlz skUl kuVIAW dw iek`lw sI[
pR. qhwnMU skUl ivc dwKl iks ny krvwieAw sI?
au. myry Pwdr qW iksy b`cy nUM vI pihlW dwKl nhIN sI krvwauNdy,
Gr ivc itaUtr r`K ky Gry pVHweI jwxw qy pMjvIN 'c jw ky
dwKl krvw dyxw[ jdoN vMf hoeI AY myry Coty BrwvW ny Ajy pVwHeI
SurU nhIN sI kIqI, mqlb donW ny Ajy skUl nhIN sI juAwien
kIqw[
pR. qhwnUM pVwHeI bwry Xwd hY ik aus smyN kI pVHwauNdy sI[
au. mYnUM QoVw ijhw Xwd hYgw, aurdU pVHWdy sIgy, pMjwbI vI pVHwauNdy
hoxgy, ieMgilS vI pVHwauNdy sI[
pR. qusIN skUl ivc koeI Kyf vI r`KI hoeI sI?
au. mYN hmySW pVHweI iv`c pihly drjy qy AwauNdI sI[ bwkI audoN
KyfW vI huMdIAW sI, StwpU Kyfxw,dr`Kq hoxy aunHw dy au~qy cVH
jwxw, iek auh r`sI ijhI t`pdy sIgy, iek bìcAW ny ieh
bxwieAw sI ik BuAWtxIAW lvoN qy audoN q`k nhIN rukxw jdoN
q`k qusIN c`kr Kw ky if`g nhIN jWdy, ieho ijhIAW KyfW sI[
audoN bwkI myyrw iKAwl bwsikt bwl sIgI[ audoN mY CotI sIgI,
qy v`fIAW kuVIAW eI KyfdIAW sI[
pR. dupihr nUM qusIN skUl iv`c rotI vgYrw lY ky jWdy sI?
au. pqw nhIN koeI Xwd nhIN[
pR. audoN qusIN ilKx leI kI vrqdy sI?
au. audoN dvwq huMdI sI, pYNn-SYNn qW koeI nhIN sI huMdw, bs dvwq
eI huMdI sI, l`kV dI fMfI huMdI sI, mUhry in`B cVwHeI huMdI
sI, qy auhnUM ifp kr-kr ky ilKdy huMdy sI[ rMg-ruMg ijhy Aw
gey sI qy nkSy ijhy bxwauNdy sW qy bwkI audoN pNYnisl vwly rMg
vI Aw gey sI, ijMnWH dy nwl AsIN ifPrYNt sUibAW nUM klr krdy
sI, mqlb audoN Aw gey sI QoVyH ijhy[
pR. qhwnUM koeI skUl dI Kws Gtnw ijhVI Ajy vI Xwd hovy[
au. jdoN swfI kuikMg klws hud M I sI, kuikMg nw Gr kdy iksy ny krvweI
sI, nw mYnMU AwauNdI sI, nw kdy ieMtr`st sI, qy iPr hmysW gVbV
ho jwxI qy pws nw hoxw auhdy 'coN tIcr AwauNdI hud M I sI, auh
Kw ky vyKdI huMdI sI ik ieh jo bxwieAw, mqlb ijvyN iPrnI
bnwxI qy auh kdy gwVHI bx geI ie`t vrgI qy kd... auhdy coN
burw eI hwl hud M w sI kuikMg nhIN sI AwauNdI mYn[ MU ieh jo mYN
d`s rhIN AW ieh vMf qoN pihlW dw d`s rhI AW[
pR. quhwfy AiDAwpk Awm ikvyN pyS AwauNdy sI?
au. myrw iKAwl TIk sI[ mYN qW brwiet stUfYNt sIgI, mYnUM qW
vYsy eI QoVHI qv`jo izAwdw id`qI jWdI sI[ ijhVw b`cw Pst
AwauNdw ey nw, auhnUM hmySW tIcr vI psMd krdw qy b`cw vI
psMd krdw[
pR. ij`Qy qusIN rihMdy sI lwielpur auh quhwfw Gr ikvyN dw sI[

au. dyKo mOfrn koTIAW dI ifjweIinMg QoVHI hor qrWH dI hox l`g
geI sI pr auh bhuq v`fw Gr sI, mqlb sB qoN mOfrn hwaUs
jW iek srdwr sMpUrn isMG dI koTI sIgI, srdwr sMpUrn isMG
qusIN suixAW eI hoxY ik auh bhuq AmIr AwdmI sn[ aunHw
dw bwg dy iv`c Gr bixAW hoieAw sI, aunHW dw myrw iÂwl
swfy nwloN SoSl styts vI kwPI hweI sI[ ieh ijhVw swfI
koTI sIgI, rwdr ids vwz dw vMn AOP dw bYst vMnz ieMn
dw dYt klOnI[ v`fI koTI bxI sI, AOr mOfrn auhnUM smJdy
sI[ mOfrn ieMn doz tweIm[ mUhry do bYTkW, sYNtr coN lMGx
dI jgHw, iPr Awly-duAwly kmry Aw gey, au~cIAW-au~cIAW C`qW
vwly, ijhVI 35-35 Pu`t vwlI C`q huMdI fbl C`q, AOr mUhry
pihlW G`t C`q vwly, bwAd 'c v`fy, iesy qrWH iek ip`Cy porSn
iefMtIkl, iv`coN dI gYlrI ijhI lMGdI sIgI, iet vwz dYt
tweIm hwaUsz[ swry pirvwr vwsqy ieko eI bwQrUm nhwaux
vwsqy koeI AtYc-AtUc bwQrUm nhIN sI huMdy aunHw idnW iv`c[
pR. quhwfIAW ijhVIAW rozwnw zrUrqW ijvyN du`D vgYrw, auh ik`QoN
AwauNdw sI?
au. m`J r`KI sI [
pR. pSUAW dI dyK Bwl kOx krdw sI?
au. nOkr krdy hoxy Aw, bwkI mwqw qW sùprvweIz eI krdy sIgy[
pR. jdoN ikqy ibmwr huMdy sI qW ielwj ik`QoN krvwauNdy sI?
au. ielwj vwsqy eydW sI jI aunHw idnW dy iv`c hspqwl jwxw qW
loA ifgntI smJdy sI BeI ijhVy lokIN AYPRf kr skdy sI[
swfy GroN kdy koeI hspqwl dwKl nhIN sI hoieAw, kdy pRweIvyt
fwktr quhwfw prsnl fwktr huMdw sI, ijvyN swfw... nwm mYnUM
Bu`l igAw, jy loV pYxI qW Gry Aw jwxw dyKx, quhwfw ielwj
krn vwsqy, jy qhwnUM loV ey qW qusIN auhdI klIink qy jwxw,
hspqwl dw qW mY kdy suixAW eI nhIN ik hspqwl vI koeI
cIz huMdI AY jW ie`Qy dwKl vI hoxw AY, dYt vwz mYtr Pwr
loAr klws pIplz, ieh myrI Dwrnw AY, pqw nhIN Swied
dUijAW vwsqy vI hovy[ jo PIilMg mYnUM Gr 'c imldI sI ik
Gr AwaU fwktr Aw ky vyKU, auhI ielwj krU, dvweIAW
pRskrweIbf krky jwaU[ jW kdy-kdweIN loV pYNdI sI qW auhdI
klIink qy jWdy sI[ AOr fwktr isMpl huMdy sn koeI
AYm.bI.bI.A~Ys, AYm.fI. nhIN sI huMdy[
pR. quhwfy Gr dy nyVy koeI phwV jW nihr sI?
au. nihr jWdI sI, jdoN Kwlsw kOlyj kolOnI Aon ids sweIf dYn
XU krOs dw istI, dyAr vwz dw kYnwl dyAr, auhdy pul qoN
lMG ky iPr Sihr jweIdw sI[ bwkI ie~k qIAW mnwauNdy huMdy
sI, Swied swvyN vI mnwauNdy huMdy sI[ auh mYnUM Xwd AY, dYt
vwz rotIn ik swaux AwieAw jI qIAW mnwauxIAW[
pR. quhwfy pirvwr dw koeI mYNbr iksy rwjnIqk pwrtI dy ivc jW
dyS vMf dy sMGrS ivc Swiml sI?
au. myry Pwdr ijvyN mYN quhwnUM dìsAw ik keI aunHW ny keI pwpV
vyly ny[ iehnW dw pihlW igAwnI krqwr isMG jI nwl myl-
jol sI, bVy AYkitv rhy Swied rws nhIN imldI hoxI ies
leI C`f id`qw[ pr jwxdy sI swirAw nUM, bwkI Gr qoN koeI
rukwvt nhIN sI ik b`cw Awh kMm krnw, Awh nhIN krnw, Awpxy
Awp qy hI fIpYNf sIgy, ij~Dr nUM jIA kIqw c`l pey qy jy
nhIN TIk l`gw qW vwps Aw ky hor rwh PVH ilAw[
pR. jylH vgYrw vI kdy gey sIgy?
au. nhIN ieMny AYkitv nhIN sIgy, bwkI igAwnI krqwr isMG jI
nwl aunHW dI im`qrqw sIgI AnISIAl styzs dy ivc[ bwkI
mYnyizMg kmytI nnkwxw swihb dI sI nw ijhVI, skUl vI nnkwxw
swihb dw mYinz krdI sI, auhdy mYnyjr vI rhy ny ieh[ ieh
rhy zrUr ny rwjnIqI ivc, pr aus lYvl q`k nhIN ijvyN
pOlItISIAn huMdy ny[
pR. jdoN pwiksqwn bixAw aus vkq quhwfI aumr ikMnI sI?
au. mYN CyvIN 'c AweI hYv jst tykx AYfimSn ien CyvIN, so igAwrW
ku swl dI sI[
pR. jdoN dyS vMf dI ^br pqw l`gI qW aus vkq qusIN ik~Qy sI?
au. dyKo jI ijhVI swfI koTI sI nw, ieh ijhVI koTI ifskrweIbf
kIqI Aw nw, iPr vyc id~qI aunHW ny, myrw iKAwl vycI vI
prOblI 42-43 'c Aw, ieh vycky ie~k hor hwaUs bxwieAw,
auhdy ivc bhuq Ku~lHHI jgHw sIgI[ ieh qW mYN quhwnUM dìsAW
nw ik bOks tweIp sI, ijhVI pihlI ifskrweIbf kIqI, hY
qW v`fI sI, pr bOks tweIp, auh ijhVI bxweI sI auhdy A`gy
bhuq v`fI jgHw qy iPr auh hwaUs bixAW sI, iPr auhdy ipCly
pwsy vI AwaUt hwaUs bxy hoey sI, kmry ijhy lweIn dI lweIn[
ieh pwrtISn qoN koeI Cy mhIny pihlW, a~uQy koeI lok Aw ky
rhy swfy AwaUt hwaUsz ivc qy auh lyfIz ijhVIAW sI nw bhuq
roieAw krdIAW sI qy AsIN AwpxI mW nUM pu~Cdy sW ik ieh
roNdIAW ikauN ny? ikauNik swnUM bìcAw nUM kI pqw ieh ikauN
roNdIAW[ audoN AweIfIAw hoieAw, kihMdy jI ik koeI rwvlipMfI

'c rwiets hoey ny qy auh lok a~uQoN au~jV ky Awey ny qy aunHw
nUM auQy rìKAw ey, ieMnW ku mYnUM XWd AY[ aus qoN bwAd myrw
ie~k kzn bR`dr sIgw hI vwz ien dw AwrmI, auh JWsI dy
lwgy postf sIgw, qy skUl-skwl swry bMd ho gey sIgy ikauNik
rwvlipMfI dy rwiets qoN bwAd kMm SurU ho igAw sIgw qy auh
AwieAw hoieAw sIgw Cu~tI qy bwpU jI ny swnUM cwrW nUM auhdy
nwl Byj id~qw JWsI[ AsIN nhIN dyiKAw pr swfy mwipAW ny
ieh sB dyiKAw, qy AsI auhdy koly eI rihMdy sIgy ij~Qy vI
koeI AwrmI kYNt huMdw sIgw swnUM qW koeI igAwn nhIN pr ieMnW
ku zrUr pqw ik g`fIAW bMd ho geIAw, rOlw bVHw pY irhw, vUeI
vr kmpYrytyblI ieMn dw sYns vUeI vr ilivMg ivd ihMm
iclfrn[
pR. quhwfw pirvwr jw quhwfy qwieAw jI auh swry ikvyN ie`Dr Awey?
auu. qwieAw jI ny kI kIqw jdoN rwvlipMfI dy rOiets hoey nw, mYN
qhwnUM dìsAw ik auh AMnpVH sIgy[ t`br aunHW dw bhuq v`fw
sIgw zmINn aunHw kol vI bhuq sI[ qwieAW jI vwz Awlso ids
tweIp ijvyN ik jwiedwd bxwaux ivc ieMtr`st huMdw ey nw,
SurU qoN Swied irSqydwrW ny pwilAw pqw nhIN ikMnI zmIn id~qI
ikMnI nhIN id~qI pr AKIr aunHW ny sym mur`by bxw ley ijMny
swfy sIgy qy iPr aunHW ny ikhw ik igAwnI jI AsIN mohI iSPt
kr lYdy Aw pirvwr swry nUM nwly smwn swrw Byj idau[ bwpU
jI kihMdy AYvyN lMbVdwr, aunHW nUM lMbVdwr kihMdy huMdy sI auh
lMbVdwr sI c`k nM. 41 ijhVw smuMdrI swhb dw c`k sI nw
ibSn isMG smuMdrI dw auhdy nwl dw c`k sI, r~K bRWc auh
au~Qy rihMdy sIgy qy bwpU jI kihMdy, "lMbVdwr AMnpVH AY iehnUM
kI pqw AY gOrmYNt bdl jWdI pr rYAw (jnqw) QoVI bdl jWdI
AY[ hYN gOrmYNtW bdldIAW rihMdIAW ny qy gOrmYNt dy qusIN rUlz
Pwlo kro au~Qy rhI jwau au~Qy kI ey"[ kihMdy, "iehnUM jwx idau
AsIN nhIN jwxw"[ aunHW ny Awpxw swrw smwn kImqI sI jo
auh vI qy pUrw pirvwr mohI iSPt kr ilAw isks mMQs bIPor
pwrtISn jdoN rwvlipMfI dy rwiets hoey aus qoN ieMmIjytlI
bwd 'c iSPt hoey bwpU jI ny kuC nhI kIqw[ auh qW cly gey
jdoN rwiets hoey ny qW Kwlsw kOlyj kYNp bx igAw sIgw qW
auh inkl ky dy iff kYrI AYnIiQMNg ivd dYm[ bwkI auh bhqw
Gr 'c smwn r`Kdy nhIN sIgy aunHW smwn ilAw qy kYNp 'c Aw
gey ny kYNp 'coN b`sW-bu`sW c`ldIAW sIgIAW, b`s 'c bYT ge[y
bwkI swfy Gr dw koeI jI mirAw nhIN bwkI b`s 'c bYT ky
iPr ieDr Aw gey[qy ie~k myrI mW dw hwP bRdr sI mweI

mW dw EnlI cweIlf AwP mweI nwnI qy myry nwnw jI dIAW
vI do SwdIAW sI, dUsrI mW 'co ie~k hwP bRdr sI, ijMnHy swfy
kol rih ky hI AYgrIklcr kOlyj qoN AYm.AYs.sI. kIqI sI[
swfy Gr 'c hI bwpU jI ny aunHW nUM pwrtISn pw ky rihx leI
jgHW id~qI hoeI sI ikauNik hI vwz mYryf bwkI b`cw nhIN sI
koeI bIvI sIgI, au~Qy eI auh rihMdy sI nwl eI auh Awey ny
ienHW dy qy myry nwnikAW dw ipMf hYgw SMkr luiDAwxw ifsitRk
'c nwn jI vwz AYs.pI.E. kYnwls AYt dYyt tweIm myry mwmw
jI nwl eI au~QoN Awey ny[ kihMdy jdoN auQy phuMcy mu~lWpur a~uQoN
eI Pqih bulweI qy cly gey bwkI bwpU jI nUM nhIN bulwieAw
qy nw eI ikhw ik qusIN Aw jwau[ audoN mqlb ieMnHW nUM rIlweIjySn
hoeI[ bwkI ijhVI swfI ie`Qy mohI 'c zmIn sI auh bwpUjI
ny pihlW eI Awpxy irSqydwrW nUM dy id~qI hoeI sI[ so ies
leI ie`Qy nw swfw Gr sI qy nw zmIn sI[ iPr ieh jw ky
mohI gey ny mohI ijhVy koeI dUr dy irSqydwr sI aunHW ny ienHW
nUM do cubwry id~qy rihx vwsqy au~Qy iPr ieh jw ky swl-Cy mhIny,
AsIN qW Ajy JWsI sIgy g`fIAW bMd hoeIAW sI[ koeI Awx-
jwx nhIN sI, AnISIAlI g`fIAW ijhVIAW c`lIAW ny auh AwrmI
prsnz vwsqy c`lIAw sI ik AwrmI vwly bMdy trYvl krn mqlb
auh jw skdy sI QoVHw bhuqw pirvwr lY ky, auudoN koeI AwrmI
vwlw Cu`tI Aw irhw sI qy myry v`fy BweI nUM myry kzn ny aunHW
nwl ByijAw sI AsIN qW bwAd 'c iqMny jwxy Awey AW,
pR. quhwnUM ikvyN pqw l`gw ik swrw pirvwr ieQy iSPt ho igAw?
au. kzn d`sdy sIgy[
pR. auhwfy mwqw ipqw jI ny dìsAw ik ikvyN dy hwlwq sI kYNt ivc
jW qusI kuJ A~KIN vyiKAw hovy?
au. mYN qW A~KI kuJ nhI vyiKAw bwkI ZrIbI zrUr vyKI ey[ slvwr
PtI hoxI jdoN AsIN mohI huMdy sI qW k`pVy qW Swied do eI
sUt sIgy jdoN slvwr dw gofw Pt jwxw qW myrI mW ny kI krnw
ik phuMcw k`Fky auhnUM aultw kr dyxw qy mYN kihxw mYN qy nhIN
pwxw ieh, qy aunHW kihxw pYsy nhIN ey nvIN slvwr ik`QoN ilAw
ky dyvW jst vMn AkspIrIAYNs AweI hYv[ Pyr au~Qy dw rihx-
sihx eynW AjIb sI KUh coN pwxI k`Fxw fol ijhw Q~ly su~txw
AsIN qW kdy izMdgI 'c aUT qy hlt vyKy eI nhIN sI, auh qW
auDr kdy huMdy eI nhIN sI [qy aus qoN bwAd jdoN AsIN nwBy
Aw ky vI s~Yt hoey AW aoudoN swfI hwlq mwVI sI[ mYnUM Xwd
AY mYN A`TvIN coN Pst AweI skUl coN qy Awh nvIAW-nvIAW
kYNfIAW ijhIAW c`lIAW sI ie~k pYsy dI ik ds pYsy dI sI

myrIAW shylIAW myry duAwly ho geIAW ik swnUM pwrtI dyh qy
mYN AwpxI mW nUM mnw-mnUM ky Kry rupèIAW ik fyF rupèIAw ilAw
qy jw ky mYN aunHW nUM ds-ds pYsy dIAW kYNfIAW Kvw id~qIAW
qy myry ip`CoN myry Pwdr nUM pqw l`g igAw ik iehdI mW ny fyF
rupèIAw dy id~qw ey iehnUM, PIs vI swrI rupèIAw eI huuMdI
sI, ieMnIAW mYnUM iJVkW peIAW, ieMnW mYnUM gu~sw hoey kihMdy ik
fyF rupèIAw PlwxI QW qy iesqymwl krnw sI qy qUM jw ky auhI
Kvw AweI auhnW nUM[ qy iPr aus qoN bwAd AsIN luiDAwxy iSPt
kIqy AW, hW ieh TIk AY ik myry Pwdr ieh kihMdy sI ik BwvyN
jo mrjI ho jwvy mYN ienHW nUM pVHwauxw zrUr ey bwkI hwlwq swfy
mwVy sI Gr 'c kSmkS mqlb ik ie~k vwrI koeI PIs Swied
dyxI sI, Swied dwKlw dyxw sI ie~k myrI mW dI kzn isstr
rihMdI sI au~Qy qy myry Pwdr myrI mW nUM kihx ik jwh aunHW
qoN pYsy ilAw mMg ky myry mW kihx mYN nhIN jwxw auh kihx
PIs dw dwKlw jwx vwlw b`cw rih jwauU qy ijvyN Gr ivc tYnSn
huMdI Aw ik pYsw hY nhINgw qy pYsw loVIdw ie~k-ie~k rupèIey
ip`Cy keI d&w [
pR. kI qhwnUM jW quhwfy pirvwr nUM l`gdw sI ik AsIN kdy vwps
jwvWgy ?
au. nhIN mYN qhwnUM dìsAw nw ik auh kihMdy sI ik gOrmYNtW bdl
jWdIAW pr rYieqW QoVw bdldIAW[ auhnW nUM ik`Qy pqw sIgw
ik AsIN prmwnYNtlI jw rhy AW bwkI bwAd 'c qW ienHW ny
kuJ nhIN kIqw zmIn vI iml geI sI, 12 ku eykV pihlW iml
geI auhdy 'coN gujwrw c`lx l`g igAw iPr prmwnYNt AlwtmYNt
ho geI[ iPr kuJ AYP.fI. vgYrw sIgy auh iPr pqw nhIN iks
qrHW kYS krwey, kuJ myrI mW dI ijaUlrI sI ijhVI auh swrI
vycI, kuJ mYnUM Xwd AY ik mwVIAW-motIAW cIjW vsqW sI auh
vyc id~qIAW [
pR. koeI quhwfI jwx pCwx dy lok auDr vI rih gey ?
au. nhIN ijvyN mYN qhwnUM dìsAw ik swfI irSqydwrI bVI QoVHI sI[
pR. kI quhwfy mwqw ipqw jI nUM iksy koeI nukswn phuMcwaux dI koiSs
kIqI?
au. nhIN eynW ku zrUr sI ik lok bVy sYliPS ho gey sIgy[ Awm
qOr qy riPaUzI kihMdy sI nW ijVhy Awey sI ie`DroN koeI vI
irSqydwr mUMh lw ky rwjI nhIN sI, koeI bVw cMgw sI qW auh
mdd kr idMdw sI[ikauN hr koeI frdw sIgw ik swfy koloN pYsy
mMgxgy[
pR. quhwfI jwx pCwx dy ijhVy lok auDr sn, ijvyN ik muslmwn
aunHw ny vMf vyly quhwfy pirvwr dI koeI mdd kIqI[
au. mYnUM nhIN pqw, bwpU jI nUM Swied koeI AweIfIAw hovy[ bwkI
ieQy ijhVI lwiebRyrI aunHw ny iek`TI kIqI, auh swrI aunHw dy
dosqW ny mdd kIqI, pYsw qW swfy kol hY eI koeI nhIN sI,
KrIdxw ik`QoN sI, ijvyN aunHw dw kI nwm... kwhn isMG nwBw horW
dw koS Aw, auh swrw kuJ lwiebRyrI ivc sI qy auh vrqdy sIgy[
auh swrw kuJ aunHw KrIidAw QoVHI sI, ieh isrP lokW ny eI
id`qw sI, ijhVy aunHw dy jwx pCwx 'c sI[ jwx pCwx bhuq
sI aunHw dI mqlb, isr k`F vkIl sI aus tweIm dy[
pR. aus smyN iksy sikErtI, puils jW iksy AWFI-guAWFI ny quhwfI
mdd kIqI?
au. auhnW dw ie`k stUfYNt ey.AYs.AweI. sI, aus ny mdd kIqI mqlb
auhdw Awsrw sI swnUM, bwkI qW aunHw idnW dy iv`c kMm vI lokW
dy ikMny ku huMdy sIgy mwVy moty sI[
pR. vMf ip`CoN qusIN Awpxw j`dI ipMf C`f ky mohI qoN nwBy ikvyN iSPt
hoey?
au. Au`Qy swfw hY eI kuC nhIN sI[ auQy swfy bVy dUr dy irSqydr
sI, ijMnW ny swnUM do cubwry id`qy sIgy[ so ijMnI dyr qweIN AsIN
b`cy nhIN Awey nwBy, qW bwpU jI nUM iehI lìgAw ik mohI rih
ky qW mYN ienHw nUM pVwH nhIN skdw ikauN ik mohI dy lwgy-cwgy
koeI ieMstIicaUt vI nhIN sI[ sMq inrMjn isMG mohI vwilAW
nwl ienHw dw kw&I sMprk irhw[ 'hI vwz vYHrI nweIs mYn[
bwkI pVHwaux vwsqy mostlI ik ihz QOt lweIk ik nwBw eI
sI[ aunHw idnW 'c au~Qy myrw iÂwl pVwHeI vwsqy nwBy cly gey,
nwBy nwl hor koeI qA`luk nhIN sI[
pR. quhwfy qwieAw jI dI PYimlI iPr ik`Qy geI?
au. auh pihlW qW mohI rhy, qy iPr jdoN prmwnYNt AlOtmYNt swfI
BdOV sMgrUr ifsitRk iv`c hoeI, iPr au~Qy cly gey sI[ aunHw
dw Ajy vI swrw t`br au~Qy eI AY BdOV[
pR. jdoN ik AMimRqsr vI ri&aUjI kYNp l`gw sI qW ieh is`Dy ik`Qy
phuMcy?
au. nhIN ieh AMimRqsr nhIN Awey ieh is`Dy luiDAwxy eI phuMcy[
pR. qusIN jdoN lwielpur qoN JWsI gey qW ikhVy rsqy gey?
au. nhIN mYnUM nhIN Xwd ikauNik mYN audoN CotI sI, v`fy nUM Swied pqw
hovy, bwkI audoN g`fI qy eI trYvl krdy sI[
pR. vMf qoN bwAd jdoN quhwnUM pqw l`gw ik quhwfw swrw pirvwr ieDr
Aw igAw qW qusIN kI mihsUs kIqw?
au. myrw iKAwl doz fyz vr nwt lweIk id`s, A`j k`lH dy b`cy qW
bVyH eI vY~l ienPOrmf qy bVyH cusq ny[ mYnUM qW koeI Xwd nhIN
ik mYnUM lìgAw ik AsIN bVyH ZrIb ho gey AW[ a~uQy Aw ky
zrUr pqw lìgAw ik slvwr vI PtI hoeI pwauxI AY pr audoN
koeI AsY~smYNt jw koeI ieho ijhw Aihsws nhIN hoieAw ik swnUM
kI hoieAw kI nhIN hoieAw[
pR. ie`Dr Aw ky lokW dw quhwfy pRqI kI rvèIAw sI?
au. lok mUMh nhIN sI lgwauNdy[ bwkI irSqydwrI bVI QoVHI sI[ ijhVI
sIgI auh myry mdr dw hwP br`dr (mqRyAw Brw) sI, auh vI
C`f ky clw igAw[ dYNn stUfYNt ienHw dw ijhVw sI, auhny fy
tU fy CotI motI hYlp zrUr kIqI qy auhdy Awsry qy eI nwBy
gey sI, hor koeI nwBy nwl qwA`luk nhIN sI [
pR. qusIN vMf qoN lY ky hux q`k ik`Qy-ik`Qy rhy?
au. nwBy qoN mYN dsvI kIqI, myry v`fy BweI ny bwrHvIN kIqI, auqoN Coty
ijhVIAW vI jmwqw 'c hoxgy mYnUM Xwd nhI[ iPr AsIN luiDAwxy
Aw gey, AweI QOt AYjUkySn vwz dw myn mksd AwP mweI
Pwdr[ luiDAwxy iPr aunHw ny mwfl twaUn plOt KrId ilAw[
audoN QoVyH hwlwq suKwvyN ho gey hoxy AW[ Gr a~uQy bxw ilAw iPr
luiDAwxy eI rhy AW[ ie`Qy eI mYN AY~P.AYs.sI. kIqI mYfIkl
kwlj iv`c, audoN vI AsIN luiDAwxy sIgy qy myry Coty BrwvW ny
vI au~QoN eI AYP.AYs.sI. kIqI[ iPr luiDAwxy iv`coN vI Gr vyc
id`qw sI[ aus qoN bwAd iPr myry Coty BweI dwKl ho gey pitAwly
mYfIkl kwlj, qW bwpU jI pitAwly iSPt kr gey, aunHw nUM
ieh sI ik Gr rih ky Krcw G`t hoaU, hostl 'c Krcw izAwdw
hoaU, ijMnW icr q`k aunHw ny AYm.bI.bI.A~Ys. nhIN kIqI aunHW
icr pitAwly eI rhy[ aus qoN bwAd iPr ijhVw myrw v`fw BweI
sI, auh AmYirkw clw igAw sI AwPtr grYzUeySn, cwr pMj
swl au~Qy rih ky ieh iPr vwps Aw igAw[ au~QoN ieh iPr
cMfIgVH Aw igAw, iehnyN iPr Awpxw Gr-Gur bxw ilAw ikauNik
iehdy kol pYsy-pUsy bQyry kmwey sI AmYirkw qoN[ aus qoN bwAd
bwpU jI qy bIjI BdOV vwlw Gr qy sI eI swfy koly, ikauNik
au~Qy vI Gr iml igAw sI, bwkI bwpU jI cMfIgVH rihx l`g
gey sIgy, au~Qy eI bwpU jI AYkspwier hoey qy mwqw jI vI[
pR. qusIN pwiksqwn qoN jdoN ie`Dr Awey qW ruzgwr kI clwieAw?
au. koeI ruzgwr nhIN sI[
pR. ruzgwr qoN ibnHw Awp dy pirvwr dw guzwrw ikvyN c`ldw sI?
au. AYP.fI. vgYrw QoVyH krwey hoey sI, kuJ jyvr vyc ley hoxY, kuJ
BWfy vgYrw vyc ley hoxy Aw, Swied mwVy moty iksy qoN ley vI
hox pYsy[ bwkI audoN QoiVHAW 'c guzwrw ho jWdw sI[ ijvyN ik
qhwnUM dìsAw sI ik slvwr PtI hoxI qW mqlb ik ievyN bVw
isMpl rihx sihx sI[ iPr prmwnYNt AlOtmYNt iv`c qW zmIn
iml eI geI sI[ iPr vI k`t-ktw ky 120 eykV zmIn iml
geI sI[ iPr Tykw iml jWdw sI ikauNik Awp qW vwhI krdy
nhIN sI, bwkI BwA vI suv`ly sI aunHw idnW 'c[
pR. ie`Dr Aw ky qhwnUM mkwn jW koeI hor vI smwn vgYrw imilAw
zmIn qoN ielwvw?
au. bwg imilAw sI ie`Qy jgrwauN p`cI eykV dw ikauNik bwg dI
AlYhdw AlOtmYNt huMdI sI[ mkwn dw kuC imilAw eI hoxw pqw
nhIN mYnUM bhuqw Xwd nhIN sI pr luiDAwxy ijhVw mkwn sI auh
swfw Awpxw eI mkwn sI 500 gz dw plOt sI[ TIk Aw auh
purwxy ihswb dw eI bixAw hoieAw sI kmry nwl kmrw sI[
pR. ie`Dr Aw ky quhwfy pirvwr nUM zwiedwd vwps lYx vwsqy ikMnIAW
ku muSiklW AweIAW?
au. myrw iKAwl sOKI iml geI hoxI ey ikauN ik bwpU jI Awp vkIl
sI koeI bhuqw nhIN krnw ipAw bwkI bIAMg ihmsYlP ey lOier
aunHw nUM pqw sI ikauNik rIhYbRItySn dw ifpwrtmYNt sYpryt sI[
pR. quhwfy koeI bcpn dy swQI ijhVy au~Dr rih gey aunHw nUM kdy
imlx gey[
au. au~Dr mYnUM Xwd eI nhIN AY[ bwkI AsIN iek vwrI jdoN mYfIkl
kOlyj 'c sI audoN au~Dr lwielpur kwlj gey sI ivzt krn,
bwkI mYnUM koeI ^ws Xwd nhIN sI[
pR. qusIN kdI Awpxy vwly au~Dr Gr gey ho[
au. nhIN[
pR. qhwnUM koeI Ajy vI sMgI-swQI Xwd AwauNdw a~uDr dw ijs nwl
quhwfI AtYcmYNt hovy[
au. dyKo muslmwnW dIAW ijhVIAW kuVIAW sI nw aunHw nwl myrI dosqI
nhIN sI iksy nwl Kws qy ijhVIAW srdwrW dIAW ikauN ik
Kwlsw kwlj klOnI 'c mynlI srdwr rihMdy sIgy aunHw nwl izAwdw
myl jol sI[ auh qy iPr ie~Qy Aw gey[ ie~k ie`Qy huMdI sI
AYl.AYc.vI.sI. bx geI sI mihMdr, auh myry nwl au~Qy do ku
swl A`gy huMdI sI, auh iek A`DI vwr imlI mYnUM qy hor keI
kuVIAW ijhVIAW myry nwl skUl jWdIAW huMdIAW sI auh imlIAW

ny bwkI koeI Kws nhIN[
pR. quhwfw ivAwh ikMnI aumr dy iv`c hoieAw qy quhwfy pqI dw kI
nwm hY?
au. AweI gOt mYrf ien 58 so AweI vwz tvMtI QRI qy myry pqI
dw nwm fw: rCpwl AY[
pR. qusIN ivAwh qoN bwAd ie`Qy eI rhy jW qhwnUM QW bdlxI peI
ijvyN ik ivdyS vgYrw[
au. izAwdw smW qy AMimRqsr iv`c eI guzirAw ikauNik ie`Qy dIE
eI pVHweI kIqI, ienHw ny vI ie~QoN eI pVHweI kIqI sI, AYm.fI.
vI ie`QoN eI kIqI, nOkrI vI ie`Qy eI kIqI[ bwkI bdlI myrI
iek do vwr hoeI pr ienHw dI koeI bldI nhIN hoeI, qkrIbn
swrw smW ie`Qy eI guzirAw[
pR. quhwfy ikMny b`cy ny qy aunHw dy kI-kI nwm hn?
au. myrw iek bytw hY, auhdw nwm jspwl isMG AY, auh AOrQopYifks
dw spYSlweIzf AY, pl`s sports mYfIsn dw supr spYSiltI
AY[ AYt dw mUmYNt hI iez vrikMg Pwr sYktrI XU.jI.sI.
kimSn[ pihlW ie`Qy sIgy gurU nwnk dyv XUnIvristI 'c[ myrI
bytI fOktr AY qy aunHy pIAYc.fI ihaUmYn jYnyitks iv`c kIqI
AY, mhInw ku pihlW auh id`lI cly gey, ausdw pqI AweI.ey.A~Ys.
Aw auqrwKMf qy ieh joAwieMt fwierYktr AwP hYlQ sI au~Qy[
pR. vMf qoN lY ky hux q`k quhwfI izMdgI dIAW koeI Kws GtnwvW
qhwnUM Xwd hox ijvyN ik nOkrI, ivAwh jW pVHweI bwry?
au. dyKo jI fwktrW dI lweIP qW vYsy eI bVI t& huMdI AY, spYSlI
ijhVy klIink 'c kMm krdy ny, do qrHW dy fwktr ny ie`k qW
ijhVy mYfIkl kwljW 'c pVHwauNdy ny, auh qW hYgy ny sOKy, auh
qW ijvyN tIcrz huMdy ny gey svyry kMm kIqw Swm nUM vwps Gr
Aw gey nw koeI AYmrjYNsI nw hor[ swfy ijhVI spYSlI bRWc
iv`c AweI vwz gweInIAOks, iehdy 'c qW hor vI izAwdw t&
huMdw ey kMm qy jUnIAr eIAr 'c izAwdw huMdw, sInIAr eIAr
iv`c QoVw sOKw ho jWdw kMm ikauNik iPr quhwfy Q`ly vwlw stwP
kMm krdw[ bwkI ieh vI Aw ik pRkYits AlwaUf sI AnISIAl
eIAr 'c, hr bMdy nUM huMdw ik myrw nwm hovy, qy Anl~Ys XU vrk
hwrf AYNf fU gu`f, aunW icr nwm nhIN pYdw huMdw[ so ien dYt
sYNs bVw hwrf vrk kIqw qy bhuq ie`zq nwm imilAw, ijMnI
dyr vI nOkrI kIqI Aw ienHw nUM vI qy mYnUM vI bhuq izAwdw
mqlb AYz knISn ienHw dw vI nw qy myrw vI nwm mqlb ik
bVwH A`CI qrHW ilAw jWdw sI[ pr imhnq vI bhuq izAwdw

kIqI qy bVHI t& izMdgI sI swfI[
pR. qusIN A`j k`l Awpxw smW ikvyN bqIq kr rhy ho?
au. A`j k`lH qW bhuq A`Cw smW lMG irhw[ ien dw sYNs iek qW
myry pqI ibmwr ny aunHw dI ishq nUM dyKx leI mYN izAwdwqr
Gry rihMdI AW, koeI izAwdw Kws kMm hovy qW bwhr jWdI AW
bt Adr vweIz AweI fONt go AwaUt[ sYkMflI myrw rUtIn bVw
ibzI hY, Awp qW mY Gr dw kMm mqlb ikcn dw kMm nhIN
kr pWdI ikauN ik myrI bYk bon dI bVI prOblm Aw qy ieh
A`T-ds swlW qoN c`l rhI AY[ AweI kWt mYnyj ikauN ik bhuqw
dyr KVyH hoxw AOKw hY[ bwkI svyry mYN GMtw ku rsoeI 'c suprvweIz
krdI AW AwpxI myf nUM kr-krw ky SI EnlI f`z kuikMg-SuikMg
EhI krdI AY, mYN nhIN kuC krdI[ bwkI nONkr vI r`Ky hoey ny
AwpxI shUlq vwsqy ikauNik loV pYNdI AY, bwkI GMtw ku myrw
jI kry qW mYN Awpxy ipqw jI dI trWslySn dIAW ijhVIAW
A`T kwpIAW ny, mYN auhdy qoN pwT SurU kIqw huMdY qy aus pwT
nUM mYnUM mukMml kridAW koeI fyF ku swl l`g jWdY, mYN auh ArQW
sihq GMtw ku pwT krdI AW qy auh svyr dy tweIm qy mostlI
igAwrW ku vjy mYN iqAwr ho ky pwT kr lYNdI AW[ AKbwrw
huMdIAW auh vI pVH lYNdI AW, mYgzIns vI AwauNdy Aw, auh vI
pVH lYNdI AW[ Swm nUM AsIN sYr qy mYN Awp vI jwxw huMdY ikauNik
myrI eyNizauplwstI hoeI AY, auhdy krky mYnUM vI sYr zrUrI huMdI
AY nwl mYN aunHw nUM (pqI) vI lY ky jwxw huMdY, so GMtw fyF GMtw
AsIN Swm nUM pMj ku vjy cly jWdy AW, Cy swFy Cy vjy vwps
Aw jWdy AW, Aw ky QoVHw bhuqw tI.vI. dyK leIdw Awpxy Awp
nUM rIlYks krn vwsqy nw hI mYN iehdy iv`c bhuq izAwdw
ieMtrstf AW[ bwkI svyr dw kIrqn mYnUM bVw ieMtrstf l`gdw
myrI KwhS hY ik jy iksy ny pùiCAw ik qusIN Agly jnm 'c
kI bxnw cwhuMdy E, qW myrw juAwb hovygw ik Agly jnm 'c
mYN cwhuMdI AW ik myrI eynI sohxI Avwz hovy, ijvyN qusIN puìCAw
sI nw ik sMgIq, BwvyN ik mYNnUM zrw vI sMgIq nhIN AwauNdw pr
AweI lv sMgIq, mYN ikhw mYN kIrqnIAW bxnw cwhuMdI AW qy
myrI eynI Awvwz A`CI hovy, ijvyN keI rwgI jiQAW dI Awvwz
ey nw ik qusIN vwikAw eI auhdy iv`cy eI... kMnw nUM sUt krdI
BwvyN qhwnUM bwxI nw AwauNdI hovy[ ies leI mYN ikhw ik r`b
mYnUM Gr vI dyvy PRI, sB kuC dyvy qy mYnUM iksy g`l dI vI loV
nw hovy qy mYnUM swrIAW PYisltIz auh pRovweIf kry qy mYnUM
kIrqnIAw bxwvy ieh myrI KwhS AY[
pR. ieh pwiksqwn qy ihMdosqwn dI ijhVI vMf hoeI qhwnUM l`gdw

ik iesnUM iksy hor qrIky nwl vI nijìTAw jw skdw sI [
au. ieh qW pihlI Gtnw ey kdy ieMj hoieAw ik rYAW (prjw) bdl
jwx, gOrmYNtW qW bdldIAW eI rihMdIAW ny[ qusIN Awl Evr
dw glob dyK lE kdI ieMj QoVI huMdY[ ieh qy pqw nhIN kI
soicAw ies qrHW ikauN hoieAw mqlb ik zihr PYlwieAw igAw
ik beI lokI Asl 'c qW mws mntYiltI ey nw ijhVI iehnUM
AMjwm idMdI AY, SurU qW lIfrs krdy ny pr AMjwm qW auhnUM
mwsz eI idMdy nw iksy vI mUvmYNt nUM[ KOry kI ies lihr 'c
BirAw iek dm eI lok GrW coN au~jV gey, nhIN qy XU Avwief
bwey dw rUlz AwP dw gOrmYNt v`t iez idAr, dYt vUeI kWt
styAf tUgYdr, hux vI ijMny ku ihMdU is`K au~Qy rih gey ny aunHw
dI kI hwlq bx rhI AY, jo pVHdy AW AKbwrW 'c, A&gwinsqwn
'c dyKo ikMny is`K sIgy auh ik`dw[ A`Cw audoN bcpn 'c qW kdy
eydW nhIN sI suixAw ik muslmwn eydW dy huMdy AW, hux qW eydW
l`gdY ik ijvyN ieh lok nw mqlb ik ienHw dw koeI AjIb eI
Drm AY[ Drm qW Swied swfy dIAW vI vYlIaUz bdl geIAW
ny soicAw jwvy qW vUeI nYvr hYf dIz vYlIaUz iv`c vUeI AlweIv
nwE[ hux k`lH eI koeI g`l Gr 'c ho rhI sIgI, qusIN piVHAw
hoxw ik swrIAW srvisz ifjItl krn l`gy ny? myrw BqIjw
swfy nwl rihMdw, auh mYnUM kihMdw ik jdoN ifjItl ho igAw qW
ijs nUM kMipaUtr qy jW ifzItl kMm nhIN krnw Awaudw auh
kI krygw? qW mYN ikhw ik bwkI srvisz QoVI nw bMd kr dyxg,y
cwlU r`Kxgy[ mY ikhw ijhVy Awm lok ny ijMnW nUM AwnlweIn
dw pqw eI nhINgw aunHw vI iksy qrHw ib`l jmW krvwauxy eI
Aw[ qy kihMdw ik iPr ijhVy swfy vrgy ijMnHW nUM nhIN AwauNdw
AwnlweIn, aunHw nUM vI lweIn 'c eI KVHw hoxw pvygw, ids vwz
rIsYNt[ iPr mYN ikhw, bytw swfw Drm qW gurU jI ie`QoN eI SurU
kr ky gey gey sIgy ik ie`ko pMgq 'c bYTo qy sMgq vI au~Qy
swrI ie`ko lYvl qy bYTy qy Kwau vI auhI jo auh Kw irhw nwl
vwlw auhI qusIN Kwxw[ mYN ikhw auhI g`lW muV ky AsIN Awpxy
'c lY AweIey qy iPr AsIN aus lweIn 'c KVHy hovWgy, ij`Qy auh
KVHy hoxgy[ so swfy 'c vI mqlb auh vYlIaUz nhIN rhIAW ijs
vYlIaUz qy swfw Drm SurU huMdw sI[ vMfIAW qW AsIN vI bhuq
pweIAW, qy dUjy Awh ijhVy fyry-fUry ienHw qoN mYnUM bhuq nPrq
AY, iets trUAlI vYArI AonYst[ AOr pOlItISnz ny eynW ku
gMd pwieAw hoieAY, iksy pwrtI dw lY lau, hux Aw kihMdy ik
bI.jy.pI. cMgI ho geI koeI pqw nhIN smW pw ky ieh vI cMgI
inklxI ik nhIN[
pR. qusIN A`j vI jdoN ikqy vMf bwry socdy hovogy qW koeI ieho ijhw
idRS hY ijhVw qhwnUM nhIN Bu`ldw[
au. mYN ieh socdI AW ik ieh ijhVw AnPwrcUnytlI iensIfYNt sI,
ienHy lokW nUM eynW ku jVoHN auKwiVAw ik pUrI swfI iek jnrySn
v`D l`g geI tU hYv sm rUts nhIN qy ijs ihswb nwl AsIN
au~Qy bYTy sIgy, ikqy dy ikqy huMdy[ au~Qy swfw Gr AstYbilSf
sI, swfw pRoPYSn AstYbilSf sI, AsI qy ieh AY ik ijvNy
iek bUtw auKwV ky is`t id`qw jWdw qy iPr auh ivcwrw ruldw-
Kuldw AwpxI mwVI-motI jVH Q`ly lwauNdw ik mYnUM koeI sstyns
iml jwey qy mYN koeI ijMdw rhW, mrW nw, ieh ihswb sI[ mqlb
iet vwz APyltf A`s vYrI tromYtIklI[
pR. srdwr mnmohn isMG jI dw ikMnHw nwl ijAwdw myl-imlwp sI?
au. bwvw hrikRSn isMG jI dI bhuq rpItlI g`l krdy huMdy sI iek
srdwr kpUr isMK sIgy AweI.sI.AY~s. ijhVy sI aunHw dI bhuq
g`l krdy huMdy sIgy aunHw nwl bhuq myl-jol vI irhw ienHw dw
jdoN cMfIgVH sYtlf sIgy audoN imldy-igldy vI rhy[
pR. srdwr mnmohn isMG jI dy ivAkqIqv dIAW ivl`KxqwvW bwry
kuJ d`so[
au. iek qW ieh AY ik auh ierwdy dy bVyH p`ky sI ijhVyH kMm nUM
mqlb ijvyN hux vkwlq kIqI Aw nw qy aus 'c' pUrw Awpxw
jor lgw ky kIqI, jy pYsw kmwauxw sI qy d`b ky kmwieAw Ehdy
'c' Swied iPr G`t-v`D mInz vI vrqy hoxy AW, ijvyN ik mYN
qhwnUM dìsAW sI ik swfy Gr pwrtIAW huMdIAW qW igPt id`qy
jWdy sn, dYt mst bI iets pRoPYSn pRmoSn mqlb ijhVy kMm
nUM PVHdy sI iPr auhdy qoN iQVkdy nhIN sI[ ijvyN ijs hwlwq
iv`c aunHw ny SurU iv`c kIqw tIkw aus vyly Gr dy hlwq bhuq
mwVy sIgy, cwro b`cy pVHx vwly pYsw Gr 'c hY nhIN, qylIAW
dy mkwn 'c rihMdy AW, Awh swfI ilivMg sIgI[ dYn QOt ik
nhIN mYN Awh krnw bs au~Qy hI rhy iPr au~QON nhIN iQVHky iPr[
nhIN qW keI bMdy huMdy koeI kMm SurU krky iQVk jWdy ny pr
ieh iQVkdy nhIN sI[ iPr ieMtYlIjYNt bhuq sIgy ijhVy kMm
nUM PVHnw auhnUM pRIPYkSn nwl krdy sIgy jo kuJ pOsIbl auh auhdy
vwsqy dy skdy ny cwhy auh pYsw kmwaux dw kMm hovy jW syvw
dw kMm hovy, auhdy 'c pUrw mn-qn lgw idMdy sI, Dn vI lgw
dyxw mqlb ik do poQIAW qW ienHw ny Awp CpvweIAW audoN ikhVy
swfy kol pYsy sIgy iPr auh nhIN myntyn kr sky qy iPr aunHw
ny AYs.jI.pI.sI nUM funyt kIqw AY[ do vOlIAmz Awp CpvweIAW

pihlW aunHw dw iKAwl sI ik mYN hI ienHw nUM Cpvw ky no prOiPt
no lOsz bys qy vycMUgw, iPr auh nhIN kr pwey qW fUnyt kIqw
[
pR. aunHw dI gurbwxI nwl lgx ikvyN l`gI [
au. mYnUM l`gdY ik ijhVy b`cy dw nw A`gw nw ip`Cw auh Awpxy Awp
qy eI AY, auh iPr ifPrYNt qrIky ApxwauNdY[ Kwlsw kOlyj 'c
pVHy aunHw idnW 'c mwhOl Dwrimk huMdw hoxY, au~QoN hoieAw hoxY
ikauNik drbwr swihb jwxw-AwauNxw vI l`gw rihMdw sI[ ikMny
ku bMdy pVHx vwly hoxy AY bVw Cotw ijhw mwhOl guris`KI dw mwhOl
hox,Y au~QoN eI l`gI hoxI AY cytk, st`fI qW au~QoN eI SurU hoeI[
pR. jdoN auh gurbwxI dw tIkw krdy sIgy qW aus vyly Gr dw mwhOl
ikho ijhw huMdw sI, ijvyN ik qusIN rOlw pwauxw qW qhwnUM vrjdy
sIgy vgYrw?
au. nhIN AsIN rOlw nhIN sI pwauNdy pqw nhI aunHw idnW dy b`cy eI
fisplnf sIgy A`j vrgy b`cy nhIN sI ipau qoN bhuq frdy sI[
mYnUM Xwd AY ik lwielpur vkwlq dy tweIm qy jdoN Gr Awauxw
qW mwqw jI ny kihxw ik cu`p kro quhwfy pwpw Aw gey ny mwvW
kihMdIAW huMdIAW sI koeI nhIN sI b`cw boldw huMdw[
pR. fw .mnmohn isMG jI dI sKSIAq iv`c ijhVIAW ivSySqwvW
sn qusIN aunHw iv`coN iks qoN izAwdw is`Ky[
au. mY bhuqI aunHw vrgI AW jI, mY vI ierwdy dI p`kI AW, gu`sw
mYnUM vI AwauNdw ey qy gu`sw aunHw nUM vI bhuq AwauNdw sI, koeI
vI kMm sYikMf ryt mYN vI brdwSq nhIN krdI qy auh vI nhIN
sI krdy mYN Awlmost lweIk ihm[ myry vI mqbl ijhVy iÂwlwq
ijhVy ny auh bVy strONg ny ijhVY kMm dy mgr l`gnw AY auh
pUrI qrW krnY, pUrI inSTw nwl krnY, pUrw Awpxw mn-qn
swrw kuC auhdy 'c lgw dyxw [
pR. ijhVIAW aunHw dIAW ApRkwiSq rcnwvW ny ijvyN ifkSnrI vwlI
sI ies qoN ielwvw vI koeI hor hYgIAW ny?
au. nw, nw hor nhIN, ieh vI aunHw nUM mqlb loV sI ieh nhIN ik
auh ifkSnrI bxwauNxw cwhuMdy sIgy ikauNik aunHw nUM mIing ijhVw
iek vwrI idmwg 'c AwauNdw sI jW ie`DroN-EDroN dwiery nUM vyK
ky k`Fdy sIgy auh iPr vrf rpIt huMdw sI qy keI vwrI Bu`l
jWdw sI, iPr so hI stwrtf foieMg ids ik mYN auhnUM vrq
skW ijs vwsqy nsYstI tU ihm hI iff vWt tU myk ifkSnrI[
auh TIk AY ik swnUM iek ilKq iml geI AY qy AsIN auhnMU
vrq rhy AW [
pR. qusIN AwpxI izMdgI dy qjrby qoN AwauNx vwlIAW pIVIHAW nUM
kI sMdyS dyxw cwhogy[
au. dyKo jI jo vYlIaUz qW qusIN iksy Drm nUM Pol ky vyK lE vYlUAz
Awr sym ibtivns, swfy fyry vwly tivst krI jWdy ny, aunHw
dy mOlwxy tivst krI jWdy ny, dUijAW dy Awh ijhVy Awr.AY~s.AY~s
vwly jW pRIst tivst krI jWdy ny, AYNf ids iez bIAMg fn
POr ey sYliPS prpz[ jdoN gurU nwnk ny jnm ilAw audoN kI
sI ik pMifqW ny dUjy-qIijAW ny AYny rIcUAlz bxwey sI, lokW
nUM iblkul AwpxI igRPq iv`c ilAw sI, ienHw ny eI bxwey sIgy[
Eirznl ihMdU Drm ieh nhIN kihMdw auh qW ie`ko prmwqmw
'c eI ivSvwS krdy sn qy koeI Awh qyqI kRoV dyvqy nhIN sIgy,
koeI Awh nhIN sI ik ie`Qy gMF bMnH lau qy ieQy Awh eynI dkSnw
idau qy jW Awh kro, Awh kro kuC vI nhIN sI, ieh qW swrw
kuC aunHw ny AwpxI pRmoSn vwsqy bxwieAw, cwhIdw qW ieh
nhIN AY pr ijvyN dw mwhOl c`lx ifAw ies ihswb nwl l`gdw
Aw ik nhIN TIk hoxw, myry ihswb nwl qW ieh nhIN TIk hoxw[
BOOK REVIEW
Haqiqat-i-Sikhan (An Eighteenth Century Persian Source on the
Origin and Rise of Sikh Religion) (Punjabi) by Dr. Balwant Singh
Dhillon, Guru Nanak Dev University, Amritsar, 2014, Pages 77,
Price: Rs. 175.
The book Haqiqat-i-Sikhan deals briefly with the history of the

Origin and Rise of the Sikhs from the time of Guru Nanak to the conquest
of Multan by Taimur Shah Abdali, the Afghan king of Kabul. Besides
providing Punjabi translation of the Persian text it is a critique of Haqiqat-
i-bina-wa-Uruj-i-Firqa-i-Sikhan written by an anonymous author. It has
survived in two copies which are available in the library of Royal Asiatic
Society of Ireland and Great Britain, London. The author of present work,
Dr. Balwant Singh Dhillon, Director, Centre on Studies in Sri Guru Granth
Sahib, who retired as Professor from department of Guru Nanak Studies
of Guru Nanak Dev University, Amritsar, is a well-known scholar of Sikh
History and Literature.
Scholars know well that there is a dearth of early and contemporary
sources on the origin and development of Sikh religion. No doubt, some
contemporary sources are available, but lack of neutrality in them is a
foregone conclusion. The above observation of the writer of the foreword
is correct to a considerable extent. A number of scholars have studied the
available English and Punjabi writings of the eighteenth century to the
present century. However many researchers were deprived of the scholarly
works in Persian due to linguistic difficulties and therefore many of them
could not properly use the various Persian sources in their writings on Sikh
history and religion.
Karam Singh historian wrote his account of Banda Singh Bahadur
in 1907. He was the pioneer to use Persian sources as an evidence to write
his account. Dr. Ganda Singh, the doyen of Sikh historians had made
extensive use of Persian sources while doing Sikh history. Besides introducing
some contemporary Persian writings he, published his well-researched book,
Life of Banda Singh Bahadur in 1935. Dr. Balwant Singh Dhillon has carried
forward their work and extended his domain of research to the most extant
Persian sources available in the libraries of India, Pakistan and England.
Before this book, Dr. Dhillon has edited two books on Banda Singh Bahadur
which are Banda Singh Bahadur: Persian Sources which includes
twenty-one Persian sources and another book, Ahwal-ul-Khawaqin which
is a contemporary source on the Sikh struggle against the Mughals and

the book under discussion is third in this series. The present attempt on
the part of Dr. Dhillon is commendable and will surely go a long way in
satisfying the urge of Persian and non-Persian knowing readers. It is hoped
that the book will help in solving a number of controversies concerning
the eighteenth century Sikh history and religion.
A majority of the Persian works dealing with Sikh history are in
manuscript form and are not within the easy reach of researchers. Although
some of them have been translated, even then they do contain some factual
errors, thus leading to further controversies on several important issues.
The author of the book under review has made a praise-worthy attempt
to re-interpret this Persian work with a view to use its evidence in an
analytical manner.
In the Preface, the author has given summary of his findings and
says that it is not an easy task to retrieve the original Persian text as it
is an expansive and sometimes futile exercise for a researcher. Dr. Dhillon
marks out that as its name suggests the work Haqiqat-i- bina-wa-Uruj-
i-Firqa-i-Sikhan deals with the origin and development of Sikh religion.
The work is not a complete Sikh history but a small treatise in which an
anonymous writer throws light on the main events and religious and social
rites of the Sikhs. Also there are gaps in important historical events at many
places, for example, with the exception of Guru Nanak and Guru
Gobind Singh the writer only refers to the names of other Sikh Gurus
and skip over the martyrdom of fifth and ninth Sikh Gurus, the struggle
of the Sikh against the Mughals under the leadership of Guru Hargobind,
Guru Gobind Singhís sojourn in Deccan, his passing away at Nanded,
etc.
Similarly, the writer has wrongly attributed some of the events of
Guru Gobind Singh with that of Guru Tegh Bahadur and similarly he has
confused the account of Baba Banda Singh Bahadur with that of Guru
Gobind Singh. However, in spite of some drawbacks, the work has historical
importance as it gives valuable information to understand the religion,
history and culture of late eighteenth century Sikhism. Though Haqiqat-
i-Sikhan is less important for Sikh Gurusí history, but its evidence is very
significant to understand the social and religious life besides their emergence
as a sovereign nation in the Punjab of those times. For example, the writer
knew well that Guru Nanak was born in a Kashtriya tribe and served as
a munshi for some time. According to the author, Guru Nanak always
remained in the remembrance of God. He expressed his spiritual experience

through Bani and conveyed it to the masses through the Punjabi language.
Mardana Rababi, a musician, was his close companion who brought the
masses into the ties of faith by setting to music and singing in a captivating
manner. Guru Nanak was famous for his knowledge of God and was
popularly known as Nanak Shah Dervish. In addition, Haqiqat-i-Sikhan
incorporates some information about the Sikh rites and practices. For
example, the writer knew that the Sikhs had come to have their Scripture
which was known as Granth but did not know its editor. He writes that
Guru Nanak uttered verses in Punjabi language and preached it through
kirtan. The Sikhs used the word shabada for the hymns and essence of
the worship of the Sikhs is the reading of the sacred verses of their Gurus,
which they also sing with instrumental and vocal music and with a heart-
ravishing chant. They remove from oneís mind the anguish caused by
worldly attachments and lift the obscuring veil of impediments from the
heart. The author takes note of the religious and social outlook of the
eighteenth century Sikhs. He finds that in the eyes of Sikhs, kinsmen and
strangers are alike; friends and enemies are the same. Humility is the
highest ethical value of the Sikhs. According to the author, creation of
Khalsa by Guru Gobind Singh was such a revolution which shattered the
barriers of caste, inequality, untouchability, religious prejudice and
discrimination. Guru Gobind Singh gave order to his Sikhs not to cut their
hair of head, moustaches and beard. Wearing bracelet (kara) and turban
on the head had become a religious obligation for the Sikhs. The writer
has also mentioned a bit on the procedure of the preparation of amrit with
sugar crystals shake with double-edged sword in water while reciting Bani
and daily prayers of the Sikhs.
The work also incorporates comments on some facts about the
struggle of the Sikhs against the Mughals at the time of Baba Banda Singh
Bahadur. For example, the writer praises the war tactics of the Sikhs and
tells that the Sikhs had used the wooden artillery made from the trunk of
tamarind tree. He has described the manner in which Baba Banda Singh
Bahadur and his companions after imprisonment were taken in a procession
to Delhi. He writes that the Sikhs had no fear of death and in case of
any tardiness in their execution; they used to remind the executioner not
to delay in his work. They were executed in batches of one hundred and
two hundred every day. During the execution, the mother of one youth
pleaded his innocence and the Emperor ordered his release. But her son
cried out that she was telling a lie and that he should be executed so that
he may join his companions. Many of the contemporary Persian writers
who were present on the scene had narrated the above story of this young
boy in a similar way, but the writer of Haqiqat-i-Sikhan describes it
slightly in a different manner. He is the only writer among the Persian
authors who gives evidence to the funeral rites of Baba Banda Singh
Bahadur after his martyrdom at Delhi. He writes that the Sikhs of Delhi,
who were engaged in shop-keeping and retail trade, received the imperial
approval and cremated the body of Baba Banda Singh Bahadur at a place
called Baran Pullah which was in the outskirt of the city. The author
underscores the persecution of Sikhs by the Mughal Governors of Lahore,
especially Mir Mannu who enjoyed in hunting the Sikhs. He takes note
of the intrigues and internal dissensions at the Mughal court, invasions on
India by Nadir Shah Durrani and Ahmed Shah Abdali, which ultimately
led to the downfall of Mughal Empire in India. He recounts the Sikh
struggle against the Afghans, desecration of Darbar Sahib Amritsar by
Ahmed Shah Abdali, the great holocaust wherein thousands of Sikhs fell
fighting in the battlefield, organization of the Sikhs into Misls, their military
strength and the areas that had come under their rule. However, Haqiqat-
i-Sikhan provides very brief information regarding the origin and
development of Sikh Panth and its evidence require cautious handling, yet
it provides valuable information to understand the religious, social and
political image of the late eighteenth century Sikhs.
Dr. Balwant Singh Dhillon has rendered yeomanís service to the
scholars of Sikh history as also to the general readers by refuting several
unfounded stories circulated by the prejudiced and unscrupulous Persian
authors. Explanatory comments provided in the footnotes by Dr. Balwant
Singh Dhillon serve the purpose of corrective measure otherwise an
innocent reader might have been mislead. It is hoped that the present book
besides providing a peep into the religious and political life of the Sikhs,
will prove of immense value in removing many doubts and myths shrouded
around the eighteenth century Sikh society.smwijk ivvsQw (Unitary Type
of Society)

Perspectives On Guru Granth Sahib

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Perspectives On Guru Granth Sahib

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PERSPECTIVES ON SRI GURU GRANTH SAHIB 1

CENTRE ON STUDIES IN SRI GURU GRANTH SAHIB

1. Formation of Early Sikh Identity Dr. Balwant Singh Dhillon 1

2. Religion, Minority and Sikhs Dr. Gurnam Singh Sanghera 13

3. Kudrat (Nature) in Guru Nanak's Dr. D.P. Singh 27

4. Interpreting Sri Guru Granth Sahib Dr. N.Muthumohan 41

5. Misl Shaheedan: An Addendum Dr. Ranbir Singh Sandhu 53

6. Maharaja Ranjit Singhís Expedition Dr. (Mrs.) Harmeet Sethi 61

7. Gurbani Sangeet: A Bibliography Mrs. Ruby Vig 73

8. gurmiq qy sU&Imq : fw. gulzwr isMG kMg 119

9. is`K ivrwsq dI sWB-sMBwl silMdr isMG 133

10. s. mnmohn isMG duAwrw suKpwl isMG/crnjIq isMG 145

11. Book Review, Haqiqat-i-Sikhan Mrs. Samrath Kaur 173

Centre on Studies in Sri Guru Granth Sahib

Subscriptions are to be sent to the Professor Incharge, Publication Bureau,

Published by Dr. Sharanjit Singh Dhillon, Registrar and

Place of Publication Amritsar

Printer's Name Dr. Raminder Kaur

Publisher's Name Dr. Sharanjit Singh Dhillon

Editor's Name Dr. Balwant Singh Dhillon

Names and addresses of the Guru Nanak Dev University

I, Dr. Sharanjit Singh Dhillon, Registrar, Guru Nanak Dev University

PERSPECTIVES ON GURU GRANTH SAHIB

1. Personality Study and Group Behaviour Annual

FORMATION OF EARLY SIKH IDENTITY

The Sikh Religion is deeply rooted in the numinous as well as

and strengthened the institution of (masands) whom he deputed to collect

religion is hard to be established. Looking at the sociological expression

4. Instructs others with the aim of converting a manmukh into a Sikh!

Hinduism, Bhai Gurdas calls it by various names such as Nirmal Panth;

Notes and References

RELIGION, MINORITY AND SIKHS

The process of globalization has brought diverse people nearer to

boundaries. In a sense, certain aspects of globalization make it easier to

and in Australia and New Zealand etc. This is an evidence of reverberant

culture. The primary enemy of all minorities is assimilation as it leads toward

Religion can be made a dangerous political weapon when the majority

economic, cultural elements influence the non-integration, withdrawal or

in 1909. Through Minto-Morley Reforms, Muslims minority got dual voting

reached the House of Lords of Britain. The law Lords decided on 23

and The Social Integration of New Immigrant Minorities in Canada. University of

KUDRAT (NATURE) IN GURU NANAKíS

Guru Nanak holds a prominent position among the pioneers of Period

There are numerous nether worlds, and hundreds thousands of

elaborates the innumerous nature of elements of life, life forms, planets,

Spirit of Nature, Thou;

Wonderful are the tastes to which mortals are attached. Wonderful

and mystery whereas Guru is a charismatic guide, a prophet and a dispeller

NATURE AND DIVINITY

NATURE AND SPIRITUALITY

NATURE AND HUMANITY

ivsm`du isPiq ivsm`du s`l`h|| ivsm`du auJV ivsm`du r`h||

INTERPRETING SRI GURU GRANTH SAHIB IN

The So-called Hindu Context

of encroaching into the originality of the Sikh thought.

Two Notable Historical Periods

The Udasis and the Nirmalas

The Orientalists and the Nationalist Hindus

The study of Sanskrit language in the German institutes led them

views of the world. Ranked hierarchically, these two ways of thought

antiquity. Richard King writes that ìWestern influence was a necessary

Conclusion: The Sikh Articulation as a Hermeneutic Problem