PERSPECTIVES ON SRI 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 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 Dr. Balwant Singh Dhillon

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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 3

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, 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 Granth Sahib, Guru Nanak Dev University, Amritsar. 9. S. Salinder Singh, Senior Research Fellow, Centre on Studies in Sri Guru Granth Sahib, Guru Nanak Dev University, Amritsar. 10. S. Sukhpal Singh, Senior Research Fellow, Centre on Studies in Sri Guru Granth Sahib, Guru Nanak Dev University, Amritsar. 11. S. Charanjit Singh, Project Fellow, Centre on Studies in Sri Guru Granth Sahib, Guru Nanak Dev University, Amritsar. 12. Mrs. Samrath Kaur, Senior Research Fellow, Department of Guru Nanak Studies, Guru Nanak Dev University, Amritsar. 4 PERSPECTIVES ON SRI GURU GRANTH SAHIB

CONTENT

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

2. Religion, Minority and 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. Shaheedan: An Addendum Dr. Ranbir Singh Sandhu 53

6. Maharaja Ranjit Singhís Expedition Dr. (Mrs.) Harmeet Sethi 61 of 1819

7. 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 5 6 PERSPECTIVES ON SRI GURU GRANTH SAHIB Journal ISSN-2393-9745 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 7

SUBSCRIPTION RATES India Life Membership Individual Rs. 150.00 per copy Rs. 2500/- Institution Rs. 300.00 per copy Rs. 6000/-

Subscriptions are to be sent to the Professor Incharge, Publication Bureau, Guru Nanak Dev University, Amritsar through Bank Draft drawn in favour of Registrar, Guru Nanak Dev University, payable at Amritsar.

Published by Dr. Sharanjit Singh Dhillon, Registrar and Printed by Dr. Raminder Kaur, Professor Incharge, Publication Bureau Guru Nanak Dev University, Amritsar-143005 (India) 8 PERSPECTIVES ON SRI GURU GRANTH SAHIB

Form 4 (See Rule 8)

Place of Publication Amritsar Periodicity of Publication Annual

Printer's Name Dr. Raminder Kaur Nationality Indian Address Professor Incharge Publication Bureau Guru Nanak Dev University Amritsar-143005-India

Publisher's Name Dr. Sharanjit Singh Dhillon Nationality Indian Address Registrar Guru Nanak Dev University Amritsar-143 005-India

Editor's Name Dr. Balwant Singh Dhillon Nationality Indian Address Director, Centre on Studies in Sri Guru Granth Sahib Guru Nanak Dev University Amritsar-143 005-India

Names and addresses of the Guru Nanak Dev University individuals who own the Amritsar-143 005-India Journal and of the partners or share-holders holding more than one percent of the total capital.

I, Dr. Sharanjit Singh Dhillon, Registrar, Guru Nanak Dev University Amritsar-143 005, India, hereby, declare that the particulars given above are true to the best of my knowledge and belief. PERSPECTIVES ON SRI GURU GRANTH SAHIB 9 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 , 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. All other communications are to be addressed to the Editor, Journal of Perspectives on Guru Granth Sahib, Centre on Studies in Sri Guru Granth Sahib, Guru Nanak Dev University, Amritsar, Punjab, India, Phone: 2258802-09 (3442). Contributors are requested not to send already published material for publication in the journal under any circumstances. Views expressed in the articles and published in the Journal are of the author's and are not to be attributed to the Centre on Studies in Sri Guru Granth Sahib, Guru Nanak Dev University or its editors unless expressly so stated. For the purpose of Review, two copies of each book are to be sent to the Editor. 10 PERSPECTIVES ON SRI GURU GRANTH SAHIB

SUBSCRIPTION FORM Editor, Perspectives on Guru Granth Sahib Guru Nanak Dev University, Amritsar. Dear Sir, Please enrol me/my institution as a subscriber for the research journal entitled Perspectives on Guru Granth Sahib, for the year______A Bank Draft for Rs.______in favour of Registrar, Guru Nanak Dev University, Amritsar is enclosed. Yours Sincerely,

Dated______Name______

Address ______

SUBSCRIPTION RATES India Life Membership Individual Rs. 150.00 per copy Rs. 2500/- Institution Rs. 300.00 per copy Rs. 6000/-

Note : 1. Subscription can be sent directly to the Professor Incharge, Publication Bureau through crossed Bank Draft in favour of Registrar, Guru Nanak Dev University payable at Amritsar. 2. The list of Research Journals published by University is given overleaf. PERSPECTIVES ON SRI GURU GRANTH SAHIB 11

RESEARCH JOURNALS

1. Personality Study and Group Behaviour Annual 2. Law Journal Guru Nanak Dev University, Amritsar Annual 3. Journal of Regional History Annual 4. Punjab Journal of English Studies Annual 5. Journal of Sikh Studies Annual 6. Guru Nanak Journal of Sociology Annual 7. Indian Journal of Quantitative Economics Annual 8. Punjab Journal of Politics Annual 9. PSE Economic Analyst Annual 10. Koj drpx (pMj`bI) s`l`n` 11. Pradhikrit (Hindi) Annual 12. Perspectives on Guru Granth Shib Annual 13. Drm EiDEYn piqRk` s`l`n` 14. Journal of Management Studies Annual 15. Journal of Sports Traumatology Annual and Allied Sports Science 12 PERSPECTIVES ON SRI GURU GRANTH SAHIB

FORMATION OF EARLY SIKH IDENTITY Dr. Balwant Singh Dhillon

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 . 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 13

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 14 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 . 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 (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. institutionalized it in the form of daswandh (tithe) PERSPECTIVES ON SRI GURU GRANTH SAHIB 15 and strengthened the institution of () whom he deputed to collect it from the Sikhs.7 It is worth-noting that since its inception voluntary service () 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 , 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 , 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 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 . 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 16 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 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 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 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 17 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 and 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 18 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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! PERSPECTIVES ON SRI GURU GRANTH SAHIB 19

4. Instructs others with the aim of converting a 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 20 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 21

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) 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. 15. Dabistan, p. 59. 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. 22. Dabistan, p. 59. 23. Guru Granth Sahib, pp. 317, 1315; Varan Bhai Gurdas, Vars, 16.15; 25.25; 39.12. 24. Dabistan, p. 70. 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 22 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 23

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 24 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 25 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 26 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 27 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. 28 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 29 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 30 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 31 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. , 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 32 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 33 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, 34 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 35

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. 36 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 37

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; 38 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 . 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: PERSPECTIVES ON SRI GURU GRANTH SAHIB 39

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 40 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 ) constituted by Him. Everyone is subject to His Command; no one is beyond His PERSPECTIVES ON SRI GURU GRANTH SAHIB 41

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; 42 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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.í34 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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 43

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, 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 44 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 ìIn 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 45

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. 46 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 s`ihb, pMn` 464) 5. E`py kudriq kir kir dyKY suMnhu suMnu aup`ied`|| (gurU gRMQ s`ihb, pMn` 1037) 6. E`pInHhY E`pu s`ijA E`pInHhY ricA n`au|| duwI kudriq s`jIEY kir E`sxu ifTy c`au|| (gurU gRMQ s`ihb, 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 p`eIE` pMfqI ij hovY lyKu pur`xu|| vKqu n p`ieA 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 s`ihb, 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 B`il Qky vyd khin iek v`q|| shs ET`rh khin kqyb` EsulU ieku D`qu|| PERSPECTIVES ON SRI GURU GRANTH SAHIB 47

lyK` hoie q ilKIEY lyKY hoie ivx`su|| (gurU gRMQ s`ihb, pMn` 5) 21. EMqu n j`pY kIq` E`k`ru|| EMqu n j`pY p`r`v`ru|| EMq k`rix kyqy ibll`ih|| q` ky EMq n p`ey j`ih|| eyhu EMqu n j`xY koie|| bhuq` khIEY bhuq` hoie|| (gurU gRMQ s`ihb, 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 s`ihb, pMn` 8) 23. r`qI ruqI iQqI v`r|| pvx p`xI EgnI p`q`l|| iqsu ivic DrqI Q`ip rKI Drm s`l|| iqsu ivic jIE jugiq ky rMg|| iqn ky n`m Enyk EnMq|| (gurU gRMQ s`ihb, 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 kyqy 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 s`ihb, pMn` 7) 25. lK caur`sIh jMq aup`ey|| (gurU gRMQ s`ihb, 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 s`ihb, pMn` 1) 29. BY ivic pvxu vhY sdv`au|| BY ivic clih lK drIE`au|| BY ivic Egin kFY vyg`ir|| BY ivic DrqI dbI B`ir|| BY ivic ieMdu iPrY isr B`ir|| 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|| (gurU gRMQ s`ihb, pMn` 464) 30. hukmI hovin E`k`r hukmu n kihE` j`eI|| (gurU gRMQ s`ihb, pMn` 1) 31. hukmI hukmu cl`ey r`hu|| n`nk ivgsY vyprv`hu|| (gurU gRMQ s`ihb, 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 s`id lgih pr`xI|| ivsm`du sMjogu ivsm`du ivjogu|| ivsm`du BuK ivsm`du Bogu|| 48 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 B`ig|| (gurU gRMQ s`ihb, pMn` 463-64) 37. ggn mY Q`lu riv dIpk bny q`irk` mMfl jnk moqI|| DUpu mlE`nlo pvxu cvro kry sgl bnr`ie PUlMq joqI||1|| kYsI E`rqI hoie Bv KMfn` qyrI E`rqI|| Enhq` sbd v`jMq qyrI|| (gurU gRMQ s`ihb, pMn` 663) 38. J. Huxley, What I Believe, News Chronicle, London, June 1937. 39. ibsmu Bey ibsm`d dyiK kudriq qyrIE`|| (gurU gRMQ s`ihb, 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. E`ip ElyKu kudriq hY dyK`|| (gurU gRMQ s`ihb, pMn` 1042) 43. n`nk sc d`q`ru isn`Kqu kudrqI|| (gurU gRMQ s`ihb, pMn` 141) 44. jil Qil mhIEil riv rihE` c`cV` isrjxh`ro|| (gurU gRMQ s`ihb, 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 Q`ip rKI Drm s`l|| (gurU gRMQ s`ihb, pMn` 7) 48. jYsy jl mih kmlu inr`lmu murg`eI nY s`xy|| suriq sbid Bv s`gru qrIEY n`nk n`mu vK`xy|| (gurU gRMQ s`ihb, pMn` 938) 49. ry mn EYsI hir isau pRIiq kir jYsI jl kmlyih|| lhrI n`il pC`VIEY BI ivgsY Esnyih|| (gurU gRMQ s`ihb, pMn` 59) 50. sUqku Egin BKY jgu K`ie|| sUqku jil Qil sB hI Q`ie|| n`nk sUqik jnim mrIJY|| (gurU gRMQ s`ihb, pMn` 413) 51. n`nk sUqku eyv n auqrY igE`nu auq`ry Doie|| (gurU gRMQ s`ihb, pMn` 472) PERSPECTIVES ON SRI GURU GRANTH SAHIB 49

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 50 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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) PERSPECTIVES ON SRI GURU GRANTH SAHIB 51 available in Sri Guru Grath Sahib. Equally we know that there were long periods in the 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 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 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 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 52 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 53

Nirmalas were inclined to associate the Sikh ideas of and Shabad to the Vedantic thought, the Sikh love and devotion to the Personal God to medieval bhakti and the Naam 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. 54 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 55 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 56 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 57 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 58 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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, PERSPECTIVES ON SRI GURU GRANTH SAHIB 59

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. 60 PERSPECTIVES ON SRI GURU GRANTH SAHIB

MISL SHAHEEDAN : AN ADDENDUM Dr. Ranbir Singh Sandhu

[Dr. Ranbir Singh Sandhu who is a direct descendent of S. , 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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 61

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 . 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 62 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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, 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 63

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. 64 PERSPECTIVES ON SRI GURU GRANTH SAHIB

MAHARAJA RANJIT SINGHíS EXPEDITION OF 1819 : CONQUEST AND ANNEXATION OF Dr. (Mrs.) Harmeet Sethi

Major inducement to 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 , 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 65

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 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 66 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 . 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 67 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 68 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 ; 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 69 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 70 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 71 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 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 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. , Jawala Singh, Akali Phula Singh 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 72 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 73

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. , 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, , 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. 74 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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. 37. Henry Prinsep, op. cit., p. 24. 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. 50. Henry Prinsep, op. cit., p. 51. 51. Charles Ellison Bates, A Gazetteer of Kashmir, 1873, p. 110. 52. Ibid. 53. Henry Prinsep, op. cit., p. 51. 54. Khushwant Singh, op. cit., pp. 254-55. 55. Mohammad Yusuf Saraf, op. cit., p. 75. 56. Ibid., p. 75. 57. Henry Prinsep, op. cit., p. 52. 58. J.D. Cunningham, op. cit., p. 143. 59. G.M.D. Sufi, op. cit., p. 334. 60. Ibid., p. 335. 61. Ibid. PERSPECTIVES ON SRI GURU GRANTH SAHIB 75

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 76 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 77 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 XUnIvristI, pitAwlw, 1997. 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. 78 PERSPECTIVES ON SRI GURU GRANTH SAHIB

______, rwg srUp inrxY: sRI gurU gRMQ swihb, jv`dI tkswl, luiDAwxw, 2007. ______, gur sbd sMgIq (31 muK rwg), jv`dI tkswl, luiDAwxw, 2008. suMdr isMG, hrmonIAm kIrqn isiKAw, BweI cqr isMG jIvn isMG, AMimRqsr[ ______, 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, 2012. 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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 79

______, gurbwxI sMgIq drpx (Bwg dUjw), SRomxI gurduAwrw pRbµDk kmytI, AMimRqsr, 2006. ______, gurmiq sMgIq dI ieiqhwisk ivlKxqw, cqr isMG jIvn isMG, AMimRqsr, 2006. ______, gurbwxI sMgIq drpx (Bwg qIjw), SRomxI gurduAwrw pRMbDk kmytI, AMimRqsr, 2010. 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, SRomxI gurduAwrw pRbMDk kmytI, AMimRqsr, 1961. ig`l, gurpRqwp isMG, gurmiq sMgIq iv`c pRXukq lok sMgIqk q`q, pMjwbI XUnIvristI, pitAwlw, 2001. 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. 80 PERSPECTIVES ON SRI GURU GRANTH SAHIB

______, 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 jIvn isMG, AMimRqsr, 2003. ______, 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 jIvn isMG, AMimRqsr, 2009. jsbIr kOr, DMnu su rwg surMgVy, ivsmwd nwd, jv`dI klw, luiDAwxw, imqIhIx[ PERSPECTIVES ON SRI GURU GRANTH SAHIB 81

______, 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, pitAwlw, 2011. 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. 82 PERSPECTIVES ON SRI GURU GRANTH SAHIB

______, 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 tr`st, nvIN id`lI, 1993. ______, gurmiq sMgIq swgr, (Bwg cOQw), gurU nwnk ividAw BMfwr tr`st, nvIN id`lI, 1996. ______, gurmiq sMgIq is`iKAw, gurU nwnk ividAw BMfwr tr`st, nvIN id`lI, 2004. dIvwnw, hrdyv isMG, jIvn srl kIrqn isiKAw, BweI cqr isMG jIvn isMG, AMimRqsr, 2005. ______, jIvn srl kIrqn isiKAw, (Bwg dUjw), BweI cqr isMG jIvn isMG, AMimRqsr, 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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 83

______, 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 pRkwSn, pitAwlw, 2005. 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 ieMdRwvlI (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. 84 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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. myjr, pRym isMG, sMq gwQw (Bwg- dUjw), BweI vIr isMG swihq sdn, nvIN id`lI, 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, nIryNdr isMG, sMgIq Aqy aus dI gurbwxI 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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 85

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 , 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, , The Contribution of Ragis and Rababis to the Sikh 86 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 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] e˸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 p`iqRkwvW 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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 87 igAwnI, gurid`q isMG (sµpw.), isMG sBw p`iqRkw, kIrqn AMk, (Bwg pihlw), sRI gurU isMG sBw SqwbdI kmytI, AMimRqsr, PrvrI 1978. ______, isMG sBw p`iqRkw, 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 f`ibAW iv`c bMd hY”, is`K PulvwVI, PIlf gMj, luiDAwxw, meI 2005. 88 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 p`iqRkw (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[ PERSPECTIVES ON SRI GURU GRANTH SAHIB 89

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 jIvn isMG, AMimRqsr, 2006. ______, “bwbk rbwbI”, muslmwxu khwvxu musklu, BweI cqr isMG jIvn isMG, AMimRqsr, 2006. ______, “blvMf qy s`qw”, muslmwxu khwvxu musklu, BweI cqr isMG jIvn isMG, AMimRqsr, 2006. ______, “cUhV rbwbI”, muslmwxu khwvxu musklu, BweI cqr isMG jIvn isMG, AMimRqsr, 2006. 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 PwaUNfySn, nvIN id`lI, 2008. ______, “rwgW dI qrqIb”, gurU gMRQ swihb srUp qy ivcwrDwrw, is`K PwaUNfySn, nvIN id`lI, 2009. 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. 90 PERSPECTIVES ON SRI GURU GRANTH SAHIB swihb isMG, “kIrqn dw ieSk”, jIvn ibRqWq sRI gurU nwnk dyv jI, isMG bRdrz, AMimRqsr, 2003. ______, “BweI mrdwnw dw dyhWq”, jIvn ibRqWq sRI gurU nwnk dyv jI, isMG bRdrz, AMimRqsr, 2003. ______, “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 kmytI, AMimRqsr, 2007. PERSPECTIVES ON SRI GURU GRANTH SAHIB 91

______, “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 pRbMDk kmytI, AMimRqsr, 2001. 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. 92 PERSPECTIVES ON SRI GURU GRANTH SAHIB kMvl blbIr isMG, “is`K Drm kIrqn dIAW gwien SYlIAW”, Koj p`iqRkw (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, SoRmxI 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 Abdulw qy BweI n`Qw jI”, pMjwbI itRibaUn, cMfIgVH, 11 Agsq 2010. ______, “BweI igAwn isMG Almsq”, pMjwbI itRibaUn, cMfIgVH, 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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 93

______, “BweI KyVw igfU jI”, pMjwbI itRibaUn, cMfIgVH, 25 AkqUbr 2010. ______, “pRo. 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. ______, “pRo. jslIn suMdr 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, cMfIgVH, 21 sqMbr 2011. 94 PERSPECTIVES ON SRI GURU GRANTH SAHIB

______, “ bIbI hrbIr kOr (kIrqnI is`K bIbIAW-11)”, pMjwbI itRibaUn, cMfIgVH, 28 sqMbr 2011. ______, “bIbI jsmIq kOr (kIrqnI is`K bIbIAW-12)”, pMjwbI itRibaUn, cMfIgVH, 5 AkqUbr 2011. ______, “bIbI mnpRIq kOr (kIrqnI is`K bIbIAW-13)”, pMjwbI itRibaUn, cMfIgVH, 12 AkqUbr 2011. ______, “bIbI qrndIp kOr (kIrqnI is`K bIbIAW-14)”, pMjwbI itRibaUn, cMfIgVH, 19 AkqUbr 2011. ______, “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, cMfIgVH, 8 PrvrI 2012. ______, “ bIbI nvpRIq kOr (kIrqnI is`K bIbIAW-25)”, pMjwbI itRibaUn, cMfIgVH, 15 PrvrI 2012. ______, “bIbI prnIq kOr (kIrqnI is`K bIbIAW-26)”, pMjwbI itRibaUn, cMfIgVH, 29 PrvrI 2012. ______, “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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 95

______, “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, mihMdr kOr, “DunI sMkyq”, Awsw dI vwr, AwrsI pblISrz, nvIN id`lI, 2004. gurid`q isMG, “gurmiq sMgIq qy SwsqrI sMgIq ivc is`K swrMgI vwdn”, AMimRq kIrqn, isrjx ipRMtrz Aqy stySnrz, cMfIgVH, Agsq 2007. 96 PERSPECTIVES ON SRI GURU GRANTH SAHIB gurnwm isMG, “sRI gurU gMRQ swihb jI dI sMgIqk mhwnqw”, gurmiq pRkwS, SoRmxI gurduAwrw pRbMDk kmytI, AMimRqsr, sqMbr 1983. ______, “is`K Drm iv`c sMgq Aqy sMgIq” nwnk pRkwS p`iqRkw, sRI gurU gMRQ swihb AiDAYn ivBwg, pMjwbI XUnIvristI, pitAwlw, jUn 1984. _____, “gurmiq sMgIq Aqy lok sMgIq: AMqr sMbMD”, Koj p`iqRkw, pMjwbI XUnIvristI, pitAwlw, 1991. ______, “Sbd qy sMgIq: sRI gurU gMRQ dy pRsMg ivc”, ivsmwd nwd, jv`dI klW, luiDAwxw, PrvrI 1993. ______, “Sbd rwgW dw dwrSink ivSlySx”, Koj p`iqRkw (ivSyS AMk gurU goibMd isMG), pMjwbI XUnIvristI, pitAwlw, mwrc 1998. ______, “sRI gurU gMRQ swihb dw sMgIqk mh`qv”, pMjwbI dunIAw, BwSw ivBwg 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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 97

______, “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, jlMDr, 15 PrvrI 2011. ______, “gurmiq sMgIq dy bwnI gurU nwnk dyv jI-2”, AjIq mYgzIn, jlMDr, 22 PrvrI 2011. ______, “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 mYgzIn, jlMDr, 8 mwrc 2011. ______, “gurU AMgd dyv jI dw gurmiq sMgIq ivc Xogdwn-3”, AjIq mYgzIn, jlMDr, 15 mwrc 2011. ______, “gurU Amrdws jI dw gurmiq sMgIq ivc Xogdwn”, AjIq mYgzIn, jlMDr, 22 mwrc 2011. ______, “gurU rwmdws jI dw gurmiq sMgIq ivc Xogdwn”, AjIq mYgzIn, jlMDr, 29 mwrc 2011. 98 PERSPECTIVES ON SRI GURU GRANTH SAHIB

______, “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 mYgzIn, jlMDr, 19 ApRYl 2011. ______,”gurU goibMd isMG jI dw gmiq sMgIq ivc Xogdwn”, AjIq mYgzIn, jlMDr, 26 ApRYl 2011. ______, “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. ______, “gurmiq sMgIq ivc pVqwl bwxI”, AjIq mYgzIn, jlMDr, 6 sqMbr 2011. PERSPECTIVES ON SRI GURU GRANTH SAHIB 99

______, “gurmiq sMgIq ivc vwr gwiex”, AjIq mYgzIn, jlMDr, 13 sqMbr 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 mYgzIn, jlMDr, 25 AkqUbr 2011. ______, “gurmiq sMgIq dy pRm`uK 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 pRm`uK 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. 100 PERSPECTIVES ON SRI GURU GRANTH SAHIB

______, “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. ______, “gurmiq sMgIq ivc rwg soriT”, AjIq mYgzIn, jlMDr, 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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 101

______, “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. ______, “gurmiq sMgIq ivc pVqwl bwxI”, AjIq mYgzIn, jlMDr, 6 sqMbr 2012. ______, “Sbd kIrqn dI daudr tkswl”, AjIq mYgzIn, jlMDr, 11 sqMbr 2012. ______, “Sbd kIrqn dI qrn qwrn qy bu`Fw jOhV tkswl”, AjIq mYgzIn, jlMDr, 2 AkqUbr 2012. 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 pRkwSn, pitAwlw, 2008. 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. 102 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 pRbMDk kmytI, AMimRqsr, 2004. jsbIr kOr, “BweI s`qw blvMf jIvn qy rcnw”, gurmiq pRkwS, SoRmxI gurduAwrw pRbMDk kmytI, AMimRqsr, 1993. ______, “mhwrwjw rxjIq isMG dy kwl dI sMgIqk prMprw”, nwnk pRkwS p`iqRkw, 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 isMG, “gurU nwnk dyv jI dI sMgIq ƒ dyx”, gurmiq pRkwS, SoRmxI gurduAwrw pRbMDk kmytI, AMimRqsr, jUn 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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 103

______, “gurbwxI qy bsMq rwg”, gurmiq mImWsw, piv`qr pRmwixk pRkwSn, pitAwlw, 1984. ______, “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 p`iqRkw, pMjwbI XUnIvristI, pitAwlw, jUn 1984. ______, “gurbwxI igAwn ivDI”, gurmiq mImWsw, piv`qr pRmwixk pRkwSn, pitAwlw, 1984. _____, “gurmiq kIrqn BgqI”, nwnk pRkwS p`iqRkw (BgqI ivSyS AMk), pMjwbI XUnIvristI, pitAwlw, 1985. ______, “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 p`iqRkw (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. 104 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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, XUnIvristI, pitAwlw, 2004. 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 is`iKAw borf mohwlI, mwrc-ApRYl 2004. PERSPECTIVES ON SRI GURU GRANTH SAHIB 105 drSn isMG, “kIrqn”, BweI gurdws: is`KI dy pihly ivAwiKAwkwr, pMjwbI XUnIvristI, pitAwlw, 1997. 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 pihlw), sMgIqWjlI pblIkySn, pitAwlw, imqIhIx[ ______, “gurmiq sMgIq dI pirBwiSk SbdwvlI”, sMgIq srUp (Bwg pihlw), sMgIqWjlI pblIkySn, pitAwlw, imqIhIx[ ______, “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. 106 PERSPECTIVES ON SRI GURU GRANTH SAHIB

______, “kIrqn”, gurmiq mwrqMf, (Bwg pihlw), SRomxI gurduAwrw pRbMDk kmytI, AMimRqsr, 1983. ______, “ngr kIrqn”, gurmiq mwrqMf, (Bwg dUjw), SRomxI gurduAwrw pRbMDk kmytI, AMimRqsr, 1985. ______, “rwg”, gurmiq mwrqMf (Bwg dUjw), SRomxI gurduAwrw pRbMDk kmytI, AMimRqsr, 1985. 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 pRbMDk kmytI, AMimRqsr, 1992. invyidqw isMG, “dsm gMRQ ivc sMgIqk q`q”, Koj p`iqRkw (pRgitE Kwlsw ivSyS AMk), pMjwbI XUnIvristI, pitAwlw, sqMbr 1999. pdm, ipAwrw isMG, “Awid gMRQ dw sMgIq pRbMD”, nwnk pRkwS p`iqRkw, pMjwbI XUnIvristI, pitAwlw, 1971. ______, “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 pRbMDk kmytI, AMimRqsr, 2009. pMmI, prmjIq isMG, “ausqwd sMgIqkwr sRI hir isMG”, ivsmwd nwd, jv`dI klw, luiDAwxw, sqMbr-AkqUbr 2007. PERSPECTIVES ON SRI GURU GRANTH SAHIB 107 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 p`iqRkw, pMjwbI XUnIvristI, pitAwlw, jUn-dsMbr 1973. bwT, rSpwl isMG, “sMgIq Aqy gurbwxI: AMqr sMbMD”, pMjwbI dunIAw (gurU gMRQ 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 AYjUkySnl pbilSrz, nwgpwl AYNf snz, luiDAwxw, imqIhIx[ mihMdr isMG, “BweI gopwl isMG rwgI”, gurmiq pRkwS, SRomxI gurduAwrw pRbMDk kmytI, AMimRqsr, 2005. 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 kmytI, AMimRqsr, 2005. ______, “byby nwnkI jI”, pRmu`K is`K SKsIAqW, SRomxI gurduAwrw pRbMDk kmytI, AMimRqsr, 2005. vnIqw kOr, “sMq bwbw su`cw isMG jI dI clweI Su`D sMgIq dI lihr”, sMq bwbw su`cw isMG dI Drm Aqy sMsikRqI ƒ dyx, jv`dI tkswl, luiDAwxw, 2005. 108 PERSPECTIVES ON SRI GURU GRANTH SAHIB

______, “sRI gurU gMRQ swihb iv`c rwgW dw pRXog”, ivsmwd nwd, jv`dI tkswl, 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 XUnIvristI, pitAwlw, 1985. 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. ______, ìWhat is Kirtanî, Sikh Formations, Vol. 8, No. 2, Routledge Journals, Taylor and Francis, UK, January 2012. PERSPECTIVES ON SRI GURU GRANTH SAHIB 109

Bhogal, Balbinder Singh, ìThe Hermeneutics of Sikh Music (Raag) and Word (Shabad)î, Sikh Formations, Vol. 8, No. 2, Routledge Journals, Taylor and Francis, UK, January 2012. Callewaert, Winand M., ìSongs and Singers: Ravidas and the Guru Granthî, Journal of Religious Studies, Vol. XX, Guru Nanak Dev University, Amritsar, Autum 1991. Chaitanya, Krishan, ìSikh Religious Kirtanî, Sikh Review, 16 (175), Calcutta, Feb.1968. Charanjit Rimi Sobti, ìKirtan- A Wonderous Lifelineî, The Sikh Review, Vol. 46 (9), Kolkatta, September 1998. Chopra, Ravinder Mohan, ìRole of Music and Melody in Sikhismî, Sikh Review, 48 (7), Kolkatta, July 2000. ______, ìMusic in Sikhismî, Amrit Kirtan, 16(1), Chandigarh, Jan. 2004. Chris Mooney Singh, ìMusic Workshop: The Gift of Guru Nanakî, Amrit Kirtan, Chandigarh, 12 July 2000. ______, ìSikhism and other World Religious Musical Traditionsî, Amrit Kirtan, Chandigarh, 12 August 2000. ______, ìAl Rabab to Sri Rabab: Journey of the Chosen Instrumentî, Sikh Spectrum, Issue No. 2, July 2002. ______, ìShabad Kirtan: The International Medium of Communicationî, Abstracts of Sikh Studies, 4 (3), Institute of Sikh Studies, Chandigarh, July-Sep. 2003. Curtis, Marie Joy, ìGurmat Sangeet or Sacred Music of the Sikhî, Encyclopedia of Sikhism, Vol. 2, Punjabi University, Patiala, 1996. Dalawari, Bhagwant Singh, ìThe Raagi Jatha Racketî, The Footsteps of the Masters, All India Pingalwara Society, Amritsar, 1998. Daljit Singh, ìBasis of Shabad Kirtanî, Spokesman Weekly, 29 (41-42) Chandigarh, 9-10 June 1980. ______, ìGurbani Kirtanî, 120 Poems from Vars of Bhai Gurdas Ji Translated in English Verse, Ludhiana, 1987. Davinder Singh, ìGurmat Jivan- Philosophy Atey Guru Granth Sahib De Raag Parbandhî, Inner Dynamics of Sri Guru Granth Sahib, Department of Guru Nanak Studies, Guru Nanak Dev University, Amritsar, 2002. Dhillon, Nasib Singh, ìRaag Malaî, Explore Guru Granth Sahib, Guru Granth Explorative Mission, January 2005. 110 PERSPECTIVES ON SRI GURU GRANTH SAHIB

Dimpy, Gurwinder Singh, ìThe Creative Tradition of Spiritual Music in Sikhismî, Sikh Review, 51(8), Kolkatta, Aug. 2003. Francesca, Cassio, ìThe Music of The Sikh Gurusí Traditional in A Western Content: Cross-Cultural Pedagogy and Researchî, Sikh Formations, Vol. 7 no. 3, Taylor and Francis UK, Dec. 2011. Gargi, Balwant, ìBhai Samund Singh Ragiî, The Great Artist of Punjab, Guru Nanak Dev University, Amritsar, 2003. Gibb Stuart, Schreffer, ìVernacular Music and Dance of Punjabî, Journal of Punjab Studies, Vol. 11(2) University of California, Santa Barbara, Fall, 2004. Gregory P. Fields, ìSacred Music as a Religious Therapeuticî, The Journal of Religious Studies, Guru Nanak Dev University, Amritsar, Vol. XXX (1&2), Spring and Autum, 1999. Grewal J.S., ìShabad Baniî, A Study of Guru Granth Sahib Doctrine, Social Content, History Structures and Status, Singh Brothers, Amritsar, 2009. ______, ìComposition other than Gurbani and Bhagat Baniî, A Study of Guru Granth Sahib, Doctrine, Social, Content, History, Structure, Status, Singh Brothers, Amritsar, 2009. Gurmukh Singh, ìGurbani Sangeet to 21st Century: Contribution of Bhai Dya Singh of Australiaî, Sikh Review, 51(8), Kolkatta, August 2003. Gurnam Singh, ìSikh Musicologyî, The Sikh in the New Century, Khalsa College, Amritsar, 2001. ______, ìGurmat Sangeet: Punjabís Musical Heritageî, The Tribune, Chandigarh, 5 May, 2003. ______, ìRaag Prabandh of Sri Guru Granth Sahibî, Guru Granth Sahib Among the Scriptures of the World, Punjabi University, Patiala, 2004. ______, ìGurmat Sangeet Traditionî, Guru Manyoa Granth, Takhat Sachkhand Sri , Nanded, 2008. Inderjit N. Kaur, ìRaag, Ras and Rang in the Music of Sri Guru Granth Sahibî, Nishaan, The Nagaara Trust, New Delhi, 2004. ______, ìGuru Granth Sahib and Musical Consciousness for Divine Connectionî, Perspectives on Guru Granth Sahib, Vol. 2, Guru Nanak Dev University, Amritsar, 2004. PERSPECTIVES ON SRI GURU GRANTH SAHIB 111

______, ìSikh Shabad Kirtan and Gurmat Sangeet: Whatís in the Name?î, Journal of Punjab Studies, Vol. 18, University of California. Spring- Fall 2011. ______, ìMusical Aesthetics in the Guru Granth and Implications for the Performance Practice of Sikh Shabad Kirtanî, Sikh Formations, Vol. 8, No. 2, Taylor and Francis, UK, January 2012. Inderjit N. Kaur and Pritam Singh Kohli, ìGuru Granth Sahib and Musical Consiousness for Divine Connectionî, Journal Perspectives on Guru Granth Sahib, Vol. 2, Guru Nanak Dev University, Amritsar, 2004. Jagbir Singh, ìRababi Kirtaniyas: A Forgotten Heritageî, Sikh Review, 36 (411), Kolkatta, March 1988. Johar, Surinder Singh, ìMusic in Sikhismî, Spokesmam Weekely, 37 (23) Chandigarh, 29 Feb., 1988. John Stratton Hawley, ìShabad Hazareî, Journal of Punjab Studies, Vol. 15, University of California, Santa Barbara, Spring Fall, 2008. Jolly, Parminder Kaur, ìThe Lost Tradition of Raag Ramkali ëSADDíî, The Sikh Courier International, The Sikh Cultural Society of Great Britain, London, 2007. Khabra, Gurdeep John Singh, ìMusic of the Diaspora: Devotional Sounds, Musical Memory and Cultural Identityî, Sikh Formations, Vol. 8, No. 2, Taylor and Francis, UK, August 2012. Khalsa, Niranjan Kaur, ìGurbani Kirtan Renaisance: Reviving Musical Memory, Reformiong Sikh Identityî, Sikh Formations, Vol. 8, No. 2, Taylor and Francis, UK, August 2012. Kirpal Singh, ìDistinct Musicology in Guru Granth Sahibî, Inner Dynamics of Sri Guru Granth Sahib, Guru Nanak Dev University, Amritsar, Oct. 2002. ______, ìMusicological Study of the Adi Granthî, Inner Dynamics of Sri Guru Granth Sahib, Guru Nanak Dev University, Amritsar, Oct. 2002. ______, ìMusicology of Guru Granth Sahibî, Perspectives on Guru Granth Sahib, Vol. 1, Guru Nanak Dev University, Amritsar, 2003. Kuckertz, Joseph, ìOrigin and Development of the Rababî, Sangeet Natak Akedami, Vol. 15, New Delhi, Jan-March. 1970. 112 PERSPECTIVES ON SRI GURU GRANTH SAHIB

Lallie, Harjinder Singh, Sandeep Kaur and Keerat Singh, ìEmotions in Sikh Musicologyî, Sikh Formations. Vol. 8, No. 2, Taylor and Francis, UK, August 2012. Linden, Bob Van der, ìSikh Music and Empire: The Moral Representation of Self in Musicî, Sikh Formations, Vol. 4, No. 1, Taylor and Francis, UK, June 2008. ______, ìSikh Sacred Music, Empire and World Musicî, Sikh Formations, Vol. 8, No. 2, Taylor and Francis, UK, January 2012. ______, ìHistory Versus Tradition Again? A Response To Bhai Baldeep Singhî Sikh Formations, Vol. 8, No. 2, Taylor and Francis, UK, August 2012. Mansukhani, Gobind Singh, ìPoetry and Music in Sikhismî, Sikh Review, 26 (299), Calcutta, Nov. 1978. ______ìMusic of Sri Guru Granth Sahibî, Sikh Courier, Winter 1979- Spring 1980. ______ìValue and Importance of Gurbani Kirtanî, Spokesman Weekly, 29 (26), Chandigarh, 25 Feb., 1980. ______ìGuru Nanak and his Kirtanî, Spokesman Weekly, 33 (11-12) Chandigarh, Nov. 1983. ______, ìA Survey of Poetry and Music of Sri Guru Ram Dasî, Journal of Sikh Studies, Vol. XI (2), Guru Nanak Dev University, Amritsar, August 1984. Mehram, ìAarti: A Paean to the Almightyî, Mehram, Mehram Publication, Patiala, 2008. ______, ìLavaan, The Sikh Marriage Ceramonyî, Mehram, Mehram Publication, Patiala, 2008. Mishra S.L, (Book Review) ìGurbani Sangeet Pracheen Reet Ratnavali by Avtar Singh and Gurcharan Singhî, Journal of Sikh Studies, Vol. IX(2), Guru Nanak Dev University, Amritsar, Aug. 1982. Navtej K. Purewal, ìSikh/Muslim Bhai-Bhai? Towards A Social History of the Rababi Traditions of Shabad Kirtanî, Sikh Formations, Vol. 7, No. 3, Taylor and Francis UK, Dec. 2011. Nair, Uma, ìMusic for the Soul,î Nishaan, The Nagaara Trust, New Delhi, 2000. Neki, Jaswant Singh, ìMusic and Spiritualityî, Nishaan Nagaara-IV, The Nagaara Trust, New Delhi, 2005. PERSPECTIVES ON SRI GURU GRANTH SAHIB 113

Nijhawana, Michael, ìSikh Religions Aesthetics and the Gendered Dhadhi Voiceî, Dhadhi Darbar, Oxford University Press, New Delhi, 2006. Nivedita Singh, ìThe Tradition of Gurmat Sangeetí Physics and Aestheticsî, Brahadessi Sangeet Mahotsav, Festival and Seminar, Sangeet Natak Academy, Delhi, Oct. 2002. Pashaura Singh, ìSikhism and Musicî, Wilfrid Laurier University, Ontario, Canada, 2006. Pritam Singh, ìKirtan and Sikhsî, Journal of Sikh Studies, Guru Nanak Dev University, Amritsar, Aug. 1976. ______, ìKirtan and Sikhsî, Sikh Review, 27(311), Kolkatta, Nov. 1979. ______, ìAasa Di Vaarî, Spirit of the Sikhs, Punjabi University, Patiala, 1980. ______, ìMusic of the Soulî, Spirit of the Sikhs, Punjabi University, Patiala, 1980. ______, ìTradition of Devotional Music in Sikhismî, Sikh Review, 36(413), Kolkatta, May 1988. ______, ìAasa Di Vaar of Guru Nanakî, Journal of Sikh Studies, Vol. XVII Guru Nanak Dev University, Amritsar, 1990-92. Protopapas, Janice, (Gurleen Kaur), ìKirtan Chauki: Affect, Embodiment and Memory, Sikh Formations, Vol. 8, No. 2, Taylor and Francis, U.K., January 2012. Puran Singh, ìEditorís Note on reading from Guru Granth Sahibî, Spirit of the Sikhs, Punjabi University, Patiala, 1980. ______, ìMusic of the Soulî, Spirit of the Sikhs, Punjabi University, Patiala, 1980. Purewal,Navtej Kaur, ìShabad Kirtan Across Text, Tradition and Bounderies: A Social History of the Rababi Traditionî, Sikh Formations, Taylor and Francis, U.K., 2011. Raghavan, V., ìShabad Kirtanî, Sikh Review, Calcutta, 17(184), Nov.1968. ______, ìShabad Kirtanî, Spokesman Weekly, 29 (45) Chandigarh, 7 July 1980. Rakhi, J.S., ìHarimandir: Its Genesis as the Gurdwara Institutionî, , Punjabi University, Patiala, 2004. Raminder Singh, ìKirtan- The Devine Musicî, Sikh Review, 20 (228) Calcutta, Nov.1972. 114 PERSPECTIVES ON SRI GURU GRANTH SAHIB

Rattan, B.S. ìJori; A Historical Overviewî, Nishaan-IV, The Nagaara Trust, New Delhi, 2005. Sarna, Jasbir Singh, ìImportance of Kirtan: Devotional Singingî, Sikh Review, 41(11) Kolkatta, Nov. 1992. ______, ìKirtan in Sikhismî, Sikh Past and Present, 2 (1) Spring, 1992. ______, ìImportance of Kirtan in Gurmatî, Sikh Courier, The Sikh Cultures Society of Britain, 32 (74), London, Aut-Win. 1992. Sen Gupta, R., ìDevotional Music in Sikhismî, Sikh Review, 48(9), Kolkatta, Sept. 2000. Sharan Arora, ìGuru Nanak Dev Ji and the Rabbi Traditionsî, Journal of Sikh Studies ,Vol. XXIV(2), Guru Nanak Dev University, Amritsar, 2000. Sher,, ìContribution of Sikh Gurus to Indian Musicologyî, Essay in Honour of Sardar Jodh Singh, Patiala, 1994, Also in Current Thoughts on Sikhism, Institute of Sikh Studies, Chandigarh, 1996. Sikander Singh, ìGurmat Sangeetî, Amrit Kirtan, Chandigarh, 12 May 2000, and June 2000. ______, ìGurmat Sangeetî, Nishaan-IV, The Nagaara Trust, New Delhi, 2005. Sirha, Jagjeet Kaur, ìBallads in Guru Granth Sahibî, The Sikh Courier International, The Sikh Cultural Society of Great Britain, London, 2009. Sobti, Charanjit Rimi, ìKirtan: The Wonderful life lineî, Sikh Review, 46 (9), Kolkatta, September 1998. Surinder Singh (Singh Bandhu) ìSikh Music (Gurmat Sangeet)î, Studies in Sikhism and Comparative Religion, 20(1) Jan-June 2001. Surinder Singh, ìSikh-Music: The Shabadsî, The Khalsa: A Saga of Excellence, Media Transasia India; New Delhi, 1999. Sushil Kaur, ìDivine Music in the Bani of Guru Arjan Devî, Journal of Sikh Studies, Vol. XXX (2), Guru Nanak Dev University, Amritsar, Aug. 2006. Talib, G.S, ìKirtanî, Encyclopaedia of Sikhism, Vol. 2, Punjabi University, Patiala, 1996. Thuhi, Hardial, ìThe Folk Dhadhi Genreî, Journal of Punjab Studies, Vol. 18, University of California, Santa Barbara, Spring-Fall 2011. PERSPECTIVES ON SRI GURU GRANTH SAHIB 115

Verma, Devinder Kumar, ìBani of Guru Amar Das in Different Ragasî, Punjab Past and Present, Vol. XIII, Punjabi University, Patiala, Oct. 1973. ys[k 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- iSary] 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;qDr ’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. 116 PERSPECTIVES ON SRI GURU GRANTH SAHIB

SrnjIq kOr, sRI gurU gMRQ swihb iv`c Awey Gru Sbd dw sMgIqk ivSlySx, pMjwbI XUnIvristI, pitAwlw, 1978. 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, pMjwbI XUnIvristI, pitAwlw, 2004. 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 AiDAYn, pMjwbI XUnIvristI, pitAwlw, 2012. jwgIr isMG, gurU swihbwn dI bwxI Aqy sMgIq dw sMbMD, pMjwb XUnIvristI, cMfIgVH, 1979. rijMdr isMG, pMjwbI dI sMgIq prMprw ivc gurmiq sMgIq dw sQwn, pMjwbI XUnIvristI, pitAwlw, 2001. rijMdr kOr, gurmiq kIrqn ivc vrqy gey swzW dw siBAwcwrk Aqy ieiqhwisk ipCokV, pMjwb XUnIvristI, cMfIgVH, 1992. ruipMdr kOr, gurmiq sMgIq ivc lok sMgIq dy q`q: ivSlySnwqmk AiDAYn, pMjwbI XUnIvristI, pitAwlw, 2009. virMdr kOr, gurmiq sMgIq dI kIrqn prMprw: sMgIq ivigAwn AiDAYn, pMjwbI XUnIvristI, pitAwlw, 2003. mnpRIq isMG, gurmiq sMgIq dI prMprw: ivigAwnk AiDAYn, pMjwbI XUnIvristI, pitAwlw, 2012. 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 University, Patiala, 1986. Khana, Jatinder Singh, Sikh Bhakti Sangeet, Delhi University, Delhi, 1988. Paintal, Ajit Singh, Nature and Place of Music in Sikh Religion and its Affinity with Hindustani Classical Music, University of Delhi, Delhi, 1972. PERSPECTIVES ON SRI GURU GRANTH SAHIB 117

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= ;qfuoflZVh, dq:{ks=, 1985. 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=, 2009. jkftUnj dkSj, xq: xksfcUn flag dh ok.kh dk laxhrd egRo, fnYyh ;qfuoflZVh, fnYyh, 1990. jhuk] xqjefr laxhr dh oknu ijaijk dk fo’ys"k.kkRed v/;;u ¼rU=h ok|ksa ds lUnHkZ esa½] iatkc ;qfuoflZVh] p.Mhx<+] 2008. 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 fo’ys"k.kkRed v/;;u, fgekpy izns’k] 1998- 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. 118 PERSPECTIVES ON SRI GURU GRANTH SAHIB

SrnjIq kOr, gurU gMRQ swihb iv`c Awey Gru Sbd dw sMgqIk ivSlySx, pMjwbI XUnIvristI, pitAwlw, 1978. 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 XUnIvristI, AMimRqsr, 1983. 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 XUnIvristI, AMimRqsr, 1997. 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 sumyl: 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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 119

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, 2008. 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 XUnIvristI, AMimRqsr, 1984. 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;qDr 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 120 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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) PERSPECTIVES ON SRI GURU GRANTH SAHIB 121

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 r`iKAw[ qwrIKI ilhwz nwl dovyN lihrW (gurmiq 122 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 ^urwk 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 rv`eIey rwhIN qlvwr dy zor nwl ZYr-ieslwmI DrmW ƒ ieslwm dy rMg ivc rMgxw sI[ sU&IAW ny kurwn dI Aihly-qwzgI PERSPECTIVES ON SRI GURU GRANTH SAHIB 123 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 ^udw-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 ^udw 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[7 124 PERSPECTIVES ON SRI GURU GRANTH SAHIB

BwvyN koeI cIz ^udw nhIN huMdI Aqy nwhI ^udw koeI cIz hY pr rcnw dy hr kx ivc ivkws, gqISIlqw qy sONdrX ivAwpk hY[ ies qoN ieh g`l swhmxy AwauNdI hY ik ^udw 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 ^udw 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 ^udw qoN Al`g nhIN hn[ A`vl-Awi^r qoN Bwv hY ik hr pRkwr dI hoNd qoN pihlW vI ^udw 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[ PERSPECTIVES ON SRI GURU GRANTH SAHIB 125

'<>'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 126 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 ^udw 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 ^udw dI zwq qoN zudw nhIN, kwienwq is&qW qoN bxI hY[ ies leI kwienwq vI ^udw qoN zudw nhIN[ ^udw 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- PERSPECTIVES ON SRI GURU GRANTH SAHIB 127

Aihd Aihmd ivc &rk n bu`ilHAw 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 ^udw 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 b`ulHy 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) 128 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 d`isAw hY[ mkuMn AvsQw ivc sB rUhW ^udw 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 A^iqAwr 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 129 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 ^ulwsw krdw ilKdw hY- 'muhMmd swihb 130 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 ^udweI klwm Aqy muhMmd swihb nUM ^udw 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- '^udw dI ndr ieblIs qy pYZMbr dohW qy peI sI[ ieblIs ny Awpxy Awp nUM mhwn smJ ilAw qy ^udw dy hukm qoN hI mun`kr ho igAw (Bwv Awdm A`gy isr nw JukwieAw)[ Aihmd ny ieh invwijS pRwpq kr leI qy auh ^udw 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 131 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 ^udI (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 pu`iCAw 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 : 132 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 ^udw 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 b`ulHy 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[ (b`ulHy 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 133 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 rv`eIAw, 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 mn`uKI 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. 134 PERSPECTIVES ON SRI GURU GRANTH SAHIB

21. BweI vIr isMG (sMpw.), purwqn jnm swKI, ^wlsw smwcwr, AMimRqsr, 1959, swKI nM. 41. 22. R.A.Nicholson, op.cit., pp. 84-85. 23. auhI, Awsw mhlw ñ, pMnw 463. 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, sv`eIey 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. 34. auhI, Awsw mhlw ñ, pMnw 351. 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

PERSPECTIVES ON SRI GURU GRANTH SAHIB 135

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, s`iBAwcwr, klw, swihq Awid vI sihj-suBwA pRwpq ho jWdy hn[ iksy vI kOm dw ieiqhws isrjx leI aukq nUM kq`eI nzr-AMdwz nhIN kIqw jw skdw[ ijs kOm dw ivrsw ijMnw AmIr huMdw hY auqnw hI aus dw s`iBAwcwr 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 136 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 137 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 r`iKAw 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 d`isAw 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- 138 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 r`iKAw 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 139

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 140 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 141

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) 142 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 qwrI^I 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. bMdUk 5. Fwl 6. qIr 7. kMGw Aqy kys[ PERSPECTIVES ON SRI GURU GRANTH SAHIB 143

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: 144 PERSPECTIVES ON SRI GURU GRANTH SAHIB

· 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. PERSPECTIVES ON SRI GURU GRANTH SAHIB 145

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 qwrI^I qbrukwq, SRomxI gurduAwrw pRbMDk kmytI, AMimRqsr, pMnw 7. 11. Harbans Singh, (ed.) Encyclopaedia of Sikhism, vol. III, Punjabi University Patiala, 2004, p 192. 146 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 k`uKoN 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 gRMQ swihb dw AMgryjI ivc tIkw kIqw hY[ fw. suirMMdr kOr dw bcpn lwielpur Sihr dI Kwlsw kwlj klOnI ivc guzirAw[ auh Cu`tIAW 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~uQoN dy K`ulHy-f`ulHy mwhOl ivc rih ky bhuq KuS huMdy[ au~QoN dy jWglI lok qy aunHW dw kwr-ivhwr qy s`iBAwcwr dw AnuBv aunHW dI ismRqI ivc Ajy vI qwjw hn[ bcpn ivc auh Awpxy mwqw jI nwl lwielpur iv`c Kwlsw kwlj dy gurduAwry Aqy mweI Ju`gI dy gurduAwry jWdy huMdy sn[ fw. suirMdr kOr ny mu`FlI 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[ aunHw dy do b`cy hn jo au~c-AhuidAW qy syvwvW inBwA rhy hn; fw. jspwl isMG sMDU, sYktrI XU.jI.sI Aqy bytI (pIAY~c.fI. ihaUmY~n jYnyitks) 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 147 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 iv`idAw 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 SurUU 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 b`icAW 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 C`ifAw[ 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 148 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 muh`eIAW 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[ PERSPECTIVES ON SRI GURU GRANTH SAHIB 149 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 150 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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, is`iKAw 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 151

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, 152 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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. b`icAW 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 iblk`ul 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 b`icAW nUM ieh isKweIEeI nhIN sI jWdI, ik ieh ifPrYNss PERSPECTIVES ON SRI GURU GRANTH SAHIB 153

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 d`isAw 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 d`isAw 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 154 PERSPECTIVES ON SRI GURU GRANTH SAHIB

AweIAW, h`QW nwl eI k`pVy isaUNdIAW huMdIAW sI[ iPr drIAW auxnIAW, mMjy auxny[ bcpn 'c AsIN g`ulI-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 h`ulVHbwjI 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 155

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 i^Awl AslI ijhVy trweIbl hoxy Aw[ bwAd 'c jw ky lok (pMjwbI) a`uQy 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 156 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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, g`ulI fMfw KyifAw qy g`ufIAW 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 K`ulyH-K`ulyH 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, PERSPECTIVES ON SRI GURU GRANTH SAHIB 157

AsIN qW istI 'c rihMdy nhIN sI, jweIdw qW huMdw sI, bhuq cOVIAW-cOVIHAW sVHkW K`ulHIAW, 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 b`icAW 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 158 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 b`icAW 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 huMdI sI, kuikMg nw Gr kdy iksy ny krvweI sI, nw mYnUM AwauNdI sI, nw kdy ieMtr`st sI, qy iPr hmysW gVbV ho jwxI qy pws nw hoxw auhdy 'coN tIcr AwauNdI huMdI 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 huMdw sI kuikMg nhIN sI AwauNdI mYnUM[ 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[ PERSPECTIVES ON SRI GURU GRANTH SAHIB 159 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 i^Awl 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 s`uprvweIz 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? 160 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 d`isAw 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 d`isAW 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 b`icAw nUM kI pqw ieh ikauN PERSPECTIVES ON SRI GURU GRANTH SAHIB 161

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 r`iKAw 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 d`isAw 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 162 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 d`isAw 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 163

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 rup`eIAW ik fyF rup`eIAw 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 rup`eIAw dy id~qw ey iehnUM, PIs vI swrI rup`eIAw eI huuMdI sI, ieMnIAW mYnUM iJVkW peIAW, ieMnW mYnUM gu~sw hoey kihMdy ik fyF rup`eIAw 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 rup`eIey ip`Cy keI d&w [ pR. kI qhwnUM jW quhwfy pirvwr nUM l`gdw sI ik AsIN kdy vwps jwvWgy ? au. nhIN mYN qhwnUM d`isAw 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 d`isAw 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[ 164 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 l`igAw 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 i^Awl 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[ PERSPECTIVES ON SRI GURU GRANTH SAHIB 165 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 l`igAw ik AsIN bVyH ZrIb ho gey AW[ a~uQy Aw ky zrUr pqw l`igAw 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 rv`eIAw 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[ 166 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 d`isAw 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 167

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 168 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 p`uiCAw 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 pu`iCAw 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[ PERSPECTIVES ON SRI GURU GRANTH SAHIB 169 pR. ieh pwiksqwn qy ihMdosqwn dI ijhVI vMf hoeI qhwnUM l`gdw ik iesnUM iksy hor qrIky nwl vI nij`iTAw 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 170 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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 d`isAW 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 171

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 i^Awlwq 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 auhnMUU 172 PERSPECTIVES ON SRI GURU GRANTH SAHIB

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[ PERSPECTIVES ON SRI GURU GRANTH SAHIB 173

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 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 174 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 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 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 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 PERSPECTIVES ON SRI GURU GRANTH SAHIB 175 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 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 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 176 PERSPECTIVES ON SRI GURU GRANTH SAHIB 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 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 , 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)