ਨਸਾਜ਼ੋਨਬਾਜ਼ੋਨਫ਼ੌਜੋਨਫ਼ਰਸ਼॥ਖ਼ੁਦਾਵੰਦਬਖ਼ਸ਼ਿੰਦਹਿਐਸ਼ਿਅਰਸ਼॥੪॥ (ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥)

Akal Purakh Kee Rachha Hamnai, SarbLoh Dee Racchia Hamanai


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Letter, Writtings and Statements of Shaheed Bhagat Singh
Posted by: void Main() (IP Logged)
Date: October 30, 2007 01:30AM

The Punjab Hindi Sahitya Sammelan had organised an essay competition on the above subject in 1923. It was for that competition that Bhagat Singh wrote this article. The General Secretary of Sahitya Sammelan, Shri Bhim Sen Vidyalankar (now expired) liked the article much and preserved it. Bhagat Singh got a prize of Rs. 50 for this article. Subsequently, it was published in Hindi Sandesh on February 28, 1933]

"AN ACQUAINTANCE OF THE LITERATURE OF A society or a country is of prime importance for the understanding of that society or country, because the consciousness of the soul of a society or country, because the consciousness of the soul of a society gets reflected in its literature also." History is witness to the authenticity of the above statement. Countries have followed the direction determined by the flow of their literature. Every nation needs literature of high quality for its own upliftment. As literature of a country attains new heights, the country also develops. Patriots - be they merely social reformers or political leaders-pay highest attention to the literature of their country. If they do not create new literature to meet the requirements of the contemporary issues and situations, all of their efforts will fail and their work will prove unstable.
Perhaps Garibaldi could not have succeeded in mobilising the army with such ease if Mazzini had not invested his thirty years in his mission of cultural and literary renaissance. The revival of Irish language was attempted with the same enthusiasm along with the renaissance in Ireland. The rulers so much wanted to suppress their language for the ultimate suppression of the Irish people that even kids were punished for the crime of keeping a few verses in Gaelic. The French revolution would have been impossible without the literature of Rousseau and Voltaire. Had Tolstoy, Karl Marx and Maxim Gorky not invested years of their lives in the creation of a new literature, Russian revolution would not have taken place, leave alone the propagation and practice of communism.

The same applies to the social and religious reformers. Kabir's ideas have a stable impact because of his literature. Till date, the sweetness and sensitivity of his poems prove captivating to the people.
Exactly the same can be said about Guru Nanak Devji, When the Sikh Gurus started establishing their new order along with the preaching of their beliefs, they felt the need of a new literature and this inspired Guru Angad Devji to evolve the Gurumukhi script. Centuries of continuous warfare and Muslim invasions had dried up the literature of Punjab. The Hindi language was at the verge of extinction. He adopted the Kashmiri script in his search for an Indian language. Later the Adi Granth was compiled by Guru Arjun Devji and Bhai Gurudasji. They took a far-reaching and useful step in this act of creating their own script and literature to perpetuate their beliefs.
Afterwards, as situations changed, the flow of literature also changed. The ceaseless sacrifices and sufferings of the Gurus changed the situation. Whereas we find devotion and self-oblivion in the preaching of the first Guru, and experience a sense of self-effacement in the following couplet:

Nanak nanhe ho rahe, jaisi nanhi doob.
Aur ghas jari jaat hai, doob khoob ki khoob

(Nanak asks all to be as humble and insignificant as the doob grass. While all other grasses are burnt down, dood continues to flourish.)
We find a sense of fellow-feeling and helpfulness for the oppressed in the preaching of Guru Shri Teg Bahadurji:

Baanhi jinhan di pakadiye, sir dijiye baanhi na chhodye,
Guru Teg Bahadur bolya, dharati pai dharam na chodye.

(Whomsoever you provide protection, you should be prepared to sacrifice yourself but not that protection. Guru Teg Bahadur asks you not to forsake your religion on this earth.)
After his sacrifice, suddenly, we sense a warrior spirit in the preaching of Guru Gobind Singhji. When he realised that a mere spiritual devotion could not do anything, he started Chandi worship and turned Sikh community into a community of worshippers and warriors by synthesising spiritualism and fighting. We find in his poems (literature) a new spirit. He writes:

Je tohi prem khelan da chav, sir dhar tali gali mori aav,
Je it maarag pair dharijai, sir dijai kaan no dijai

If you are interested in playing the game of love, put your head on your palm and then only enter my lane. In case you put your feet on this path don't fall back, even if you have to loose your life.) And then:

Soora so pahchaniye, je lade deen ke het,
Purja-purja kat mare, kabhu na chhade khet.

Jeev jyudiyan nu kyon marna ae
Jekar nahintu moyan nn jiaun joga,
Ghar aaye sawali nu kyon ghurna ae
Jekar nahin tu hatthin khair joga;
Mile dilan tu bichhadyan nu milaun joga,
Gauhar barhiya rakh band khaane
Jekar nahin tu nekiyan kumaun joga.

(why kill living beings when you are not able bring the dead back to life? Why do you stare at the beggar who has come to your door when you are not able to give him something? Why break the union of hearts if you are not able to reunite hearts that are separated? O Gauhar, if you cannot do go to others, then keep your good food and room closed.)

Lam lakkhan to karoran de shah vekhe
Na musafiran koi udhar dende,
Dine raatin de kuch dere,
Na unhan gulan di vasana te
Bhauren bahande gulan di vasana te
Na sappan de muhan te koi pyar denda,
Gauhar same salook han jyuadya de
Moyan giyan un tar koi visar denda.

(i have seen armies of lakhs of millionaires. No one gives loan to the passers-by who never stay, never reside at one place. No one trust them. Black - beetles sit on flowers because of their smell. No one gives love at the hoods of the snakes. O Gauhar, good behavior and welcome is for those who are alive, but everyone says good-bye at the time of death.)
Lachhiye, jitthe tu pani doliya,
Utthe ug paye sandal de boote.

( o Lachhi, where you split water at that place sandlewood trees have sprouted.)
many more examples could be cited. Is the following couplet even the least inferior to the poems of any other language?

Pipal de pattya ve kehi khadkhad layee ae,
Patte jhade purane hun rut navayan di aayee ae.

(Pipal leaves, why are you making noise?
The old leaves have fallen and the season for new leaves has come.)

ਮਾਨਸੁ ਕੀ ਜ਼ਾਤ ਸਭੈ ਏਕੈ ਪਹਿਚਾਨਬ

 





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