laxr lalkj - Sangat Sansar

oS'kk[k dk ekl gj o"kZ vkrk gS vkSj gj o"kZ pyktkrk gS A ysfdu 1699 dk ,slk oS'kk[k vk;k Fkk ftlusiwjs Hkkjr dk bfrgkl gh cny fn;k vkSj blds lkFk ghiapkx esa oS'kk[k dks Hkh vej dj fn;k gS A bl fnuHkkjr dh nl xq# ijaijk ds n'ke xq# Jhxksfoan flag thus f'kokfyd dh miR;dkvksa esa ,d jk"Vªh; egklEesyudk vk;kstu fd;k FkkA ;g lEesyu /eZ dh t; dsfy, Fkk vkSj v/eZ ds {k; ds fy, FkkA Lora=krk ekuodk igyk /eZ gS vkSj ijra=k jguk] fdlh nwljs dk xqykecu dj jguk lcls cMk v/eZ gS A Hkkjr ijra=k ns'k Fkk;gka eè; ,f'k;k ls vk;s gq, eqxyksa dh lÙkk Fkh ALora=krk dk dksbZ jkLrk fn[kkbZ ugha ns jgk Fkk A xq#xksfoan flag th us mlh jkLrs dh [kkst ds fy, oS'kk[kds çFke fnol dks ns'kokfl;ksa dk egklEesyu vkgwrfd;k A e+ghuksa igys bldh rS;kjh 'kq# gks xbZ gksxhA blegklEesyu dh lwpuk /hjs& /hjs ns'k Hkj esa iQSy xbZAiatkc ls ysdj lqnwj egkjk"Vª rd] mlls Hkh vkxs xqtjkrrd] mÙkj çns'k ds xaxk ;equk ds eSnkuksa dks ikj djrhgqbZ txUukFk iqjh rdA lc txg ppkZ gks jgh Fkh fdn'ke xqq# us ns'k ds dksus&dksus ls ns'kokfl;ksa dks 'krnqzds fdukjs ij vkeaf=kr fd;k gS A lHkh LFkkuksa ls yksxigqaps vkSj mlds ckn D;k gqvk ;g bfrgkl gSA ns'k dsikapksa fgLlksa ls ,sls ujohj fudys ftUgksaus ;ejkt dkspqukSrh ns nh A os e`R;q ds Hk; ls eqDr gks x, A mUgksausvius çk.k xq# dks vfiZr dj fn;sA mlds ckn mudku;k thou gqvkA vc os /eZ ds ;ks¼k cu pqds FksA vcos xq# xksfoan flag ds [kkylk Fks] vc os Hkkjr ekrk ds/eZ lSfud Fks A [kkylk dh LFkkiuk us ns'k esa ,d ,slkTokj mRiUu fd;k ftlesa dkykarj esa eqxy lÙkk dksm[kkM+ iQSadk AD;k bls Hkh bfrgkl dk la;ksx gh dgk tk, fdeqxy lÙkk ds ckn tc fczfV'k lÙkk us Hkkjr ij dCtkdj fy;k rks tfy;kaokyk ckx esa ml lÙkk dks pqukSrh nsusds fy, iatkc ds xkaoksa &xkoksa ls yksx ,df=kr gq, rksmUgksaus blds fy, Hkh oS'kk[kh dk fnu gh pquk AlEikndh;tfy;kaokyk ckx esa fczfV'k lÙkk us tks Hk;adj ujlagkjfd;k mlus fczfV'k lÙkk ds diQu esa dhy dk dke ghfd;k A oS'kk[kh bl çdkj ls /eZ;q¼ dk i;kZ; cu xbZA tks /eZ ds fy, yMrk gS mls e`R;q esa Hkh vkuan dhçkfIr gksrh gSA blfy, galrk gqvk] u`R; djrk gqvk e`R;qdh vksj vxzlj gksrk gSA og mlds fy, mlds thoudk e`R;q ioZ gSA ijarq nqHkkZX; ls ogh fdlku tks dHkhj.kHkwfe esa Hkh HkaxM+k dk u`R; djrk Fkk] og fdlkuvkt vkRegR;k dj jgk gS A ftl fdlku us eqxy lÙkkds vkxs gkj ugh ekuh] ftlus fczfV'k lÙkk dks vkxs c

xrkad ls vkxs------^lq[keuh* lkfgc th ls lk{kkRdkjlq[keuhAA6AA✤ lyksdq ✤mlrfr djfg vusd tuvarq u ikjkokjAukud jpuk izfHk jphcgq fcf/ vfud izdkjA✤ vlVinh ✤dbZ dksfV gks, iwtkjhAdbZ dksfV vkpkj fcmgkjhAdbZ dksfV Hk, rhjFk oklhAdbZ dksfV cu Hkzefg mnklhAdbZ dksfV csn ds lzksrsAdbZ dksfV rihlqj gksrsAdbZ dksfV vkre f/vkuq /kjfgAdbZ dksfV dfc dfc chpkjfgAdbZ dksfV uoru uke f/vkofgAukud djrs dk varq u ikofgAizHkq }kjk jph l`f"V esa dbZ djksM+ izk.kh iqtkjhgSa vkSj dbZ djksM+ /kfeZd jhfrjLe djus okys gSa]dbZ djksM+ O;fDr rhFkks± ds fuoklh gSa vkSj dbZdjksM+ oSjkX; ysdj taxyksa esa fiQjrs gSa] dbZ djksM+tho osnksa ds lquus okys gSa vkSj dbZ djksM+ egku~riLoh cus gq, gSa] dbZ djksM+ euq"; dfo;ksa dhjpuk,a fopkjrs gSa] dbZ djksM+ O;fDr izHkq dkfuR; u;k uke Lej.k djrs gsa] ij gs ukud ! mldÙkkZjr dk dksbZ Hksn ugha ik ldrsAdbZ dksfV Hk, vfHkekuhAdbZ dksfV va/ vfxvkuhAdbZ dksfV fdjiu dBksjAdbZ dksfV vfHkx vkre fudksjAdbZ dksfV ijnjc dm fgjfgAdbZ dksfV ijnw[kuk djfgAdbZ dksfV ekbvk lze ekfgAdbZ dksfV ijnsl HkzekfgAftrq ftrq ykogq frrq frrq yxukAukud djrs dh tkuS djrk jpukAbl txr~ jpuk esa djksM+ksa vgadkjh tho vkSjdjksM+ksa gh O;fDr fcYdqy ew[kZ gSa] djksM+ksa euq";datwl rFkk iRFkjeuk gSa] vkSj dbZ djksM+ fcYdqy'kq"deuk vkSj laosnughu gSa] tks fdlh ds nq[k ijnzohHkwr ugha gksrs] djksM+ks O;fDr nwljksa dks /upqjkrs gSa vkSj djksM+ks gh nwljksa dh fuank djrs gSa]djksM+ksa euq"; /u dh [kkfrj esgur esa yxs gSa vkSjdbZ djksM+ nwljs ns'kksa esa HkVd jgs gSa] gs izHkq ! ftlftl dke esa rqe yxkrs gks] ml ml dke esa thoyxs gSaA gs ukud ! dÙkkZj dh jpuk dk Hksn dÙkkZjgh tkurk gSAdbZ dksfV fl/ trh tksxhAdbZ dksfV jkts jl HkksxhAdbZ dksfV ia[kh lji mik,AdbZ dksfV ikFkj fcj[k fuitk,AdbZ dksfV nsl Hkw eaMyAdbZ dksfV llhvj lwj u[;=kAdbZ dksfV nso nkuo banz flfj N=kAlxy lexzh viuS lwfr /kjSAukud ftlqftlq HkkoS frlqfrql fuLrkjSAbl l`f"V esa djksM+ks fl¼] ftrsfUnz; ;ksxh vkSjdjksM+ksa gh vkuUn izkIr djus okys jktk gS] djksM+ksai{kh rFkk laki izHkq us iSnk fd, gSa] djksM+ksa gh iRFkjrFkk o`{k mxk, gSa] djksM+ksa ikuh rFkk vfXu;ka gSa]djksM+ksa ns'k rFkk /jfr;ksa ds pØ gS] dbZ djksM+pUnzek] lw;Z rFkk rkjs gSa] djksM+ksa nsox.k rFkk bUnzgSa] ftlds flj ij N=k gS] bu lkjs tho tUrqvksa dsinkFkks± dks izHkq us vius gqDe /kxs esa fijks;k gqvkgSA gs ukud ! tks tks mls vPNk yxrk gS] mls izHkqikj dj ysrk gSA Øe'k-------laxr lalkj (ekfld)5 ebZ] 2008

ebZ] 2008fo'o dk&^^egku jk"Vªh; vkUnksyu**[kkylk fljtuk&fpjatho flag[kkylk iaFk dh jpuk u dsoy xq# ukud ijaijkesa ,d u;k eksM+ gS] vfirq Hkkjr ds tu&tkxj.k bfrgklesa ,d egku jk"Vªh; vkanksyu gSA vkuaniqj lkfgc esa 30ekpZ] 1699 dh cSlk[kh dk feyu] Hkkjr esa /kfeZd]lkekftd ,oa jktuSfrd Økafr dk dk uxkM+k gSA bl fnuukS fl[k xq#vksa dh riL;k vFkkZr~ ^vfHkHkkT; HkfDr* dslkFk lkFk fojkV nSoh; 'kfDr dk ;ksx nlosa xq# xksfcUnflag th us ,d vkykSfdr ?kVuk ds }kjk izxV fd;kAmudh Li"V ?kks"k.kk us lalkj dks pfdr dj fn;kA tcog cksy mBsA ^^esjk fl[k tc HkfDr ds lkFk 'kfDr dhvkjk/uk djsxkA tc og HkfDr esa yhu gksxk rks og lUrgksxkA og tc 'k=kq dk uk'k djus gsrq ohj :i /kj.kdjsxkA ml le; og ^flikgh* gksxkA og ,d gh le;esa lUr vkSj flikgh gksxkA**pkjksa o.kks± dks ,d djkÅaAlfruke dk tki djkÅaAAn'ke~ xq# us pkjksa oj.kksa dks ,d dj vius [kkylsds vikj O;fDrRo esa latks fn;k vkSj ladsr fd;kA esjkfl[k czge eqgqrZ esa (ve`r csys) mBdj tc xq#ck.khxk,xk&ikap okf.k;ksa dk ikB djsxk ml le; og czkg~e.kgksxkA tc bZekunkjh dh dekbZ djsxk&fdjr djsxk] oaMds Ndsxk] uke tisxk rks og oS'; gksxkA tc dkj lsokdjsxkA xq# ds yaxj rFkk laxr ds tksM+ksa vkSj ljksoj onqf[k;ksa dh lsok djsxk] og {kqnz gksxkA vkSj tc ns'k/eZ ds 'k=kqvksa ls vR;kpkjh nqjkpkjh nq"Vksa ls lhekvksa dhj{kk djrk gqvk ;q¼ djsxkA rc og {k=kh gksxkA bl izdkjHkkjrh; lekt tkr ikr ds VqdM+ksa esa caV x;k Fkk vkSjviuk o.kZ /eZ Hkwy pqdk FkkAdkyq ukgh tksxq ukgh] ukgh lr dk

mnS vLr leqaæ i;ZUraAvfopy jkt fefyvks lqjiqfj dksAAiaFk [kkylk Hk;ks iquhrkAAizHk vkfxvk dj mnr Hk,AAfeVh }Sr lq txr mikf/uAAvlqj eysNu ewy x,AAvFkkZr~ [kkylk iaFk dh fljtuk ,d egku/kfeZd ,oa lkekftd Økafr ds :i esa Hkkjrh; lekt dslkeus vkbZA vke /kj.kk ;g gS fd fgUnw /eZ dh j{kk dsfy;s [kkylk iaFk dh jpuk gqbZA ijUrq fgUnw lekt esavkbZ lkekftd vkSj /kfeZd fxjkoV dks xq# xksfcUn flagth us ekU;rk ugha nhA vfirq Åp uhp ds Hksnksa ls eqDrvkSj O;FkZ ds deZ dk.Mksa ls jfgr ,d vkn'kZ lekt dksLFkkfir fd;kA fgUnw lekt ds vxzx.kksa }kjk vlekurkds vk/kj ij fd, x, lkekftd vR;kpkjksa dks xq#th uslgu ugha fd;kA ijUrq izkphu thou ewY;ksa rFkk Hkkjrh;laLd`fr ij gksus okys /kfeZd ,oa jktuSfrd vR;kpkjksads fo#¼ xq#th us fcxqy ctk fn;k FkkAxq#th us izse ekxZ ij pyrs gq, cfynku dk jkLrkD;ksa pquk bl rF; dks le>us ds fy;s [kkylk fljtukls iwoZ Hkkjr o"kZ dh fLFkfr dk ewY;kadu djuk Hkhvko';d gSA1675 esa vius firk xq#nso Jh rsxcgknqj th dkcfynku xq#th viuh vka[kksa ls ns[k pqds FksA mUgksaus Lo;afirk dks viuk drZO;iw.kZ djus ds fy, Hkstk FkkA tEewd'ehj rFkk iatkc esa gksus okys vR;kpkj yxkrkj c

gqvk fd fl[kksa dks dRy fd;k tk; vkSj gj izdkj lsu"V fd;k tk;A ,d fl[k xq#}kjk dks fxjk dj elftncuk nh xbZA tc fl[kksa dh ckjh vkbZ rks og iqu% xq#}kjkesa rCnhy gks xbZA fl[kksa us beke dks dRy dj fn;kA&dyhesa rkbZcr i`"B 115dqN nsj ckn 20 gtkj fl[kksa tks djdktS viQxkuns'k esa iukg ysus dk jgs Fks] ogka ds dV~VjiaFkh eqfLyekasus mu ij vkØe.k djds dRy dj fn;kA& vgdkes vkyexhj 29vkSjaxtsc us gqDe fn;k fd lkfgctknk vkye dksgqDe fn;k fd fl[kksa dks lc viQxku ftyksa ls fudkydj dSn fd;k tkosA bfrgkldkj xksiky flag viuhiqLrd History of Sikhs esa fy[krs gSaA bu ifjfLFkfr;ksa esaxq# xksfcUn flag th dk vkSjaxtsc ds f[kykiQ 'kL=k mBkdj laxzke djuk vLokHkkfod ugha FkkApqukSrh Lohdkj dhxq# xksfcUn flag th fnYyh ls tkjh gksus okys ,dls ,d iQjekuksa dks jí djrs tk jgs FksA esjk fl[k ?kksM+sij p gkFkh] ?kksMs+ 'kL=k vkius fn;s ijUrq vkt eq>s viusfl[k dk 'kh'k pkfg;sA xq#th vius fl[k dh vfXuijh{kk ysuk pkgrs FksA vkius vius xq# dks ;fn dqN nsuklh[kk gS] vkSj nsus dk fu'p; fd;k gS rks eq>s vki dk'kh'k pkfg;sA 'kh'k ls de ughaAlkjh lHkk esa lUukVk Nk x;kA dqN [kycyh ephAdqN us mBus dk eu cuk;kA dqN ekrk xqtjh th ds iklf'kdk;r ysdj igqapsA xq#th dks le>kvksA vkt xq#lgt ugha gSA ekrk us n[ky u nsus ls badkj fd;kA m/j lHkk esa xq# th iqu% xjts eq>s lhl pkfg;sA esjk fl[kxq# HksaVk eas lhl nsosA,sls 'kwU; okrkoj.k esa ykgkSj dk [k=kh ;qod n;kjke [kM+k gks x;kA gs xq# nkl dk 'kh'k gkftj gS&cksyksdSls nwaA xq#th mldk gkFk idM+ ihNs racw esa ys x;sAlaxr dks [kV [kV dh vkokt lqukbZ nh&FkksM+h nsj cknxq#th [kwu ls yFk iFk ryokj dks ysdj iqu% laxr dkslacks/u djus yxsA vkSj 'kh'k pkfg;sA dqN nsj cknlUukVk jgk ijUrq gfLrukiqj dk tkV ;qod /eZnkl 'kh'k>qdkdj cksyk ;g 'kh'k vkidk gS gkftj gS mls Hkhlaxr lalkj (ekfld)

xq#th racw esa ys x,A iqu% xq#th dh ogh iqdkj ijUrqdksbZ vkxs vkrk uk ns[kdj xq#th jks"kiw.kZ 'kCnksa esa xjts&gS dksbZ fl[k csVk tks djs lhl HksVkAcsvar 'kh'k pkfg, lks tyn tyn vkb;sAbl vkg~oku ij }kjdk xqtjkr dk Nhik lekt dk;qod eksgde flag [kM+k gks x;kA xq# egkjkt nkl dkflj gkftj gSA ml ij mlh izdkj ds okj racw ds vanjgksrs laxr usa lqusaA ijUrq tc iqu% xq#th ykSVs rks fcnjdukZVd dk ukbZ ;qod lkfgc pUn vkSj ckn esatxUukFkiqjh dk >hoj fgEer flag [kM+k gks x;kA lHkhikap fl[kksa dks vanj ys tkdj xq#th dqN nsj ckgj uvk,A laxr cslcjh ls gksus okys dkSrd dk bartkj djjgh FkhA laxr ds vk'p;Z dk dksbZ fBdkuk uk jgk] tcmlus xq#th ds lkFk ikap fl[kksa dks iw.kZ flag os'k 'kL=k/kjh vkSj lts nLrkjksa ds lkFk thfor ns[kkAckn esa vU; fl[kksa us vkxs vkus dh bPNk izxVdhA ijUrq xq#th us ?kks"k.kk dh] fd esjs ;gh iat I;kjs gSaA;g jguh jgr e;kZnk ds iDds gSaA^^jguh jgs lksbZ fl[k esjk vks lkfgc eSa mldkpsjkAA**ijUrq xq#th dk dkSrd ;gha lekIr ugha gqvkAvkius ?kks"k.kk dh vc ;g esjk fl[k pj.kkezr ds LFkkuij [k.Ms dh /kj ikgkSy (ckVk) ds ve`r ih;saxsA ,dcM+k ckVk eaxok;k x;kA ikap ckf.k;ksa dk ikB fd;k x;kAckVs ds ty esa [k.Ms dks ?kqek;k x;kA brus esa ekrklkfgc nsok ehBs irk'ks ysdj mifLFkr gks xbZA cksyh gsxq#nso eSa bl ve`r esa feBkl feykuk pkgrh gwaA xq#thus lkfgc nsok dh csurh Lohdkj dh vkSj eu esa lkspkesjk [kkylk tgka [k.Ms dh ryokj tSls;ks/k gks ogka og ok.kh esa feBkl vkSj uezrk dk iqat gksAtkr ikr ds Hksn dks lekIr djus ij vkSj thouesa dk;jrk dks lekIr djus ij xq#th rqys gq, FksA mlhckVs dks lcds eq[k ij yxk dj ve`r iku djok;kA gs[kkylk ths vki ifo=k gks x, gks vki xq# in dks izkIrgks x, gSA ijUrq eSa rks ukVd gh djrk jgkA vc esjs dksHkh vius leku 'kq¼ djkA ifo=k djksA bruk cpulaxr lalkj (ekfld)dgdj xq#th ohj vklu esa cSB x,A n;k flag us iatfi;kjksa lfgr xq#th dks Hkh ve`r Ndk;kA xq#th us fl[kdks xq# cuk fn;kA vki fuekuk fl[k cu x,A xq#th dsbl dkSrd dks ns[k dj HkkbZ xq#nkl us bl ck.kh dkmPpkj.k fd;kA bl egku dkSrqd dks ns[kdj HkkbZxqjnkl cksy mBsAog izxfVvks ejn vxaeM+k ofj;ke vdsykAokgq okgq xksfcUn flag vkis xq# psykAAgfj lPps r[r jpkbvk lfr laxfr esykAukud fujHkm fujadkj fof/ fla?kk [ksykAxq# flej eukbZ dkydk [k.Ms dh csykAihogq ikgqy [k.Ms /kj gks, tUe lqgsykAxqj laxr dhuh [kkylk eueq[kh nqgsykAokg okg xksfcUn flag vkis xqj psykAA(okj 41 imM+h 2)fiQj lq[k mitk, txr eSa lHk nq[k fcljk,Afut nksgh fiQjh xksfcUn dh vdky tik,Alc rqjd eysN [kik, dfj lp o.kr cuk,Arc lgts /eZ izxkfl;k gfj gfj tl xk,Aog izxfVvks ejn vxaeM+k ojhvke bdsykAokg okg xq# xksfcUn flg vkis xqj psykAbl ?kVuk Øe ds iw.kZ gksus ds i'pkr xq# ukudijEijk esa ,d u;k vk;ke HkfDr ds lkFk 'kfDr tqM+xbZA ,d lUrksa dk lewg lwjohj flikfg;ksa dk Vksyk cux;kA dqN fons'kh fo}kuksa us Jh xq# xksfcUn flag th ijvk{ksi yxk;k fd xq# xksfcUn flag th us xq#ukud dkekxZ NksM+ fn;kA /kfeZd fl[kksa dks yM+kds flikgh cukfn,A og dsoy flikgh cudj jg x,Aizfl¼ fo}ku MkW- xksdqy pan ukjax us bl dqizpkjdk mÙkj nsrs gq, dgk Jh xq# xksfcUn flag th us ftliQkSykn ls viuh ryokj rh[kh dhA mldk fuekZ.k xq#ukud us gh fd;k FkkA [kkylk iaFk dsoy ,d iaFk olEiznk; ek=k ughaA vfirq ;g ,d egku jk"Vªh; vkUnksyugSA ftldh izklakfxdrk vkt dh ifjfLFkfr;ksa esa vkSj Hkhvf/d gks xbZ gSA ●9 ebZ] 2008

okgq okgq xksfcUn fla?k] vkis xqj psyk& fizalhiy lsok flag pkoykiz/ku xq# rsxcgknqj iQkmaMs'ku] iatkcnqfu;k ds bfrgkl esa vU; dksbZ ,slh felkyugha feyrh tgka xq# Lo;a vius eqjhnksa o lsodksadk Lo;a psyk cuk gksaA ;g egkurk dsoy n'kes'kfirk xq# xksfcUn flag th dh gh gSA tc mUgksausiat I;kjksa dks ve`r Ndkdj flag cuk fn;k] rcfiQj mUgha ls vkxzg dj ve`r dh nkr izkIr djuhpkghA mudk ;g vkxzg& ^^eq>s Hkh ve`r dh nkrcD'kksa vkSj eq>s Hkh flag ltkvksa** frfyLe iSnkdjrk gSA [kkylk l`ftr mu ikap Js"B ujksa esa ,slsdkSu ls xq.k vk x, Fks\ ;g [kkyls ds tUe dhvykSfdd dgkuh gSA vkvks] bldk lk{kkRdkj djsaA1699 dh cSlk[kh ds fnu vkuUniqj lkfgcdh ikou /jrh ij ,d vykSfdd peRdkj gqvk]ftlus fgUnqLFkku dk bfrgkl cnydj j[k fn;kA;g [kkylk fljtuk dk fnol FkkA ml cSlk[kh ijgtkjksa dh la[;k esa laxr tqM+h FkhA fgUnqLrku dsdkSus dkSus ls xq# egkjkt ds fof'k"V vkns'k ijukud ukeysok laxr tqVh FkhA nhoku esa xq#xksfcUn flag th uaxh 'ke'khj ysdj laxr ls ns'kdh foijhr ifjfLFkfr;ksa esa ,d 'kh'k dh ekaxdjrsA laxr esa lUukVk gSA ,d HkkbZ n;kjke [k=kh[kM+k gksrk gSA xq# egkjkt mls vyx iaMky esa ystkrs gSaA iqu% xq#th laxr ls ,d 'kh'k dh ekaxdjrs gSaA HkkbZ /je pUn mB [kM+s gksrs gSaA blizdkj HkkbZ eksgde pUn] HkkbZ fgEerjk; o HkkbZlkfgc pUn lesr ikap fl[k 'kh'k nsus ds [kMs+ gksrsgSaA bu ikapksa fl[kksa dks uke ds var esa ^flag*miuke tksM+dj] [k.Ms dh ikgqy N[kkdj xq#egkjkt [kkylk l`ftr djrs gSa vkSj ikapksa iat I;kjsdgykrs gSaAtc xq# xksfcUn flag th us iat I;kjksa dsle{k ve`r dh nkr izkIr djus dh ckr dgh] rksiat I;kjksa us iwNk&^^xq# egkjkt] gesa ve`r dh nkr'kh'k nsus ds iz'u ds ckn izkIr gqbZ] vki ve`r dhnkr izkIr djus ds fy, D;k nsasxs\**n'kes'k firk xq# xksfcUn flag th us dgk&^^vHkhrd vius iM+nknk lkfgc iape~ xq# vtqZunso thvkSj firk xq# rsxcgknqj th dk cfynku ifjokj nspqdk gSaA [kkylk esjh Js"B fu"Bk dk dsUnz gSaAve`r dh nkr ds cnys lo±'k nsuk gksxk] rks og HkhnwaxkA**n'kes'k firk xq# xksfcUn flag th us ohjvklu esa >qddj iat I;kjksa ls [k.Ms dh ikgqyizkIr gqbZ vkSj fo'o esa bfrgkl dk;e fd;kA viusf'k";ksa ls 'kfDr izkIr djus dk] ve`r izkIr djusdk ;g foy{k.k rjhdk FkkAokgq okgq xksfcUn flag vkis xqj psykAfl[kksa vkSj fgUnqvksa dk uk[kwu vkSj ekal dkfj'rk gSA fgUnqtu le>sa vkSj xq# rsxcgknqj th dscfynku dks u Hkwysa] xq# xksfcUn flag th ds lo±'kdh dqckZuh dks u HkwysaA fgUnqtu izR;sd ?kj esa dels de ,d lnL; dks flag ltk,aA [kkylk thoun'kZu Hkkjr dk fpUru gSaA ;g vius lekt dks'kfDr nsus okyk T;ksfriqat gSaA bl fopkj dkstu&tu rd igaaqpkuk gekjk è;s; gksuk pkfg,A Jhxq# xzzaFk lkfgc th dh xqj&rk xn~nh ds 300osa o"kZesa lEiw.kZ Hkkjr Jh xq#xzaFk lkfgc th dks ifgpkusa]xq#vksa dks ifgpkusa] xqjck.kh dks ifgpkusa] [kkylkdks ifgpkusa vkSj ------Hkkjr jk"Vª dks ifgpkusaA ●ebZ] 200810laxr lalkj (ekfld)

LokLF; niZ.k& MkW- tlfoUnj flagân;&jksx esa ?kh;k] rqylh vkSj iksnhus dkjkeck.k iz;ksxân; jksx vkt rsth ls iQSyrk tk jgk gSA[kku iku dh LoNanrk] HkkSfrdrkoknh gksM+ dhrjg&rjg ds ekalkgkjh ,oa xfj"B [kkn~; inkFkZ dsizfr vkd"kZ.k] 'kkjhfjd Je dh 'kwU;rk] ekufldruko vkfn ân; dh o`f¼ dk dkj.k gSAân; dh f'kjk,a tc vo#¼ gks tkrh gSa rksân; ?kkrd dh laHkkouk cu tkrh gSA vf/dfpdukbZ;qDr] olk;qDr Hkkstu [kwu esa FkDds tekrkgS rFkk mlh dk dqifj.kke f'kjk,a vo#¼ gksus ds:i esa lkeus vkrk gSAvk/qfud foKku us ân; jksx ds funku dsfy, ckbZikl ltZjh] islesdj tSlh vusd vR;ar[kphZyh lqfo/k,a bZtkn dh gS] fdUrq budkmi;ksx lk/kj.k jksxh ugha dj ldrk gS vkSj ;gHkh rF; lkeus vk, gSa fd vkWijs'ku djkus okysdks thouHkj vusd vU; fcekfj;ksa dk lkeuk Hkhdjuk iM+rk gSA?kh;k (yksdh) ân; jksx esa jkeck.k vkS"kf/fl¼ gqvk gSA vusd ân; jksfx;ksa us bldk mi;ksxfd;k vkSj jksx ls NqVdkjk ik;k gSA ân;jksfx;ksa dsfy, bl vuqHkwr iz;ksx dh fof/k bl izdkj gS&?kh;k dks ihlrs le; iksfnus ds 5&6 iÙksrFkk rqylh ds 8 iÙks mlesa Mky nsaA fiQj ihls gq,?kh;s dks diM+Nku dj ds mldk jl fudky ysaAml jl dh ek=kk 125&150 xzke gksuh pkfg,Ablesa bruk gh LoPN ty feyk,aA vc ;g 250ls 300 xzke jl tks tk;sxkA bl jl esa pkj dkyhfepZ dk pw.kZ rFkk ,d xzke lsa/k ued feyk ysaAvc bl jl dks Hkkstu djus ds vk/k ?kaVs ;k ikSu?kaVs ds ckn lqcg nksigj vkSj jkf=k esa rhu ckj ysaAlaxr lalkj (ekfld)izkjEHk esa 3&4 fnu rd jl dh ek=kk de Hkh yhtk ldrh gSa jl gj ckj rktk ysuh pkfg,A izkjEHkesa ;fn isV esa dqN xM+xMkgV eglwl gks rks fpafrru gksaA ?kh;k dk ;g jl isV esa iy jgsa fodkjksa dksHkh nwj dj nsrk gSa rhu ckj vkS"k/h ysus esa dfBukbZgks rks vk/k&vk/k fdyks ?kh;k blh izdkj lqcg'kke fy;k tk ldrk gSA?kh;k igys ikap fnu rd yxkrkj ysuk gksxk]fiQj 25 fnu dk varjky nsdj] ikap fnu rdyxkrkj ysaA bls de ls de rhu eghus rd ysukgksxkA mipkj ds nkSjku dksbZ Hkh [kV~Vh oLrq u ysaAu rks [kV~Vs iQy] u VekVj] u uhacwA blds lkFk,d xksyh ,dksfLizu dh 150 fe-xzk- lqcg 'kke dksrFkk ,Eiksfyu dh xksyh ysaAân; jksfx;ksa dks ekal] efnjk] /weziku vkfndk iwjh rjg R;kx djuk vko';d gSA pkj ikapfdyksehVj Vgyuk Hkh t:jh gSA,d vkSj jkeck.k uqL[kk;fn ân; xM+cM+ djus yxs rks ,d vU;mipkj ;g gS&,d pEep iku dk jl] ,d pEep yglwudk jl] ,d pEep vnjd dk jl] ,d pEep'kgn bu pkjksa jlksa dks ,d lkFk feyk ysa vkSj ihtk,aA blesa ikuh feykus dh vko';drk ugha gSAbls fnu esa ,d ckj lqcg vkSj ,d ckj 'kke dksih;saA ruko rFkk fpark ls eqDr gksdj bldk iz;ksxdjsaA ân; esa dksbZ vkSj dfBukbZ gks rks tks nok ysrsjgsa gS mls ys ysaA ;g uqL[kk 21 fnu dk gSA vkxspydj bl nok dks izfrfnu lcsjs ,d le; ysrsjgsaxs rks ân;jksx dHkh ugha gksxkA●&dY;k.k ls lkHkkj11 ebZ] 2008

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The Nanak Kheti: Organic Farming with apassion for prosperityBy Umendra DuttThere is a silent and constructiverevolution happening in Punjab to save theenvironment, regenerate ecological resourcesto bring back soil productivity and re-establishecological balance in the farms. This is thenatural farming movement of Kheti VirasatMission (KVM), a civil society action groupheadquartered in the Jaitu town of Faridkotdistrict. The movement is led by experiencedfarmers.Does natural farming economics work?This spiritual soil science is financially morebeneficial to the farmers. After adoptingnatural farming they are spending far less thanthat in the earlier chemical farming days.Natural farming is more cost effective and inputefficient.There is an urgent need of Swadeshiagriculture movement to decolonise Indianagriculture and to liberate Indian farmer fromthe clutches of westernised agriculture anddevelopmental paradigm being promoted byICAR and State Agriculture Universities. Thisprototype is philosophically alien to our culturalmoorings and stranger to ecological ethos andbeliefs of our society.Neither are they environmentalists, noreconomists nor religious preachers nor trainedagriculture experts nor health professionals, but theypossess and practice the wisdom of all these. Theypractice Guru Nanak’s precept of Sarbat da Bhalameaning the wellbeing of all, in their farming. Theyare the natural farmers of Punjab.Their farms are laboratories of happiness forall and encompass every living creature on earth,every life form. It is farming with passion for thewellbeing of all; one can call it spiritual farming,natural farming, non-violent agriculture or simplyNanak Kheti. These farmers also take care of alarge variety of birds, earthworms, honey bees,butterflies and fireflies and many more magnificentlife forms. For these farmers all living creaturesare part of a family and - it is their family.Kheti Virasat Mission (KVM) preaches toadopt famous verses of Guru Granth Sahib infarming practices: “Pavnu Guru, Panni Pita MattaDharat Mahat” (Air is guru, water is father andearth is mother). This holy guiding principle shouldbe part of the life, practice and mission of farmerswho want to do natural farming.There is a silent and constructive revolutionhappening in Punjab to save the environment,regenerate ecological resources to bring back soilproductivity and re-establish ecological balance inthe farms. This is the natural farming movementof KVM, a civil society action group headquarteredin the Jaitu town of Faridkot district. Themovement is led by experienced farmers whobelieve in principle of Sarbat da bhala,” saysAmarjeet Sharma, a farmer from Chaina village,district Faridkot who heads the village levelVatavaran Panchayat. Vatavaran Panchayats arelocal-level community institutions working asparticipatory civil society initiatives.KVM has evolved a distinct philosophy thatdefines soil as the ‘source of infinite lives’. “Yes,it is true and we have experienced it,” avers KVMchairman and a farmer from Rai Ke Kalan villageof Bathinda, Harjant Singh. If the soil is rich inmicro-organisms, its texture is soft, full of naturalessence and ample quantities of moisture are keptintact. Then the soil gives healthy crops, and thereis a lesser need for irrigation.KVM farmers use Jeevaamrita (a cow urinebased microbial preparation) to revive microbialactivity in soil. With the application of Jeevaamritaand Ghan Jeevaamrita (a solid form of Jeevaamrita),the soil is gradually becoming rich in the humus,yield has increased, and other life forms are comingback in the fields, says Charanjeet Singh Punni,another KVM farmer from Chaina village and anatural farming trainer. Punni highlights anotherebZ] 200814laxr lalkj (ekfld)

aspect of natural farming. “Although some of theradiation of the sunlight is essential forphotosynthesis, it is a threat to the soil bacteria.Mulching is the best answer to this.”Mulching is an essential part of naturalfarming. Natural farmers aver that when the soilis covered with various forms of mulching, theresults are unimaginable. Earlier the soil had lostall soil bacteria, microbes and earthworms. Butafter adoption of Jeevaamrita and mulching, thefarms are again becoming wealthy in soil health.Krishnan Jakhar of village Dhaba (near Dabawali),Vinod Jyani of village Katehra, near Fazilka, SwarnSingh of Karamgarh Shattran, Madan Lal ofBullowal in Hoshiarpur, Jarnail Singh in Meharu,Nakodar and other natural farmers of the KVMnetwork are using inter crops, plant residue, fallenleaves, bushes, weeds and sometimes even thewheat straw or the paddy straw cuttings spread inthe fields to cover the naked soil. “Besidesprotecting the bacteria and retaining the moisture,this also keeps the temperature of the soil low andit never goes beyond the 40 degrees Celsius, whichis the upper limit for the survival of microbes,”tells Ajay Tripathi, associate director of KVM.KVM farmers have redefined, reestablishedand regenerated their mother-son relation with thesoil. They feel a spiritual bond, oneness with thesoil. That is why they are against all forms of agrochemicalsand burning of fields—to them it is aform of violence against the earth.There is a common question usually askedfrom KVM activists. Does natural farmingeconomics work? This spiritual soil science is alsomore financially beneficial to the farmers. Afteradopting natural farming they are spending far lessfrom earlier chemical farming days. Naturalfarming is more cost effective and input efficientsays Amarjeet Dhillon a small farmer fromDabrikhana village, who owns only two acres ofland. For example, farmers having sugarcane andblack gram in their farms have to spend virtuallynothing on inputs, asserts Dhillon. He cites severalexamples where farmer had spent only Rs. 100-laxr lalkj (ekfld)200 on inputs for one acre as against Rs. 3000 bya chemical farming farmer. “Some of us hadstopped cash outflow to cities any more topurchase urea, DAP and pesticides and thousandsof others have reduced this outflow of cash in abig way”, he adds.On an average in Malwa’s cotton belt farmersare spending Rs. 7000 on chemical inputs per acreannually in normal conditions. If there are morepest attacks, then there may be no limit to thisamount. There is a rough estimate that every villageis spending a large sum of money—from Rs. 40lakh to Rs. 6 crore—purchasing agro-chemicals,depending upon area of cultivation and croppingpattern. Natural farmers want to stop the loss ofvillage wealth by bringing down farmers’ spendingon agro-chemicals. This is kisan version ofSwadeshi movement says Chamkour Singh ofDhudhike village of Moga district. Dhudhike isfamous for being the birthplace of eminent freedomfighter Lala Lajpat Rai and other martyrs of Gadarmovement. “Our farmers are no more going toserve MNCs or big agro-chemical corporations.We are evolving a framework for an agriculturalSwadeshi movement in Punjab. We are going toredefine Boycott and Swadeshi in the presentcontext that is why KVM has given a slogan to itsfarmers—MNCs quit our farms,” he adds.KVM feels that there is an urgent need ofSwadeshi agriculture movement to decoloniseIndian agriculture and to liberate Indian farmer fromthe clutches of westernised agriculture anddevelopmental paradigm being promoted by ICARand state agriculture universities. This prototypeis philosophically alien to our cultural moorings andstranger to ecological ethos and beliefs of oursociety.The KVM’s natural farming movement hasalso brought another significant change in themindset of farmers. Now they do not look towardsagriculture university or departmental experts forexpert advice any more. “We feel that every farmerof ours is an expert in himself; he practices this15 ebZ] 2008

science of natural farming; he lives natural farmingevery day; he is totally engulfed with the philosophyof natural farming,” said Dr. Harminder Sidhu, aHomeopath practitioner and a practicing naturalfarmer from village Jalaldiwal of Raikot in Ludhianadistrict. “The modern agriculture paradigm haslimited all expertise to agriculture universities only.The chemicalised agriculture model has madefarmers scientifically illiterate—who presumed tobe ignorant to every aspect of science and agritechnology. This is a conspiracy which has madefarmers dependent on universities, department,companies and even pesticide retailers. It is a crueljoke that those who get a three or five year degreein agriculture with a alien kind of agricultureknowledge, and who are practicing an agricultureknowledge of only 40 years old, are known asexperts whereas the farmers who possess theagriculture wisdom of at least 5000 years are madecommoners. We are not going to accept thisnonsense any more. We are working to build selfconfidenceof our farmers on their own aboutagriculture heritage and wisdom. We are the nationwith abundance in farm produces, agrobiodiversityand prosperity,” adds confident DrSidhu.One can find portraits of Sat Guru Ram SinghKuka and Bhagat Singh in farmers’ workshopsorganised by KVM. A new Swadeshi movement isbeing evolved by KVM farmers across the Punjab.The battlefield of this new swadeshi movement isfields of farmers. The boycott and Swadeshi aregiven new dimension as KVM farmers are spreadingthe message of agricultural Swadeshi through theiragriculture technologies and daily farming practices.The KVM movement is rainbow of differentpolitical ideologies and social streams. Started inMarch 2005 as a broad-based, non-politicalecological movement, the KVM today is a uniquerainbow of various shades of Punjabi culture withpeople from different socio-political ideologicalbackgrounds came at one point and evolved a newphilosophy of Greens in Punjab. KVM is a platformwhere all shades of people are coming together tobuild a movement for saving the natural resourcesof Punjab from the onslaught of callous and greedycommercial interests and development thoughtwhich are anti-nature and anti-society. The KVMteam includes farmers, physicians, teachers,journalists and media persons, literary writers,lawyers, creative artists, geographers, economists,software engineers and professional businessmen.The list of natural farmers contains namesfrom all corners of the state. The PingalwaraCharitable Society, Amritsar, a prestigious socialservice institute in north India, founded by BhagatPuran Singh has supported the natural farming andthe movement with its resources. Pingalwara hasestablished the Bhagat Puran Singh Natural FarmingCentre in 37 acres at village Dhirakot near JandialaGuru. More significantly, well-known religiousleader and spiritual environmentalist Sant BalbirSingh Seenchewal, Sultanpur Lodhi hassuccessfully rejuvenated rivulet Kali Bain, and hasjoined the natural farming movement. Now he ispromoting natural farming in his spiritual massgatherings.Similarly many professionals such as thosefrom the medical field, college and universitylecturers and professors, advocates, journalists,even government officials and civil servants havejoined this movement for rejuvenation of the soil.They are in contact with the KVM and participatein its activities.Now KVM is concentrating on several villagesto change the entire village in natural farming field.In the present wheat season hundreds of naturalfarmers are practicing the Nanak Kheti. KVMactivists are committed farmers who work in thefields. These farmers are the true sons of the soil.They are scientists and leaders of this ecologicalinitiative in the service of Mother Nature.(The writer is Executive Director of KhetiVirasat Mission, a civil society action group basedat Jaitu in district Faridkot of Punjab. He can becontacted at umendradutt@gmail.com)ebZ] 200816laxr lalkj (ekfld)

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okekMata TriptaMata Tripta was Guru Nanak’s mother. Thehistory of Sikh women has to start with her. Shewas the person who brought Guru Nanak, thefounder of the Sikh religion into the world. In theannals of world history, the greatness of MataTripta, deserves to be celebrated for bringing tothe world a soul who offered much spiritual andmoral guidance and a solid and creditable foundationfor a new world religion.Mata Tripta and her husband Mehta Kalu livedin Talwandi, Punjab, which is now part of Pakistan.Weary saints and ‘fakirs’ would take rest here, andMata Tripta would welcomed and serve all thesepassers-by. Their dedication for service of otherswas finally rewarded when Nanak was born in 1469.Thus, Mata Tripta was blessed with the honour ofgiving birth to God’s messenger, Guru Nanak,whose mission was to redeem mankind.No poet has ever been able to convey theethereal beauty attained by Mata Tripta when shewas expecting Nanak. Of the many prophets thathave visited the earth, many of their mothers wereunable to celebrate in the joy of rearing suchwondrous offspring. For example; in Hinduism,Mata Devaki, the mother of Krishan Ji, was unableto fulfil her maternal role as she languished in jail.She yearned for her child, and he too missed thelove of his mother. In Christianity, Mary, the motherof Jesus, endured disbelief and prejudice, as a resultof the ‘immaculate conception’ and ‘virgin birth’of Jesus. Buddha’s mother died on the day of hisbirth, and he was reared by his mother’s sister.Trishula, the mother of Mahavir, was constantlytormented by nightmares before his birth.In contrast to all of these examples, MataTripta was happy and peaceful throughout herpregnancy, meditating constantly on God’s name.No other mother can have been more fortunatethan her, in rearing the saviour Nanak so peacefully.Guru Nanak was born on the third day of the monthof Vaisakh, Saturday April 15, 1469. A midwifeassisted mother Tripta on the occasion. Her namewas Daulatan. On giving birth to Nanak, she wasblessed with all the joys of motherhood as she raisedhim and cherished him. MacAuliffe narrates in thetradition of the Janamsakhis that the midwife, wheninterrogated the following morning by Hardial, theastrologer, as to nature of the child’s voice utteredat birth, said it was “as the laughing voice of awise man when joining a social circle.”Mata Tripta was a kind lady. The young Nanakhad a sociable nature, and, therefore, had manyfriends. He liked to treat them often. We know fromthe oral history tradition that Mata Tripta wouldsometimes slip him a coin or two to spend on hisfriends. She also often made sweets for him toshare with his friends. She loved her son dearly,but his rejection of tradition and custom was asource of constant aggravation for her husband,Mehta Kalu.On the occasion when Guru Nanak undertook“Sacha Sauda” (i.e. the incident when his fathergave him money to buy some bargains from thenearest town, but Nanak used that money insteadto buy food for some starving sadhus’ he met onthe way), Mehta Kalu was furious, but MataTripta’s heart melted as she could relate to her son’sactions and realised the greatness of her son’s deedsat such a young age.Her son, Nanak, questioned the authority ofthe Brahmin priests, refused to wear the holy thread,and rejected the validity of the caste system. MataebZ] 200822laxr lalkj (ekfld)

Tripta did not understand the divine mission of herrebellious son. This is clear in the story of Nanak’sreturn from his first travel. His parents met him atthe edge of town. Nanak was overcome withemotion, and was in tear when he met his mother.She offered him sweets and asked him to removethe beggar’s gown and put on the clothes shebrought him. She showed much love and care forher son and wanted him to be seen in the best lightin front of friends and neighbours in the village.When Nanak got married and his wife BibiSulakhni came to their home, Mata Tripta wasthrilled and overjoyed. Soon her happiness knewno bounds when she became a grandmother withthe birth of Sri Chand, Guru Nanak’s first son.She distributed sweetmeats throughout the village,and on the birth of her second grandson, LakhmiDas, she could barely contain her excitement.Soon, her son Guru Nanak would undertakehis many travels and although she had hergrandsons, she desperately missed her beloved son.However, she was selfless and always comfortedand guided Bibi Sulakhni. On the same occasionhis parents were much distressed. They believedthat his travels and the rejection of presentconventions were a sign of great unhappiness. Hisfather, Kalu, was greatly disturbed when heexclaimed; “Only if I knew what has disappointedyou in life, I would set things right. If you want tomarry another woman, I’d get you one, if anotherhouse, I’d provide you with it.” The behaviour ofNanak was not understood by his parents. Hisparents, who were well-to-do and respected in theircommunity, were greatly perturbed, because theydid not understand why he would not conform tosocial customs of the day.According to the Bala Sakhis, Guru Nanakwas very fond of his maternal grandmother. Theywere very close. Her name was Mata Bhirai, shewas married to Rama of the village Chahal nearLahore. She was likely a frequent visitor to thehome of Mata Banarasi, his paternal grandmother.In the prevalent custom of a joint family system, awoman always went to live in her husband’s familyhousehold, and because it was the custom for thegrandparents to raise the children, one can assumethat he would have been brought up by MataBanarasi, his paternal grandmother. She was themother of two sons, Kalu and Lalu, and wife ofShiv Ram, resident of Talvandi Rai Bhoi Ki, nowcalled Nankana Sahib.Much of what we know about the women ofthat era, has to be conjecture. One must look atwhat is known about socio-political, as well as theeconomic situation of the era, before one can evenbegin to guess what life must have been like forany given woman. The oral history or Janamsakhisgive clues to events, but cannot be taken tooseriously, in that they are coloured by the tellers’own perception and background. As with any oralhistory, the story changes with time. Each storytellertries to put his personal stamp on the story,as well as embellishment, so that it is always toldbetter than the time it was told before. We do knowthat at that time in Hindu society, woman, at leastin theory, controlled the family finances. In fact,they probably controlled only the portion of incomethat dealt with the personal household; i.e., thegroceries and small household items. In a jointfamily system, even that would be limited to the“mother-in-law” and not to all the women. Also, itwould be subject to the whi ms of the man of thehouse. Nevertheless, this was the situation at thetime of the birth of the first Guru.On one of Guru Nanak’s return from histravels to Talwandi, Mata Tripta knew her end wasnigh so she implored him to stay. As Guru Nanaktouched her feet to receive her blessings, she pulledhim instead into one last loving embrace. It was in1522 that she left this earth. Guru Nanak performedher last rites himself, and instructed everyone thatthere was no need for any rituals to be performedand everyone should meditate on God’s nameinstead and accept his will (Hukam), as meditationand prayer is the only solace and reward for thislife.●laxr lalkj (ekfld)23 ebZ] 2008

Textbooks that Disparage theIndian Heritage- By Dr Maheep Singh“We are told that Aurangzeb was annoyedbecause the Guru had converted a few Muslims toSikhism.” Who told this story to Satish Chandra?He has not given the source of his information.Historians like Sir Jadunath Sarkar, Dr Indu BhushanBanerjee, Dr Hari Ram Gupta or Dr Ganda Singhhave not mentioned that Guru Tegh Bahadur hadconverted some Muslims to Sikhism.It is unfortunate that the History textbookprepared by NCERT for the students of class XIwritten by Prof Satish Chandra is full of distortionsand wrong statements. In the previous edition ofMedieval India, prescribed for class XI, ShriChandra, referring to the martyrdom of Guru TeghBahadur quoting some Persian source, had writtenthat after his return from Assam, the Guru inassociation with one Hafiz Adam, a follower ofShiekh Ahmed Sirhandi, had resorted to plunderand rapine laying waste the whole province of thePunjab.There was a lot of protest from the historians,well conversant with the Sikh history against thisstatement. Dr Hari Ram Gupta in his book, Historyof the Sikhs (Part-1) has written on page 205 thatSayyed Ghulam Hussain of Lucknow wrote in hisPersian book in 1782 that Guru Tegh Bahadur andHafiz Adam, a disciple of Shiekh Ahmed Sirhandi,had collected a large body of men. They movedabout in countryside and seizedmoney and material by force. Prof. Satish Chandrabased his statement on this source, which waswritten more than one hundred years after themartyrdom of Guru Tegh Bahadur totally ignoringthe contemporary evidence.Moreover, Hafiz Adam was banished byShahjahan in 1642—33 years earlier. Hafiz wenton pilgrimage to Mecca and Madina where he diedin 1643. How could Guru Tegh Bahadur join handswith such a person? With such superfluousebZ] 200824knowledge of history, Satish Chandra not onlybelittled the martyrdom of Guru Tegh Bahadur, butalso showed his bias for Sikhs and their history.After that Satish Chandra modified his writinga little, keeping his bias and frivolousness. In theedition of 2005 (Page 297-299) of the same book,he say, “We are told that Aurangzeb was annoyedbecause the Guru had converted a few Muslims toSikhism.”Who told this story to Satish Chandra? Hehas not given the source of his information.Historians like Sir Jadunath Sarkar, Dr InduBhushan Banerjee, Dr Hari Ram Gupta or Dr GandaSingh have not mentioned that Guru Tegh Bahadurhad converted some Muslims to Sikhism. Secondly,he fully denies the historical fact that there was alarge-scale religious persecution of Hindu Panditsin Kashmir under the governorship of IftekharKhan. In his previous version he fully refuted thefact that Kashmir Pandits visited Guru Tegh Bahadurat Anandpur and gave him the details of the situationin their state. Changing his previous view SatishChandra in the new version of the book states,“However, there is evidence to show that the Gurureceived a delegation of Brahmins from Kashmirand promised to support them.”It is strange that Prof. Chandra always triesto save Aurangzeb, for his policy of religiouspersecution. In the case of the martyrdom of GuruTegh Bahadur, he does not accept the truth ofholding Aurangzeb responsible for it. The greathistorian Sir Jadunath Sarkar has clearly mentionedthis fact in his famous book, History of Aurangzeb(Page 313) in following words, “He (Guru TeghBahadur) encouraged the resistance of the Hindusof Kashmir to forcible conversion to Islam andopenly defied the Emperor. Taken to Delhi he wascast in prison and called upon to embrace Islamand on his refusal was tortured for five days andthen beheaded on warrant from the Emperor.”Dr Indu Bhushan Banerjee in his book,Evolution of Khalsa (part 2, page 60-61) has saidlaxr lalkj (ekfld)

that it was a self-sought martyrdom for the causeof protecting Kashmiri Pandits from the religiouspersecutionThe references given in the NCERT bookregarding Guru Gobind Singh are not onlymisleading but also show the utter lack ofknowledge and perspective of the Sikh history.There is no doubt that after facing the attackof the joint forces of hills—Rajas and Mughals—for several months the Guru decided to leave thefort of Anandpur. The commanders of Mughalforces were regularly sending messages to the Guruthat if he left the fort, no harm would be done tohim. Guru Gobind Singh left the fort with hisfamily and a few hundred Sikhs. The Guru’sconvoy had hardly covered a few miles, whenMughal and allied forces, forgetting their promises,attacked the Guru. The saga of the battle ofChapkam is well known. While crossing theswollen river Sirsa, the Guru got separated fromhis family. His two elder sons, Ajit Singh and JoharSingh separated from his family. They died fightingthe enemy. Two younger sons, Jorawar Singh andFateh Singh were captured by the Subedar ofSirhand and on their refusal to embrace Islam, werebricked alive at Sirhand.It is also not historically correct that whilethe Guru was staying at Talwandi, he was notdisturbed. In this period Guru Gobind Singh foughthis last battle with Mughal forces at the field ofKhidrana (now known as Muktasar) where enemyforces were badly beaten.As I have mentioned earlier, Satish Chandrais very kind to Aurangzeb (equally unkind to Sikhhistory). In the latest edition of Medieval India, hesays, “It is doubtful whether the dastardly actionof Wazir Khan against the sons of the Guru wascarried out at the instance of Aurangzeb.” Whythis is doubtful? Guru Gobind Singh himself hadblamed Aurangzeb for the killing of his four sonsin his letter written to him while he was in Deccan.The problem with Satish Chandra is that hetotally lacks historical perspective and always baseshis statements on hearsay. His arguments start withthe phrases like, “it is doubtful”, “according tosome”, “We are told”, etc. Such phrases are notused in writing the history. The history is writtenon the basis of credible evidences. The absurdityof the notions of Prof. Satish Chandra is provedby the statement made by him in the book when hewrites, “According to some, he (the Guru) hadhoped to persuade Aurangzeb to restore Anandpurto him.”No historian has mentioned such a thing. IfSatish Chandra had read the full text of Zafarnama,the letter written by Guru Gobind Singh toAurangzeb, he would not have committed thismistake. In his letter the Guru had rebuked theemperor for his inhumanly behaviour towards hisfather and brothers and condemned him for hislifestyle.I feel extremely sorry that NCERT shouldengage a person like Prof. Satish Chandra, whoseintellectual integrity is so much under question towrite a history book for our young children andmisguide them.(The author is a noted historian and columnist.)Do you want your children to study this?1. Our ancestors were beef-eaters.2. They were foreign invaders.3. The great martyrs who sacrificed their livesfor freedom of the country were terrorists.4. The students of 11th class will study a lessonon Maqbool Fida Husain, the bigot painter whodisplayed goddess Durga, Saraswati and evenBharatmata in nude.5. Mira, a symbol of liberated Indianwomenhood, used to dance in the streets.6. Swami Dayananda was called a hired preacherof Christians, anti-religious and atheist.The NCERT books have all this and muchmore Is it not the insult of our history, dharma andnational heroes? If it is, should it be tolerated silently?●laxr lalkj (ekfld)25 ebZ] 2008

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● ekoyadj gkWy] foV~ByHkkbZ iVsy Hkou] ubZ fnYyh esa ^cSlk[kh feyu lekjksg*laxr lalkj lkslk;Vh (jft-) }kjk 27 vizSy] 2008 dks ekoyadj gkWy] foV~ByHkkbZ iVsy Hkou]ubZ fnYyh esa ^cSlk[kh feyu lekjksg* dk HkO; vk;kstu gqvkA [kkylk fljtuk ds thou n'kZu dksdsUnz esa j[kdj bl dk;ZØe dh ladYiuk l- fojsUnj flag tkSgj&laj{kd ds usr`Ro okyh dsUnzh; Vheus dh FkhA dk;ZØe esa vU;kU; fo"k;&Hkkjr dk d`"kd vkSj cSlk[kh] tfy;kaokyk dk.M vkSj cSlk[kh]laLd`fr vkSj cSlk[kh Lo:i&;kstu dk dsUnz jgsA^cSlk[kh feyu lekjksg* dh vè;{krk l- fojsUnj flag tkSgj&eq[; laj{kd laxr lalkj lkslk;Vh}kjk dh xbZA bl dk;ZØe esa eq[; vfrfFk ds :i esa ekuuh; izks- izsedqekj th /wey mifLFkr FksA eq[;vfrfFk ds :i esa egkefge l- lqjthr flag cjukyk&jkT;iky rfeyukMq Hkh vkisf{kr Fks] ysfduLokLF; [kjkc gksus ds dkj.k mUgsa pSUubZ ds viksyks gkWfLiVy esa HkrhZ gksuk iM+kA ftlds dkj.k osmifLFkr u gks ldsAeapklhu egkuqHkkoksa esa lar ckck bdcky flag th&cMw lkfgc fgekpy izns'k] MkW- Lokehjkes'ojkuUn th gfj&fueZy iaFk&iq"dj (jkt-)] ckck iQqEeu flag th&Msjk ckck dje flag fnYyh]Lokeh vjfoUnkuUn th&mnklh iaFk vesfjdk] fugax ckck cynso flag th&rjuk ny] HkkbZ lkfgc HkkbZdjuSy flag th xjhc&vesfjdk] l- xqjpju flag th fxy&vfrfjDr egkf/oDrk jktLFkku] ekuuh;jes'k izdk'k th 'kekZ&izkUr la?kpkyd fnYyh] l- izse flag th ^'ksj* (ch-,y-'kekZ)&laj{kd v[k.MfgUnqLFkku ekspkZ] ;qok vdkyh usrk l- euthr flag th-ds-] ekLVj eksgu yky th&dsUnzh; ea=kh iatkc]Jh nkjk flag&lnL; jkT; lHkk] Jherh fdj.k ?kbZ&,e,ylh&fcgkj] Jh lruke th vjksM+k&vè;{kvk;kstu lfefr vkfn FksA eap dk lapkyu MkW- dqynhi pUn vfXugks=kh th }kjk fd;k x;kA ewydk;ZØe dk lapkyu] vkfrF;&lr~dkj vkfn fo"k;ksa esa dsUnzh; Hkwfedk esa Jh vfouk'k tk;loky&jk"Vªh;egkea=kh laxBu FksAlqizfl¼ ,oa fo'ofo[;kr lar ckck bdcky flag th&ps;jeSu dYxh/j lkslk;Vh VªLV cMw lkfgcfgekpy izns'k us vius mn~cks/u esa dgk fd n'kes'k firk Jh xq# xksfcUn flag egkjkt us cSlk[kh okysfnu ,d vHkwriwoZ n`'; is'k fd;kA og Fkk ,d ve`r dk nkrk tks lcdks ve`r fiykdj tUe&ej.kds vkokxeu ds pDdj ls lcdks eqDr dj jgk gSaA vkSj oksgh xq# vius f'k";ksa ds vkxs ?kqBus Vsddjds dg jgk gS fd ;g ifo=k ve`r dh nkr eq>s Hkh cD'kksA eq>s Hkh ve`r NdkvksA vkith ds ;gopu lqudj igys rks n;k flag th vkfn f>>d x,] ij tc vkith us viuh vHksnrk muesa fu'p;djok;h rks fiQj mUgksaus vkKk dk ikyu djds ve`r rS;kj djds vkith dks Ndk;kA rFkk viuh ifo=kuke ds lkFk flag in tksM+dj xq# xksfoUn jk; ls xq# xksfcUn flag th dj fn;kA bruh cM+h egkurkfouezrk ,d iwjs xq# esa gh gks ldrh gSA ckck th us dgk ;g lkjk peRdkj rFkk vkith ds ifo=k eqagls ve`r/kjh [kkyls dh efgek lqudj cgqr lkjs fl[k ve`r Ndus ds fy, rS;kj gks x,A fl[kksa esa;g mRlkg ns[kdj lr~xq#th us HkkbZ n;k flag th vkfn ikap I;kjksa dks vkKk nh fd ve`r ds ckVs rS;kjdjds lHkh bPNkoku izsfe;ksa dks Ndk nksA lks csvar fl[k bl lekxe esa gh ve`r Nddj rS;kj&cjrS;kj [kkyls lt x,AebZ] 200828laxr lalkj (ekfld)

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