13 CHAPTER-II SRI GUR TIRATH SANGREH (1884 AD) : PANDIT TARA SINGH NAROTAM Pandit Tara Singh Narotam is perhaps the first Sikh scholar, who has given a detailed account of the historical Sikh Shrines. 1 He was born in 1822 AD. at Kahlwan village near Qadian in Gurdaspur district of the Punjab. In his twenties, he joined the Dera of Gulab Singh Nirmala at Patiala. There, he gained some knowledge of the Sikh literature from Gulab Singh. 2 He got education in Sanskrit and Vedic literature from Amritsar and Banaras. It is important to note that for his literary attainments, he had received patronage from the rulers of the Patiala state. Significantly, he himself had established a Nirmala Dera at Patiala known as Dharm Dhuja. He stayed at this place for a very long period. In 1875 AD., he became ‘Sri Mahant’ of the Nirmal Panchayati Akhara at Haridwar after the death of his predecessor Mahant Kuberia. I Pandit Tara Singh Narotam is well known for his contribution to the Sikh literature. Some of his notable works are Wahiguru Sabdarth (1862), Teeka Bhagat Bani Ka (1872), Gurmat Nirnay Sagar(1877), Teeka Guru Bhai Dipika (1879) and Sri Guru Tirath Sangreh (1884) . His other literary works include Sabad Sur Kosh (1866), Akal Murati Pradarsan (1878), Guru Vars Taru Darpan (1878) and Teeka Sri Raja (1885). It is said that he also wrote a commentary on the entire Guru Granth Sahib, which is not available. 3 Tara Singh’s literary creations can be divided into four categories: exegetical, lexico-graphical, theological and doctrinal. From his exegetical and doctrinal writings, it seems he belonged to the Nirmala school of thought and his Vedantic interpretation of the Sikh thought becomes very clear. He believed that the Gurmat doctrinally is an amalgam of the doctrines of Shankara and Ramanuja, 1 Harjinder Singh Dilgeer, The Sikh Reference Book, The Sikh Educational Trust, Canada, 1997, p.632. 2 Harbans Singh (ed.) The Encyclopedia of Sikhism, Vol. IV, Punjabi University Patiala, 1998, p.315. 3 Ibid., p. 315.
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13
CHAPTER-II
SRI GUR TIRATH SANGREH (1884 AD) :
PANDIT TARA SINGH NAROTAM
Pandit Tara Singh Narotam is perhaps the first Sikh scholar, who has given a
detailed account of the historical Sikh Shrines.1 He was born in 1822 AD. at
Kahlwan village near Qadian in Gurdaspur district of the Punjab. In his twenties,
he joined the Dera of Gulab Singh Nirmala at Patiala. There, he gained some
knowledge of the Sikh literature from Gulab Singh.2 He got education in Sanskrit
and Vedic literature from Amritsar and Banaras. It is important to note that for his
literary attainments, he had received patronage from the rulers of the Patiala state.
Significantly, he himself had established a Nirmala Dera at Patiala known as
Dharm Dhuja. He stayed at this place for a very long period. In 1875 AD., he
became ‘Sri Mahant’ of the Nirmal Panchayati Akhara at Haridwar after the death
of his predecessor Mahant Kuberia.
I
Pandit Tara Singh Narotam is well known for his contribution to the Sikh
literature. Some of his notable works are Wahiguru Sabdarth (1862), Teeka
Bhagat Bani Ka (1872), Gurmat Nirnay Sagar(1877), Teeka Guru Bhai Dipika
(1879) and Sri Guru Tirath Sangreh (1884) . His other literary works include
Sabad Sur Kosh (1866), Akal Murati Pradarsan (1878), Guru Vars Taru Darpan
(1878) and Teeka Sri Raja (1885). It is said that he also wrote a commentary on
the entire Guru Granth Sahib, which is not available.3
Tara Singh’s literary creations can be divided into four categories:
exegetical, lexico-graphical, theological and doctrinal. From his exegetical and
doctrinal writings, it seems he belonged to the Nirmala school of thought and his
Vedantic interpretation of the Sikh thought becomes very clear. He believed that
the Gurmat doctrinally is an amalgam of the doctrines of Shankara and Ramanuja,
1 Harjinder Singh Dilgeer, The Sikh Reference Book, The Sikh Educational Trust, Canada, 1997,
p.632. 2 Harbans Singh (ed.) The Encyclopedia of Sikhism, Vol. IV, Punjabi University Patiala, 1998,
p.315. 3 Ibid., p. 315.
14
with the exception that in Gurmat, bhakti preponderates over janan∗ and action.
He added that bhakti too is based on janan only. Interestingly, he is of the view
that Guru Nanak was an incarnation of Vishnu and he confirmed to the path of the
Vedas and did not deviate that path anywhere except in idol-worship which he
rejected firmly. He held that Wahiguru is another name of Vishnu only and it
could not refer to the nirguna concept of God. Mukti in his view was a bodiless
state. In his view, bani included in the Guru Granth Sahib was a revolution like the
Vedas. His expression is highly Sanskritized in the manner of the Nirmala school
of thought and philosophy. He was well versed in the Vedic, Sanskrit and Puranic
lore and hence has quoted from it profusely.4
Most of his works were published posthumously, according to Mahan Kosh
by Kahn Singh Nabha. The teeka of Mokh Panth was published in 1922; Gurmat
Nirnay Sagar in 1934; Akal Murat Rahras, Pardarshan and Guru Vansh Tar
Darpan in 1935; Shri Guru Tirath Sangreh in 1940; Teeka of Shri Gatha in 1942
and Gur Girarth Kosh in 1946. All these are some of his famous works.5 He died
in Patiala in 1891.6
II
Sri Gur Tirath Sangreh is one of the famous works of Pandit Tara Singh. It is very
largly based on the information supplied to him in written form by Giani Gian
Singh ,his disciple and close associate,who had personally visited several Sikh
sacred sites and had collected very valuable information on the Sikh Shrines of
historical importance.7 It is significant that in his Sri Guru Tirath Sangreh,
,Narotam has acknowledged with due regard the help rendered to him by Giani
Gian Singh in the completion of his work. It was compiled in 1884 AD.8According
to Bhai Kahn Singh Nabha,it was published posthumously in 1940.9 It contains
4 Harbans Singh (ed.) The Encyclopedia of Sikhism, Vol.IV, Punjabi, 1998, p.315. 5 Kahn Singh Nabha, Gur Shabd Ratnakar Mahan Kosh, Patiala, 1998, p.316. 6 Harbans Singh (ed.) The Encyclopedia of Sikhism, Vol.IV, Punjabi, 1998, p.316. 7 Giani Gian Singh, “Introduction,” Gurdham Sangreh, Kendri Singh Sabha Academy,
Chandigarh, 1999. 8 Harbans Singh (ed.) The Encyclopedia of Sikhism, Vol.IV, Punjabi, 1998, p.315. 9 Kahn Singh Nabha, Gur Shabd Ratnakar Mahan Kosh, Patiala, p. 316.
15
considerable information relating to the historical Shrines of the Sikh Gurus.10 In
the completion of this work, Pandit Tara Singh was assisted by his disciple Giani
Gian Singh, who is known to have visited many Sikh Gurdwaras to collect
information and had also written his account of the Sikh Shrines. Entitled:
Gurdham Sangreh (1919) Giani Gian Singh’s work on the Sikh Shrines has been
very largely consulted by Tara Singh Narotam.11 The latter also read Suraj
Parkash of Bhai Santokh Singh.12
Sri Gur Tirath Sangreh contains meaningful information on the location
and significance of the Sikh Gurdwaras. Interestingly, he has highlighted the merit
of visiting the sacred places associated with the Sikh Gurus. For instance, Tara
Singh Narotam writes that by making a visit to the Gurdwaras connected with the
marriage of the Sikh Gurus, one could get the reward of getting married.
Significantly, in support of this, Narotam has quoted some verses from the Adi
Granth as well as Puranas.
III
The Sikh Shrines mentioned by Pandit Tara Singh Narotam in his work may be
classified into different categories.Very large number of the Gurdwaras and
historical places are found associated with the Sikh Gurus,13 the Sahibzadas14 or
sons and wives of the Sikh Gurus.15 There are also several references to the
Gurdwaras which are associated with the staunch Sikhs of the times of the Sikh
Gurus.16 Narotam’s work is important as it also contains brief information
10 Tara Singh Narotam, Shri Guru Tirath Sangreh, Ambala, 1884, f>Vj V.! É
Patiala, 1985, p.65. 12 Tara Singh Narotam, “Shri Guru Tirath Sangreh, Ambala, 1884. a'l[ aoj lPiI f+wjL wg woj l[
fpVj epis:jig v'e' l[ ujVj l' dvtj ujr[ej@ f>Vj V.! Ì! 13 Ibid., pp. 12-282. 14 Ibid., pp. 208-236. 15 Ibid., pp. 237-270. 16 Ibid., pp. 271-284.
16
regarding the Mughal rulers who were contemporary of the Sikh Gurus.17 It may
be added here that a brief description of the Sikh Misls too, has been given by
Pandit Tara Singh Narotam.18
Over five hundred Gurdwaras of the Sikh Gurus (501) have been
mentioned by Pandit Tara Singh Narotam, of which over five dozen (64) are
connected with Guru Nanak Dev alone. Rest of the Shrines of the Sikh Gurus are
found distributed in this way: seven are associated with Guru Anged Dev; eleven
with Gur Amar Das; nine with Guru Ram Das; thirty- three with Guru Arjan Dev;
seventy-nine with Guru Hargobind; twenty -six with Guru Har Rai; five with Guru
Harkrishan; hundred with Guru Tegh Bahadur and one hundred sixty- seven with
Guru Gobind Singh.19 It may be noted that the number of Gurdwaras associated
with Guru Harkrishan is much less. This is so perhaps due to the fact that eighth
Sikh Guru left for heavenly abode quite young. Hence, he did not get the
opportunity to serve the Sikh Panth for a long time.
Significantly, Narotam’s work contains rare information about the Shrines
associated with Guru Gobind Singh. This is perhaps due to the fact that the period
of Guru Gobind Singh’s life and mission witnessed heyday of the Sikh religion
and history. The creation of the Khalsa in 1699 by the tenth Sikh Guru added a
new dimension to the separate identity of the Sikh Panth. Moreover, Guru Gobind
Singh is well known for multifarious activities and the new shape he gave to the
Sikh religion. That’s why the number of the Gurdwaras associated with him is
perhaps much larger.20
17 Ibid., pp. 295-302. 18 Tara Singh Narotam, GurTirath Sangreh, Ambala, 1884, pp. 303-309. 19 The following Table shows the number of Sikh Shrines associated with the ten Sikh Gurus:
Rpsjlg 3 epiP ug V[ wiajifpi Vei WljdHbj!!!uW ijrg V[ wiajifpi WhjdHbj aW l[ epiP ug wg dyaj wg Flq rjvg ejei av[ itg m l+g y.s ug w[ lq[G q[ Rphv[ fji WSj mÌm
epiP bqisjl ug Wjliw[ ejRp l[ tcPi fhp.y@ epiP b.es ug wg l[rj wi ejsg fjdH@ e'dH.srjv rKl H[w Wji agio Ija=j wi x[i e'dH.srjv q[ hg ih[ b"i lqjH[m dHda l+g qa epiP agio l.e+dh aji hdi Vi'aq idya[ da+agI epiP agio iyVj lqjfa mmËmm
57 Ibid., 39 :
e'dH>srjv É@ eKsg lojV hr[vg q[G Ê@ FKv[ Wjr[ Ë - Whpa dsV epiP bqi ug wg l[rj wig l.qa ÉÎËÉ q[G ÌË Wil@ É0 qhgV[@ ÊÎ dsV wg Rqi q[G ijq sjl ug V[ epdibjHg wj ata fjdHbj mÌm
58 Ibid., 39-40 :
23
Golden Temple signifies the healing properties of the tank.59 Guru Ram Das also
excavated another tank at Amritsar called Santokhsar.60 After constructing tank
Guru Ram Das named it as Amritsar and has made a reference in his bani to the merit of taking bath in the sarovar.61 At Goindwal, the Guru died in 1581 Bibi
Bhani wife of Guru Ram Das also passed away at this place.62 In the end of the
description of the Shrines of Guru Ram Das, Narotam has given in brief ,the
profile of the Guru. He was born at Lahore, got Guruship at Goindwal as a reward
of his service to Guru Amar Das, raised the township of Amritsar, dug tanks there
and spent his last days at Goindwal where he died.63
Nearly three dozen Gurdwaras have been mentioned in the name of fifth
Guru, Guru Arjan Dev.64 Most important among these are Gurdwara Chubacha
Sahib at Goindwal, where Guru Arjan was born in 1563 to his parents father Ram
Das and mother Bibi Bhani.65 At Guru Ke Mahel, Amritsar Guru Arjan got
gurugaddi at the age of 28 years 2 months and 11 days. Baba Buddha put a tilak
wiajifpi-d;vj uv.Zi É@ o.q ljdhW Ê@ Rpsjlg Ë - epiP ug V[ ÉÎÍË q[G Ldhi wg Vgr iKtg m qhv q[G Lagi av[ s[S[ h[a wjhP. s[r ojV wg Bjvg wj o.q q>erjdHbj@ f+>DaP r'h A'Bj dVwlj!!! bdhqs Ljh w[ rwa q[G IrV W[bsWg wiV[ ve[ aW r'h wJLg w[ dWl:[Li wg ai%J v'f h' debj m aW l[ HgB yPV[ wj WSj h{ mÌm
25
Kartarpur, there is a Gurdwara called Gangsar, where the Guru had dug a well
called ‘Gangsar’ having healing power.73 At Goindwal, is the residence of Baba
Mohan, son of Guru Amar Das, from whom Guru Arjan Dev collected the bani of
his predecessors by uttering a hymn in praise of Baba Mohan74:
##q'hV a[i[ RPy[ q>si qhv bfjij mm$$
Guru Arjan Dev compiled the Adi Granth in 1604 at the place called Ramsar and
then installed it in the Harimandar Sahib.75 In Gurdaspur district there is a
Gurudwara at Barth, where Guru Angad went to meet Sri Chand, who lived there.
Also, at that place Guru composed ashtpadis of his a composition called Sukhmani
Sahib.76
The shrines of Guru Hargobind in number 79, of which nearly three dozen
are mentioned as more important. Guru Ki Wadali is birth place of Guru.77 Akal
Takht, also known as Akal Bunga, is the place where Guru Hargobind wore two
swords, Miri and Piri, after the death of his father Guru Arjan Dev, in Lahore.
Significantly, the Guru then ordered his Sikhs to bring horses in offerings for him.
Also, in 1607, he started tradition of Chaunki with in the precincts of Golden
Temple.78
73 Ibid., 48-49 :
0@É e.eli Ê@ fpujig l'Tg Ë-wiajifpi q[G Vei w[ fPiW epiP ug V[ l.qa ÉÎÍÎ q[G e.ej ug u{l[ qhjaqj rjvj #e.eli$ Vjqj wP.bJ WSrjdHbj m dHlwj Vjq #Lwi-e.e$ Fg h{ m r{ljtg w[ lqgf H[w dlt e.ej dHLVjV ujSj yjhaj oj m Rpl w' f>yq epiP ug V[ whJ ##HghJ W{n'@ Vjq uf' b"i dHl wP.H[G q[G dHLVjV wi' m e.ej u{lj qhjaq dqv[ej m !!!#Lwi e.e$ wj bio L,wi u{lj qgnj@ e.e u{lj f+dr,a+ h{ m fdhv[ qwjV wj Vjq #L,wi e.u$ oj mÌm
74 Ibid., 49 :
e'dH>srjv É@ q'hV ug w[ ypWji[ lqgf evg q[G oC%j Ê@ F,Dv[ Ë_##q'hV a[i[ RPy[ q.si qhv bfjij$$ b{l[ q'hV ug wg Rplaa wi epi e+.o ug wg iyVj h[a@ epiP VjVw@ b>es@ bqi ug wg WjSg wg f'ogbJ dvbjH[ m
75 Ibid., pp. 49-50 :
l+g b.dq+ali ug É@ ijqeC%@ Ê@ dl,t Ë l.qa ÉÎÎÏ q[G Fjs'G lpsg H[wq w[ uhJ dVrjl wi e+.o ljdhW ug iy w[ lqjdfa wgH[ bi lqjfa wi Rplg lq[G hdiq>si q[G lojfV wgH[ mÌm
76 Ibid., 50-51 :
Wjin e+jq d;vj episjlfpi s[hi[ l[ RpVg w'l HgljV q[ É@ epiP wj Wje Ê@ Rpsjlg Ë - lptqVg wg l'vJ bLBfsgbJ iy wi epiP biuV ug l+g y.s= w[ siLV w' eH[ m RpVh'G V[ l'vJ bLBfsgbJ lpS w[ whj dw bjn dHl q[G b"i dqvjRp m epiP ug V[ bjn dqvj wi y"rg wig mÌm
77 Ibid., 53 :
rcjvg e+jq É@ uVq lojV q[vj Wl.a f.yqg Ê@ dlKt Ë-dfaj epiP biuV ug@ qjaj e.ej ug w[ zi q[G l.qa ÉÎÍÊ hjC lpsg agu w[ hdi e'dW.s ug wj uVq hPbj m dul w[ fiojdH epiP biuV ug wj bjlj ije q[G e+.o ug q[G LWs h{ ##ldaepi ljy[ sgbj F[u$$ aoj dWvjrv q[G LWs h{@ #lev bV.s wgbj fiq[li$ dHdabjds mÌm
78 Ibid., 53-54 :
26
Among other shrines of Guru Hargobind, Majnu Da Tilla at Delhi is
important where Jahangir had called the Guru at investigation of Chandu.79
Gurudwara Pipli ji at Wadali in Amritsar signifies the fact that once the Guru
visited that place and stayed there for sometime. Hence, it is also known as
Damdama Sahib.80
Gurudwara in the fort of Gawalior in the Gawalior city represents Guru’s
imprisonment in that fort, where he is also said to have punished Chandu, after he
was handed over to the Guru by the emperor. Then Chandu died at Lahore.81
In Uttar Pradesh, there is a famous Gurudwara Nanakmatta in Nainital
district, where Baba Gurditta ( eldest son of Guru Hargobind) chela, Almast udasi
(leader of one of the four dhuans of the udasis) lived to preach the tenets of Guru
Nanak. Guru Hargobind also over visited the place to settle the dispute between
the udasis and the Jogis, who claimed the centre as their own.82 Significantly,
Narotam has recorded all those places which are connected with and represent
even the minutest incidents of Guru Hargobind’s life. He has established a dera in
Amritsar for her staunch disciple Kaulan, and also raised a tank called Kaulsar
after her name.83 Gurudwara at Manak Chowk at village Chabhal is the place
where before the battle of Amritsar, the Guru performed the marriage ceremony of
b.dq+ali É@ bwjv Wp.ej Ê@ dlKt dVh.e Ë - vjh"i q[G epiP biuV ug wj fiv'w h'S[ fgA[ l.qa ÉÎÎË hjC lpsg slqg@ b{arji@ fp,t VA,a= q[G bwjv Wp.e[ wj bji.F wi WSrjdHbj m ÉÈ Wil@ É qhgVj@ ÉÉ dsV wg Rpqi q[G epiP ug dfAvj l[vg B'fg wj r[l A'c qgig fgig wg a[eJ fdhi e,sg W{n[ m Lla= b"i z'C[ sg F[Bj wj hpwq sgbj m l.qa ÉÎÎÌ dViuvj dHwjsLg w' yji zCg ija eH[ f+wiqJ q[ dVaj f+da h[n WCg y"wg yC%jS[ wj bji.F wgbj mÌm
79 Ibid., 54 :
ds,vg Ldhi É@ quVP dB,vj Ê@ Rpsjlg Ë -uhJegi fjl ypevg wi sgrjV y.sP w[ WpvrjH[ r;gi tjV w[ ljog ds,vg eH[ m epiP ug wj dLwji q[G L[i qjij s[t wi uhJegi Whpa tpL hPbj Ìm
ug wg W[Bg og@ l' epiP ug V[ fliPi w[ rjlg t[q wiV Vjq[ Z,Dl[ t,a=g w' dWrjhg m dal w[ zi W[Bj bqi dl>z FdHbj m Rpl wg l.ajV w[ v'e'G fjl q>ug ljdhW epispbjij ] m WVPC lqgf@ dsbjvfpij dHV wg ujegi ] m bVujS v'e dHV w' Fg l'Tg W'va[ ]G f+>DaP ]G I[h Zp,Dl[ e'a rjv[ t,a=g m hdi ijdH ug wg q.ug q[G B'fg w[ siLV h{ m B'fg hjo Fi wg v.Wg h{ m epiP VjVw ug w[ f+ajf l[ Wp,TS wg sPZ v[V[ h[a eH[ WjWj w' dqvg l' HghJ ojfV wig hPHg h{ mÌm
fBSj ljdhW É@ uVq lojV hdiq.si ug Ê@ fpujig f.yjdHa w[ hjo l[ Ë@ -l.qa ÉÏÊË f'h lpsg lKa w' epiP a[e Whjsi@ qjaj epuig ug w[ zi q[G epiP slq ug V[ ##Ziq yvjrV@ l.a RWjiV spLB lFV w' qPv RpfjiV$$ h[a braji vgbj m
115 Ibid., 127-129 :
hdiq>si ljdhW q[G epiP slq qhjiju ug wg b"i ojV'G l[ bjHg tjl fBS[ ug q[G WSg lF H[ag yg; h{G l' dvta[ h{G ^ Wjv brloj wj fzP.Cj ljdhW@ epiP ug wj wP.bj@ A'Bj l+g ljdhW@Wcj l+g ljdhW@ u[wi fBS[ ljdhW rjv[ e+.o ljdhW w[ bjsIj b>a q[ l.qa ÉÏÎË q[G dvtj ujSj dvtj h'ej aW lhg rhg h'ej Vj h'ej aW bri h{ ih' dWyji m
32
Maini Sangat depicts Guru’s childhood days.116 Guru Ka Lahore is the place near
Anandpur Sahib where the Guru was married to Mata Jeeto. Gurdwara Akal
Bunga at Anandpur is the place where he performed the last sites of his father Guru Tegh Bahadur.117 At the place called Anandgarh, the Guru got gurugaddi in
1675.118 The place where the Guru played Holi with his companions is called
Holgarh.119 The Sahibzadas of the Guru were born there, where the Gurdwara
Haveli Sahib is found constructed.120
Narotam has also made references to the important Shrines of the Guru in
the foothills of Himalayas. For instance, Gurdwara at Nahan, the capital of
Sirmoor state, signifies his stay at Nahan.121 From, there the Guru went to Paonta
Sahib and stayed there for some time. Guru Gobind Singh is said to have played an
important role in bringing the hill chiefs of Nahan state closer to Raja Fateh Shah
of Srinagar. Gurdwara at Bhangani represent the Guru’s battle with the hill chiefs.
Then, he moved towards Anandpur Sahib. The fort of Lohgarh was constructed
where Ajit Singh, eldest son of the Guru was born in 1686. 122 Raja Bhim Chand of
116 Ibid., 129 :
q{Sg l.eda - Wjv vgv%j wj ojV Ê@ dViqv[ Ë -HghJ epiP ug Wjvw'G ljo t[va[ o[ m #l.ea$ fPiW s[l q[G Ziqljvj w' W'va[ h{G m dHl vgH[ dHl wj Vjq #q{Sg l.ea$ h{ m hdi q>si ug w[ lqgf hg h{ mÌm
avr.cg ljW' wg e+jq - fKw[ l[ sl w'l fPiW É@ sqsqj ljdhW epiP wg wjLg Ê@ dlKt Ë - fKw[ Vei l[ yv wi epiP ug dHl e+jq Rpi bjH[ m!!! HghJ epiP ug V[ V" qhgV[ rjl wi epiP a[e Whjsi ug w[ LWs dqvjdH wi aglig WgC e+.o ljdhW ug wg dvtrjHg m u' fBS[ ljdhW q[G ] m
35
where Dharm Singh told the Guru about the victory of Bahadur Shah. The Guru
planned to meet the emperor at Agra leaving Mata Sundri there.136 The Guru met
the emperor at Agra, near the fort of Agra.137
Narotam has mentioned some of the Gurdwaras of the Guru in
Maharashtra.138 On the banks of Godavari is Gurdwara Shikar Ghat, the place
known for Guru’s hunting activity;139 Nagina Ghat, known as such due to the fact
of presence of small green coloured stones in abundance at that place. At Abachal
Nagar the Guru stayed for sometime and died there as to Painda Khan Pathan
attacked on the Guru. The deep wound ultimately became the cause of Guru’s
death.140
V
Narotam is perhaps the first and the only Sikh Nirmala scholar who in his
Gurtirath Sangreh has devoted twenty eight pages to the sacred places connected
with the descendants or Sahibzadas of the Sikh Gurus.141 The important
establishment mentioned in the name of Baba Sri Chand, eldest of the two sons of
Guru Nanak include Tahli Sahib,142 Barath Sahib,143 Daulatpur144 and
136 Ibid., 195-96 :
ds,vg É@ q'agWje Ê@ dlKt Ë -Ziq dl>z debj b"i epiP ug w' WhjsiLjh wg u{ wj f+l.e lpSjdHbj m bi whj dw Ljh V[ W[Vag wig h{ m qpN[ bjei[ siLV s[r'!!!qjaj lp.sig ug V[ epiP wj hpwq v[ bjfS[ fjl i,tj m epiP bjei[ Rpi yv sgH[ mÌm
137 Ibid., 196 :
bjeij Ldhi qoij l[ bnjiJ w'l É epispbjij Wje q[G Ê@ dViqvj Ë@ - bjeij q[G fhp.y wi epiP ug Whjsi Ljh l[ l.qa ÉÏÎÌ w[ W{ljt q[G dqv[ m epiP ug V[ dal wj Wcj l'e wgbj m
epiP ug w' fdhijdHbj oj m l' bW epiP VjVw ug w[ s[hi[ Wjrj wjWvj dl>z r[sg w[ zi q[G ] m q[dvM q[G lF w' siLV wijdHbj ujaj ] m!!!H[w f'og fdhvg fjdaLjhg wg WjSg wg b"i H[w qjvj ugH[ f'a[ u{l[ qSdwM wg m qpwali w[ lqgf hdi lhjdH Vei q[G df+ogy.s ug w[ l'TgYG fjl ] m dHl wj siLV qjzg b"i r{ljtg w' h'aj h{ m
206 Ibid., 289 :
H[w fv.z epiP bqisjl ljdhW ug wj q,s= e+jq q[G@ de,v d;qgsji'G w[ zi q[G h{ m!!! epiP biuV ljdhW ug wj bjlj@ u'Cj Fg dHV w[ zi q[G ] m u' An[ epi'G w[ dHwgl V.Wi q[ dvtj debj h{ m
207 Loc.cit :
l+g epiP hdi e'dW>s ljdhW ug w[ b.dq+ali@ bwjv Wp.e[ ljdhW q[G qgig fgig wg avrji Ê@ WiAj É@ epiu liWv'h wg É@ wBji Ê!
dVh.e w[ c[i[ q[G h{G m 214 Ibid., p. 291 : H[w ujq epiP e'dW.s dl>z ug qhjiju w[ ev wj VjF[ Ldhi ijuj w[ zi q[G h{ m Rpl wj Vjq dli[fjRp
] m 215 Loc.cit. : fJy rla l+g epi'G wg qhjiu fdBbjv[ w[ zi ]G m 216 Ibid., 292 : epiP ug V[ wBji sgV[ vtqgi w' WtLg l' vtqgi wg f'ag bjfS[ lhpi[ zi Fs"C v[ bjHg m bW Fs"C
lisji'G w[ ] m 217 Loc.cit. : agi'G w[ qpt@ fh'H[ l[ s' w'L f,Aq lIjSJ e+jq ] m 218 Ibid., 293 : H[w hpwqVjqj epiP slq fjdaLjh ug V[ l.qa ÉÏÌÊ q[G lT"i[ rjlg Wp,ZPP Ljh lKIs w'
WtdLbj m!!!H[w hpwqVjqj slq fjaLjh ug qhjiju V[ l.qa ÉÏÎÊ q[G VPi fpi e+jq w[ l,Is'G w' sgbj m
Yi A'c[ fJy h;ji qla hjog epiP ug wg f+[iSj lg dHWijhgq wg x"u Yi dxi[ m 224 Ibid., 298-99 : e,sg VLgVg ÉÍÐÏ@ f+v'w eqV ÉÎÉË@ hwPqa ÊÎ Wil@ f'h q[G ata W[nj dHl hqjIP. fjaLjh w[