ਭਾਟੜੇ ਸਿੱਖ
ਭਾਟੜੇ ਸਿੱਖ (ਜਿਨ੍ਹਾਂ ਨੂੰ ਭੱਟ ਸਿੱਖ ਵੀ ਕਿਹਾ ਜਾਂਦਾ ਹੈ) ਸਿੱਖਾਂ ਦੇ ਅੰਦਰ ਇੱਕ ਉਪ-ਸਮੂਹ ਹੈ ਜੋ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਦੇ ਵੇਲ਼ੇ ਦੇ ਭੱਟਾਂ ਦੀ ਸੰਤਾਨ ਹਨ। [1] 20ਵੀਂ ਸਦੀ ਦੇ ਇੱਕ ਪ੍ਰਕਾਸ਼ਨ 'ਪੰਜਾਬ ਅਤੇ ਉੱਤਰੀ-ਪੱਛਮੀ ਸਰਹੱਦੀ ਸੂਬੇ ਦੇ ਕਬੀਲਿਆਂ ਅਤੇ ਜਾਤੀਆਂ ਦੀ ਸ਼ਬਦਾਵਲੀ' ਵਿੱਚ, ਸਰ ਡੇਨਜ਼ਿਲ ਇਬੈਟਸਨ ਨੇ ਟਿੱਪਣੀ ਕੀਤੀ ਹੈ ਕਿ ਭੱਟਾਂ ਨੇ ਬ੍ਰਾਹਮਣਾਂ ਵਿੱਚੋਂ ਹੋਣ ਦਾ ਦਾਅਵਾ ਕੀਤਾ ਹੈ। [2] ਐਲੇਨੋਰ ਨੇਸਬਿਟ ਅਤੇ ਵਿਲੀਅਮ ਹੇਵਾਟ ਮੈਕਲਿਓਡ ਨੇ ਸੁਝਾਅ ਦਿੱਤਾ ਕਿ ਉਹ ਇੱਕ ਜਾਤੀ ਹਨ। [3] [4]
ਮੂਲ
[ਸੋਧੋ]ਬਹੁਤ ਸਾਰੇ ਅਕਾਦਮਿਕ ਕਹਿੰਦੇ ਹਨ ਕਿ ਭਾਟੜਾ ਸ਼ਬਦ ਭੱਟ ਸ਼ਬਦ ਦਾ ਇੱਕ ਰੂਪ ਹੈ ਜੋ ਸੰਸਕ੍ਰਿਤ ਤੋਂ ਆਇਆ ਹੈ ਜਿਸਦਾ ਅਰਥ ਹੈ "ਢਾਡੀ ਜਾਂ ਗੁਣਗਾਨਕਰਨ ਵਾਲ਼ੇ "। ਧਰਮ ਸਿੰਘ ਲਿਖਦਾ ਹੈ ਕਿ ਸਿੱਖ ਪਰੰਪਰਾ ਵਿੱਚ ਭੱਟ ਸਿੱਖ ਗੁਰੂਆਂ ਦੀ ਅਧਿਆਤਮਿਕਤਾ ਦੇ ਨਿੱਜੀ ਅਨੁਭਵ ਅਤੇ ਦ੍ਰਿਸ਼ਟੀ ਵਾਲੇ ਕਵੀ ਹਨ ਜਿਨ੍ਹਾਂ ਨੂੰ ਉਹ ਆਪਣੀਆਂ ਬਾਣੀਆਂ ਵਿੱਚ ਸਲਾਹੁੰਦੇ ਅਤੇ ਮਨਾਉਂਦੇ ਹਨ। ਉਹ ਸੁਝਾਅ ਦਿੰਦੇ ਹਨ ਕਿ ਭੱਟ ਬ੍ਰਾਹਮਣ ਲਈ ਵਿਦਵਾਨ ਹੋਣ ਦਾ ਖ਼ਿਤਾਬ ਨਹੀਂ ਹੈ” [5] । ਹਾਲਾਂਕਿ ਮਰਹੂਮ ਗਿਆਨੀ ਗੁਰਦਿੱਤ ਸਿੰਘ ਨੇ ਆਪਣੀ ਕਿਤਾਬ, 'ਭੱਟ ਤੇ ਉਹਨਾ ਦੀ ਰਚਨਾ' ਵਿੱਚ ਇਸ ਗੱਲ ਦੀ ਪੁਸ਼ਟੀ ਕੀਤੀ ਹੈ ਕਿ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿਚ ਯੋਗਦਾਨ ਪਾਉਣ ਵਾਲੇ ਭੱਟ ਬ੍ਰਾਹਮਣਾਂ ਦੇ ਵੰਸ਼ ਵਿੱਚੋਂ ਸਨ। [6] ਉਹ <i id="mwKQ">ਸਰਸੁਤ</i> (ਸਾਰਸਵਤ) ਬ੍ਰਾਹਮਣ ਵੰਸ਼ ਤੋਂ ਉਤਪੰਨ ਹੋਏ ਅਤੇ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਦੀ ਗੁਰਗੱਦੀ ਦੌਰਾਨ ਸਿੱਖ ਗੁਰੂਆਂ ਨਾਲ ਜੁੜਨਾ ਸ਼ੁਰੂ ਕੀਤਾ। [7]
ਗੁਰਿੰਦਰ ਸਿੰਘ ਮਾਨ ਆਪਣੀ ਪੁਸਤਕ ‘ਮੇਕਿੰਗ ਆਫ਼ ਸਿੱਖ ਸਕ੍ਰਿਪਚਰ’ ਵਿੱਚ ਲਿਖਦਾ ਹੈ ਕਿ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿੱਚ ਯੋਗਦਾਨ ਪਾਉਣ ਵਾਲੇ ਵੱਡੀ ਗਿਣਤੀ ਵਿੱਚ ਉੱਚ ਜਾਤੀ ਦੇ ਹਿੰਦੂ ਸਨ ਜੋ ਸੋਲ੍ਹਵੀਂ ਸਦੀ ਵਿੱਚ ਗੁਰੂ ਅਤੇ ਉਨ੍ਹਾਂ ਦੇ ਦਰਬਾਰ ਦੀ ਉਸਤਤ ਵਿੱਚ ਸਿੱਖ ਦਰਬਾਰ ਵਿੱਚ ਆਏ ਸਨ। [8] [9]
ਜਨਸੰਖਿਆ ਅਤੇ ਕਿੱਤੇ
[ਸੋਧੋ]ਮੈਕਲਿਓਡ ਦਾ ਕਹਿਣਾ ਹੈ ਕਿ ਭਾਟੜੇ ਸਿੱਖਾਂ ਦੀ ਆਬਾਦੀ "ਬਹੁਤ ਘੱਟ" ਹੈ ਅਤੇ ਉਹ ਪੰਜਾਬ ਖੇਤਰ ਦੇ ਗੁਰਦਾਸਪੁਰ ਅਤੇ ਸਿਆਲਕੋਟ ਜ਼ਿਲ੍ਹਿਆਂ ਦੇ ਕੁਝ ਪਿੰਡਾਂ ਤੋਂ ਹਨ। [10]
ਸਿੱਖ ਧਰਮ
[ਸੋਧੋ]ਮੈਕਲਿਓਡ ਨੇ ਦਾਅਵਾ ਕੀਤਾ ਕਿ ਗੁਰਦਾਸਪੁਰ ਅਤੇ ਸਿਆਲਕੋਟ ਜ਼ਿਲ੍ਹਿਆਂ ਦੇ ਭਾਟੜੇ, ਪਰੰਪਰਾਗਤ ਤੌਰ 'ਤੇ, " ਕਿਸਮਤ ਦੱਸਣ ਅਤੇ ਫੇਰੀ ਲਾਕੇ ਨਿੱਕ-ਸੁੱਕ ਵੇਚਣ ਦਾ ਕੰਮ" ਦਾ ਕੰਮ ਕਰਦੇ ਸਨ। [10]
ਈਥਨੇ ਕੇ. ਮਾਰੇਨਕੋ ਨੇ ਦਾਅਵਾ ਕੀਤਾ ਕਿ ਪੰਜਾਬ ਵਿੱਚ, ਸਿੱਖ ਧਰਮ ਵਿੱਚ ਪਰਿਵਰਤਨ ਤੋਂ ਬਾਅਦ, [ਸਿੱਖ] ਭੱਟਾਂ ਸਮੇਤ ਕਈ ਜਾਤਾਂ ਨੇ ਆਪਣੇ "ਰਵਾਇਤੀ ਕਿੱਤੇ" ਨੂੰ ਛੱਡ ਕੇ ਹੋਰ ਪੇਸ਼ੇ, ਖਾਸ ਕਰਕੇ "ਉਦਯੋਗ, ਵਪਾਰ ਅਤੇ ਟਰਾਂਸਪੋਰਟ" ਸੈਕਟਰਾਂ ਵਿੱਚ ਕੰਮ ਕਰਨਾ ਪਸੰਦ ਕੀਤਾ। [11] ਜਗਤਾਰ ਸਿੰਘ ਗਰੇਵਾਲ ਨੇ ਨੋਟ ਕੀਤਾ ਹੈ ਕਿ ਸਿੱਖ ਗੁਰੂਆਂ ਦੀ ਸੇਵਾ ਵਿੱਚ ਲੱਗੇ ਕੁਝ ਭਾਟੜੇ ਸਿੱਖਾਂ ਦੀਆਂ "ਰਚਨਾਵਾਂ" ਨੂੰ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿੱਚ ਸ਼ਾਮਲ ਕੀਤੀਆਂ ਗਈਆਂ ਸਨ। [12]
ਇਹ ਵੀ ਵੇਖੋ
[ਸੋਧੋ]- ਸਿੱਖ ਧਰਮ ਨਾਲ ਸਬੰਧਤ ਵਿਸ਼ਿਆਂ ਦੀ ਸੂਚੀ
- ਭਟ ਵਹੀਆਂ
- ਭੱਟਾਂ ਦੇ ਸਵਈਏ
ਹਵਾਲੇ
[ਸੋਧੋ]- ↑ "Practices in Sikhism". BBC GCSE Eduqas. Retrieved 8 February 2021.
- ↑ "A glossary of the tribes and castes of the Punjab and North-West Frontier Province : based on the census report for the Punjab, 1883 / by the late Sir Denzil Ibbetson and the census report for the Punjab, 1892, by Sir Edward Maclagan and compiled by H.A. Rose". Wellcome Collection (in ਅੰਗਰੇਜ਼ੀ). Retrieved 2021-03-24.
- ↑ Nesbitt, Eleanor (2016) [First published 2005]. "Sikhism Outside India". Sikhism: A Very Short Introduction (2nd ed.). Oxford: Oxford University Press. ISBN 978-0191062773. OCLC 967264232.
From World War I until the 1950s the vast majority of Sikh settlers in Britain were from a much less privileged background, however. In India Bhatras (as their caste was known) were perceived by others as low-status, itinerant fortune-tellers. Many UK Bhatras' families originated from the Sialkot area (now in Pakistan). Pioneering Bhatra Sikhs settled in London, in the seaports of Belfast, Bristol, Cardiff, Glasgow, London, Portsmouth, Southampton, and Swansea, and inland in Birmingham, Edinburgh, Manchester, and Nottingham. From working as door-to-door salesmen Bhatra men moved into shopkeeping, letting property, and, in more recent generations, into a wide range of occupations and professions. [..] By the end of the 20th century, moves were afoot to replace the stigmatized name 'Bhatra' with the title 'Bhat'.
- ↑ McLeod, William Hewat (1997). Sikhism (illustrated ed.). London: Penguin. p. 258. ISBN 978-0140252606. OCLC 38452341.
At home in the Punjab the Bhatras were an extremely small caste, limited in origin to a few villages in Sialkot and Gurdaspur districts. In status they verged on the Outcaste. They had, however, one significant advantage, which was that they were by traditional occupation fortune-tellers and hawkers. In other words, they were well fitted to assume the role of pedlars in the British situation. No evidence seems to exist concerning their actual numbers in Britain nor how the first ones actually reached the country, but chain migration was established and in the 1920s and 1930s they were the more conspicuous of the few Sikhs in Britain, going from door to door hawking clothing and spices from suitcases. Most of them lived in small groups situated in ports and in the major industrial cities. Between 1939 and 1945 further immigration effectively ceased, but as soon as the Second World War was over the situation changed dramatically.
- ↑ Singh, Dharam (1993). "Bhatras: Ambassadors of Sikh Faith". The Sikh Courier International. 33–37. Sikh Cultural Society of Great Britain: 21–22. ISSN 0037-511X. OCLC 34121403.
As for their origin, the academicians hold that the term Bhatra is a diminutive of the Sanskrit word bhat which literally means bard or panegyrist. They used to recite poetry, lauding the grandeur of the ruler or the gallantry of warrior who happened to be their patron. In the Sikh tradition, Bhatts are poets with the personal experience and vision of the spirituality of the Sikh Gurus whom they eulogize and celebrate in their verses. According to another myth prevalent in India, Bhat is an epithet for a learned Brahman.
- ↑ Giani Gurdit, Singh (1961). Bhatt Te Uhnah Di Rachna. Punjabi Sahit Academy.
ਭੱਟ ਬਾਹਮਣ ਸਨ ਤੇ ਹੁਣ ਭੀ ਉਹ ਬਾਹਮਣ ਹੀ ਸਦਾਉਂਦੇ ਹਨ । ਪਰ ਆਪਣੇ ਵਿਸ਼ੇਸ਼ ਕਰਮ ' ਉਸਤਤ - ਪਾਠ ਕਰਕੇ ਇਹ ਬ੍ਰਾਹਮਣਾਂ ਦੀ ਇੱਕ ਵਖਰੀ ਸ਼ਰੇਣੀ ਬਣ ਗਈ ।
- ↑ Singh, Jagraj (2009). "The Bhatts of the Punjab". A complete guide to Sikhism. Chandigarh, India: Unistar Books. pp. 245–46. ISBN 81-7142-754-5. OCLC 319683249.
The Bhatts are Brahmins, who sang praises of their patrons (Jajmans) and maintained the registers called Vahees, mentioning accounts of various happenings in different parts of the Punjab including birth and death records of their Jajmans, since ancient times. There are two major subdivisions of Brahmins namely Gaur and Sarsut (Saraswat) Brahmins. The Gaur Brahmins lived on the banks of the river Ganges on the eastern side of the Saraswati River (now Ghagar) in the Ganga-Jamna divide, while the Sarsut Brahmins lived on the western side of the Saraswati river in the Punjab. The Bhatts are a sub-sect of the Sarsut Brahmins. In the pre-modem times they inhabited numerous villages in the Punjab along the banks of Saraswati River in and around Pehowa, in Karnal district. Some of the Bhatts came to Guru's Darbar during the pontificate of Guru Arjan Dev soon after the demise of Guru Ram Dass and their hymns are found recorded in Guru Granth Sahib, under the heading, "Bhattan Dey Sawayye". A Bhatt Vahee related with the events in the ...
- ↑ Mann, Gurinder Singh (2001). The Making of Sikh Scripture. Oxford University Press. p. 138. ISBN 978-0-19-802987-8.
- ↑ Nesbitt, Eleanor (2016) [First published 2005]. "Sikhism Outside India". Sikhism: A Very Short Introduction (2nd ed.). Oxford: Oxford University Press. ISBN 978-0191062773. OCLC 967264232.
From World War I until the 1950s the vast majority of Sikh settlers in Britain were from a much less privileged background, however. In India Bhatras (as their caste was known) were perceived by others as low-status, itinerant fortune-tellers. Many UK Bhatras' families originated from the Sialkot area (now in Pakistan). Pioneering Bhatra Sikhs settled in London, in the seaports of Belfast, Bristol, Cardiff, Glasgow, London, Portsmouth, Southampton, and Swansea, and inland in Birmingham, Edinburgh, Manchester, and Nottingham. From working as door-to-door salesmen Bhatra men moved into shopkeeping, letting property, and, in more recent generations, into a wide range of occupations and professions. [..] By the end of the 20th century, moves were afoot to replace the stigmatized name 'Bhatra' with the title 'Bhat'.
Nesbitt, Eleanor (2016) [First published 2005]. "Sikhism Outside India". Sikhism: A Very Short Introduction (2nd ed.). Oxford: Oxford University Press. ISBN 978-0191062773. OCLC 967264232.From World War I until the 1950s the vast majority of Sikh settlers in Britain were from a much less privileged background, however. In India Bhatras (as their caste was known) were perceived by others as low-status, itinerant fortune-tellers. Many UK Bhatras' families originated from the Sialkot area (now in Pakistan). Pioneering Bhatra Sikhs settled in London, in the seaports of Belfast, Bristol, Cardiff, Glasgow, London, Portsmouth, Southampton, and Swansea, and inland in Birmingham, Edinburgh, Manchester, and Nottingham. From working as door-to-door salesmen Bhatra men moved into shopkeeping, letting property, and, in more recent generations, into a wide range of occupations and professions. [..] By the end of the 20th century, moves were afoot to replace the stigmatized name 'Bhatra' with the title 'Bhat'.
- ↑ 10.0 10.1 McLeod, William Hewat (1997). Sikhism (illustrated ed.). London: Penguin. p. 258. ISBN 978-0140252606. OCLC 38452341.
At home in the Punjab the Bhatras were an extremely small caste, limited in origin to a few villages in Sialkot and Gurdaspur districts. In status they verged on the Outcaste. They had, however, one significant advantage, which was that they were by traditional occupation fortune-tellers and hawkers. In other words, they were well fitted to assume the role of pedlars in the British situation. No evidence seems to exist concerning their actual numbers in Britain nor how the first ones actually reached the country, but chain migration was established and in the 1920s and 1930s they were the more conspicuous of the few Sikhs in Britain, going from door to door hawking clothing and spices from suitcases. Most of them lived in small groups situated in ports and in the major industrial cities. Between 1939 and 1945 further immigration effectively ceased, but as soon as the Second World War was over the situation changed dramatically.
McLeod, William Hewat (1997). Sikhism (illustrated ed.). London: Penguin. p. 258. ISBN 978-0140252606. OCLC 38452341.At home in the Punjab the Bhatras were an extremely small caste, limited in origin to a few villages in Sialkot and Gurdaspur districts. In status they verged on the Outcaste. They had, however, one significant advantage, which was that they were by traditional occupation fortune-tellers and hawkers. In other words, they were well fitted to assume the role of pedlars in the British situation. No evidence seems to exist concerning their actual numbers in Britain nor how the first ones actually reached the country, but chain migration was established and in the 1920s and 1930s they were the more conspicuous of the few Sikhs in Britain, going from door to door hawking clothing and spices from suitcases. Most of them lived in small groups situated in ports and in the major industrial cities. Between 1939 and 1945 further immigration effectively ceased, but as soon as the Second World War was over the situation changed dramatically.
- ↑ Marenco, Ethne K. (1974). The Transformation of Sikh Society. Portland, Oregon: HaPi Press. p. 281. OCLC 1047326.
In 1921, as has been pointed out previously, many untouchables were being absorbed into Sikhism and there were reform movements as well. This process continued on to 1931 and we find that there had been considerable conversion to Sikhism among the Chuhras. We are also informed that there had been a great decrease in the traditional occupation for castes like the Chamars, Bhats, Jhinwars and others and that, after agriculture, alternate occupations were preferred in industry, trade and transport.
- ↑ Grewal, Jagtar Singh (1996). "The Nanak-Panth". Sikh Ideology, Polity, and Social Order. New Delhi: Manohar. p. 28. ISBN 978-8173041150. OCLC 36051569.
This fact has sometimes been interpreted in terms of Kabir's influence on Sikhism or even on Guru Nanak. It may be pointed out that though Kabir's verses are the largest in number, he is one among many. The proportion of all their compositions put together remains rather small and they are nowhere included in those parts of the Granth which are used for liturgical purposes. The compositions of some of the bhats who served the Gurus are also included in the Granth. It may be suggested that Guru Arjan's decision to include the compositions of devotional theists in his compilation was an attempt to assimilate that tradition to Sikhism. His decision becomes easily understandable in the light of Guru Nanak's approval of sādhs and sants in general.