CHAPTER III
PEOPLE
(a) Population
(i) Total Population
The
people of the Nawashahr District do not vastly differ from the rest of the
people of the State. Nor could they be identified by any specific character of
their own. Lying on the bank of
Growth of Population.- During 1991, the population of the area falling in the present Nawashahr District was 5,31,253 which increased to 5,87,468 as per 2001 Census. During the 1991-2001, the decadal increase of population was 10.58 per cent. The variation of the population during these ten years is shown in the table given below :
|
Year |
Persons |
Decade variation |
Percentage decade variation |
Males |
Females |
|
1991 |
5,31,253 |
83,328 |
.. |
2,79,658 |
2,51,595 |
|
2001 |
5,87,468 |
56,215 |
+ 10.58 |
3,06,902 |
2,80,566 |
Density of Population.- Density of population of a region refers to the number of people inhabiting every square kilometre. Generally density of population is higher in urban areas than in rural areas. The density of population in the district increased from 422 persons per Sq. Km. in 1991 to 464 persons per Sq. Km. in 2001. The density of population for the State according to 2001 Census was 484 persons per sq. km.
*Based on the
Census figures given in Statistical
Abstract of Punjab, 2000 as the Nawashahr District was created in October 1995 after the Census of 1991
Sex Ratio .- The sex ratio in a given
area is the number of females for every thousand males. The ratio of the males
and females of a region depends on migration, customs, and other factors.
Although in number the two sexes are not widely diversent, the disparity is of
great interest to social scientists because of different rates of the two sexes
in society and its economy. According to 2001 Census, out of the total
population of the district, 3,06,902 were males and 2,80,566 were females i.e
showing ratio of 52.24:47.76. There were 914 females per thousand males in the
district as against the corresponding figure of the
(ii) Distribution of Population between Rural and
Urban Areas
The total population of the district as per 2001 Census was 5,87,468 persons. Out of which 5,06,402 persons (2,64,515 males and 2,41,887 females) forming 86.20 per cent lived in rural areas and 81,066 persons (42,387 males and 38,679 females) forming 13.80 per cent lived in urban areas. The ratio of the rural-urban population in the district was 86.20:13.80 in 2001 against the State 66.08:33.92. The tahsil-wise population between rural and urban areas in the district according to 2001 Census is given below:
District/Tahsil Persons Males Females
Nawashahr Tahsil 4,09,448 2,13,.343 1,96,105
Rural 3,46,538 1,80,525 1,66,013
Urban
62,910 32,818 30,092
Balachaur Tahsil 1,78,020 93,559 84,461
Rural 1,59,864 83,990 75,874
Urban 18,156 9,569 8,584
Nawashahr District 5,87,468 3,06,902 28,05,66
Rural 5,06,402 2,64,515
2,41,887
Urban 81,066 42,387 38,679
(Source: Director Census Operation,
(b)
Language
Doaba literally means a land between two rivers. So here Doabi refers to the speech of community residing between the rivers of Sutlej and Beas, with three main districts of Jalandhar, Hoshiarpur and Kapurthala. Traditionally, it is known as Jalandhar Doab. In November 1995, the Balachaur Tahsil of Hoshiarpur District and Nawashahr Tahsil of Jalandhar District were merged together to form a new district of Nawashahr.
The total population of Nawashahr District as per Census report of 2001, is about 5,87,468 with 86 per cent of rural and 14 per cent of urban population.
The Doabi dialect in its eastern part blends with the Malwai dialect of Ludhiana district, and in its Northern side, it shares the linguistic features of the Pahari. Some of the linguistic features of the Doabi dialect that separate it from rest of the Punjabi dialects are as under:
1. The Phonology of Doabi dialect: The following consonants and vowels are attested in Doabi dialect;
1.1 Consonants
a) Stops : p, ph, b, t, th, D, T, Th, d, c, ch, j, k, kh, g.
b) Nasals : m,n, n (D)
c) Laterals : l (b) L (b)
d) Fricatives :s, S (;), z (ia), f (c), h
e) Trill and Flap: r (o), R (V)
For Example;
|
/p/ |
pal |
‘line’ |
|
/
ph / |
ph¶l |
‘fruit’ |
|
/b/ |
bal |
‘child’ |
|
/t/ |
tar |
‘wire’ |
|
/th/ |
thal |
‘round tray’ |
|
/d/ |
dal |
‘pulse’ |
|
/T/ |
Tal |
‘pile’ |
|
/Th/ |
Thik |
‘correct’ |
|
/D/ |
Dak |
‘mail’ |
|
/c/ |
Cak |
‘chalk’ |
|
/ch/ |
chap |
‘imprint’ |
|
/j/ |
jok |
‘leech’ |
|
/k/ |
kag |
‘crow’ |
|
/kh/ |
khol |
‘open’ |
|
/g/ |
gal |
‘abuse’ |
|
/m/ |
mor |
‘peacock’ |
|
/n/ |
n¶r |
‘male’ |
|
/n./* |
hun |
‘now’ |
|
/l/ |
lal |
‘red’ |
|
/L/* |
kol |
‘near’ |
|
/s/ |
sir |
‘head’ |
|
/S/ |
Ser |
‘lion’ |
|
/z/ |
zor |
‘strength’ |
|
/f/ |
fasla |
‘distance’ |
|
/h/ |
hor |
‘more’ |
|
/r/ |
rog |
‘disease’ |
|
/R/* |
piR |
‘pain’ |
|
* does not occur word initially |
||
1.2 Distribution of consonants : All the consonants except n.., L, R occur in all the three positions of word, i.e. initially, medially and finally n , L, R does not occur in word initial position. Except n, R, L, h, s, all the consonantal sounds can occur in gemination.
1.3 Vowels: Doabi has ten vowels. These are ¶, a , e, æ, i, I, u, U, o, É , ¶, U, I/ are short and centralized and the remaining seven vowels are long and pheripheral. All the vowels except /¶,U, I/ can occur word initially, medially and finally. /¶, U, I/ can not occur word-finally and also after the long vowels. For example;
|
/¶/ |
|
‘part’ |
|
/U/ |
UTh |
‘awake’ |
|
/I/ |
ITT |
‘brick’ |
|
/a/ |
as |
‘hope’ |
|
/æ/ |
æn¶k |
‘spectacles’ |
|
/u/ |
uTh |
‘camel’ |
|
/e/ |
Ser |
‘lion’ |
|
/o/ |
Mor |
‘peacock’ |
|
/É / |
hÉ r |
‘more’ |
|
/i/ |
tir |
‘arrow’ |
2.0 Other suprasegmental phonemes:
Tone, stress and nasalization in Doabi are phonemic
2.1 Tone: Three tones are used in Doabi; low, mid and high. For example;
|
low |
bha/pa/ |
‘rate’ |
|
mid |
pa/pa/ |
‘put’ |
|
high |
pah/pa/ |
‘influence’ |
2.2 Stress: stress in Doabi is realized in two ways. Syntagmatically and paradigmatically. Syntagmatically, stress-shift results in change of meaning. For example;
|
xVk |
/k¶Ra/ |
‘pitcher’ |
|
xVk |
/k¶Ra/ |
‘get something worked into some shape’ |
Paradigmatically, Doabi has stressed and unstressed syllables;
unstressed
|
;s |
/s¶ tt/ |
‘essence’ |
|
gsk |
/p¶ta/ |
‘address’ |
stressed
|
;Zs |
/s¶ t/ |
‘seven’ |
|
gZsk |
/p¶tta/ |
‘leaf’ |
2.3 Nasalization:
bindi ( ) and tippi ( ) are used to record nasalization. Normally bindi is used with long vowels and tippi with short vowels.
|
nzr |
/¶gt/ |
‘part’ |
|
f;zr |
/sIng/ |
‘horn’ |
|
rK |
/ga/ |
‘cow’ |
3.1 Some basic vocabulary items:
|
bhapa |
/papa/ |
‘father’ |
|
bhæn |
pæn |
‘sister’ |
|
Gok |
p¶ra |
‘brother’ |
|
;A/ |
/se/ |
‘apple’ |
|
gskT{A |
p¶ tan |
‘brinjal’ |
|
M'Bk |
conna |
‘paddy’ |
|
tVk |
w¶Ra |
‘elder’ |
4.1 Some special features of Doabi dialect of Nawashahr District:
There are some peculiar features of Doabi phonology of Nawashahr district. These are as follows:
a) Changing of medial cluster/rl/ into gemination of LL
|
feobh |
/kIrli/ |
‘lizard’ |
/kiLLi/ |
|
wobk |
/m¶rla/ |
‘unit of area’ |
/m¶LLa/ |
b)
|
|
|
|
|
z¶kh¶m |
|
/j¶k¶m/ |
c)
|
|
|
|
|
|
|
|
|
v V |
|
|
|
tZvk |
/w¶DDa/ |
|
tVk |
/w¶Ra/ |
d)
|
|
|
|
|
|
T{m |
/UTh/ |
‘Camel’ |
/unT/ |
e)
|
|
|
|
|
|
pskT{AAA |
/b¶ tau/ |
‘brinjal’ |
/p¶ tau/ |
The above features, though not a comprehensive, are some of the distinctive phonological features of Doabi dialect spoken in Nawashahr district.
(c) Religion and
Caste
Principal Communities
As per 2001 Census, the total population of the district was 5,87,468. The Hindus form the majority and the Sikhs came the next. The Nawashahr is one of the three districts of the State which have the more population of the Hindus than the Sikhs. The Hindus accounted 60.72 per cent and the Sikhs 37.42 per cent of the total population. The religion-wise population of the Nawashahr District according to 2001 Census is given as under:
|
Religion |
Persons |
Males |
Females |
Percentage to total
population |
|
Hindus |
3,56,710 |
1,87,875 |
1,68,835 |
60.72 |
|
Sikhs |
2,19,856 |
1,13,161 |
1,06,695 |
37.42 |
|
Budhists |
5,005 |
2,634 |
2,371 |
00.85 |
|
Muslims |
4,057 |
2,276 |
1,781 |
00.69 |
|
Jains |
750 |
366 |
384 |
00.13 |
|
Christians |
619 |
344 |
275 |
00.11 |
|
Others |
365 |
193 |
172 |
00.06 |
|
Religion not stated |
106 |
53 |
53 |
00.02 |
|
Total |
5,87,468 |
3,06,902 |
2,80,566 |
100.00 |
|
(Source: Director Census Operations, Punjab, Chandigarh) |
||||
Hindus
The number of Hindus in the Nawashahr District, according to 2001 Census, was 3,56,710 (1,87,875 males and 1,68,835 females) which forms 60.72 per cent of the total population of the District against 36.94 per cent of the total population of the State. On the basis of 2001 Census the Hindus out numbered the Sikhs as well as other religious groups in Jalandhar and Hoshiarpur districts of which the area of the present Nawashahr District was a part .
Hinduism is the predominant religion of the people of the district.
The word Hindu is the geographical expression derived from the river Sindhu
(Hindu in Persian and Indus in Greek). Hinduism is regarded as the ancient
religion of the Aryans who migrated into India. Hinduism is an experience
and attitude of mind. It is
consciousness of the ultimate reality and not merely a theory about God. The
basic tenets of Hinduism are: belief in the transmigration of soul and
reincarnation of souls (samsara) and
belief in law of cause effect determining the direction of successive
incarnation (Karma).
Hindus have faith in the Vedas, the Purana, the Ramayana and the Mahabharta. The Hindus believe in worship of God in various ways. Majority of Hindus follow traditional Hindu beliefs and practices. They believe in Hindu trinity i.e. Brahma, Vishnu and Mahesh and their incarnations. On the basis of occupations, the Hindu Community is divided into four Varnas viz., Brahmins, Kshatriyas, Vaish and Shudras, who inturn are divided into innumerable castes and sub-castes, sects, etc. Hindus are mostly settled in towns of the Nawashahr District. They also hold land in certain villages and are also engaged in cultivation. The Hindus in the District are divided into various groups viz. Brahmins, Khatris, Aroras, Banias, etc. These groups are further subdivided into castes and sub-castes having tradition of marrying the people of same caste. Although in recent years the caste system has gradually been getting relaxed, it still retains considerable hold, especially over rural society. Inter-caste marriages are, however, not so uncommon as a few decades ago. The principal castes of Hindus are Brahmans, Khatris, Aroras, Banians, etc. A brief description of these castes is as under :
Brahmans.- The Brahmans in the district are mostly from the Sarswat stock. They derive this name from the river Sarasvati. Gaur are another section of the Brahmans who originally migrate from Uttar Pradesh. The Saraswats inhibit the district in general. Earlier the Brahmans used to perform priestly duties, but now the number of those mainly engaged in priestly duties is, however, on the wave. The Brahmans in the district are engaged in public services, business industry and agriculture.
Khatris.- Khatris trace their origin from the Kshatries. They are divided into many groups and sub-groups Inter marry within the group or outside the group but within their sub castes like other Hindus . They are of good disposition and generally literate. Avocations are no bar to them but rather a matter of convenience. They are engaged in trade, commerce, industry in private and government services and also join the army.
Aroras.- Aroras claim to be of Khatri origin as they are said to be khatris
of Arora modern Roriara. After partition very large number of khatris have
migrated from Pakistan and have settled in all districts of Punjab especially
western district. They are very active, hardworking and intelligent tradesmen.
They are far shrewder than their local counter parts, Khatri shopkeepers. They
are mostly engaged in commerce and industry . They are fully alive to dignity
of labour and do no hesitate to take up any petty job. By sheer dint of merit
and superior skill they have made up their mark in business and industry. They
are of good disposition and lead hardy life . They have mostly settled in towns
and few of them who own land have settled in villages. The important sub castes
among the Aroras in the district are: Batra, Chawla , Dhingra,
Soni,Gulati,Gambhir,Babbar,Narang, Sachdeva, Chhabra, Das, Khurana, etc.
Banians.- The word Bania is derived from the Sanskrit. Banijya means trade and the Banian as the name implies lives solely for and by trade and commerce. They have deep rooted links in trade, commerce and industry. Since they are able to carve out enviable fortune in business, they generally desist from the temptation of joining services. They are intelligent and shrewd. They are fairly well to do and easily distinguishable from their peculiar dress, though they are very fast discarding the traditional apparel. Their main sub castes are; Aggarwals. Oswals, Maheshwari, etc.
Sikhs
According to 2001 Census, the Sikhs
numbered 2,19,856 (1,13,161 males and 1,06,695 females) forming 37.42 per cent
of the total population of the district. The Nawashahr district is one of the
three districts of the State which have lower population of Sikhs than Hindus
in the State. The word ‘Sikh’ is the Punjabi
form of the Sanskrit word ‘shishya’ which means a ‘learner’ and a
‘disciple’. Sikhs are the followers of Guru Nanak Dev (AD 1469-1539) and
believe in the teachings of the ten Gurus and the Guru Granth Sahib. The
creed of Guru Nanak Dev is summed up in the simple formula, the unity of God
and brotherhood of man. Sikhs believe in the karma and the
transmigration of the soul. Sikhism attaches great importance to the
institution of langar (free kitchen), according to which the high and
low have to sit side by side and dine together, thereby annihilating all
distinctions of caste and creed. Sikhs do not believe in idol worship. They
have faith in one invisible God, in mukti (salvation) as the goal of
human life and bhakti (devotion) as the path to mukti. Their three injunctions for good life are: Kirt Karo
(work hard), Nam japo (meditate on God’s name) and vand ke
chhako (share the fruits of labour with others). The 10th Guru
of the Sikhs, Guru Gobind Singh felt that the Sikh faith needed to be given a
final and complete shape. He called a biog- congregation, at Anandpur Sahib
(Now in Rupnagar District) on the Baisakhi Day of 1699. At this largely
attended congregation he selected five brave volunteers (who offered their heads
to the Guru), known as Panj Pyaras ( Five Beloved ones) offered Amrit and baptised them by offering Amrit (nector) to establish the ‘Order of the Khalsa’. Thus, this culminated
into ‘Sikhism’ in all respects, whereby he made compulsory to all Sikhs to follow its principles and to
receive amrit, (pahul), the baptism of khanda
(the double edged sword with broad point. After baptism, he is essentially to
wear five ‘K’s (panch kakars) beginning with alphabet ‘K’,
i.e. the kesh (unshorn hair), the kangha (comb), the kara (iron bangle), the or kachhahra
(short drawers) and the kirpan
(sword). The Sikhs venerate ten Gurus and their holy book the Guru Granth Sahib.
Before his martyrdom, Guru Gobind Singh, the tenth Guru of Sikhs, held a big congregation at Nanded (Maharashtra) and while addressing them he proclaimed and issued his final commandment henceforth ‘the Guru Granth Sahib’ (the holy scripture of the Sikhs) alone to be the Guru of Sikhs evermore. He further emphasised that no human being was henceforth to be the Guru of the Sikhs.
The Sikhs are the most prosperous community in the country and they are considered only next to Parsis. They are at the top as soldiers, farmers and sportsmen. They are also good technicians, mechanics, carpenters, artisans and engineers. The vast majority of the Sikhs are peasants, living in the villages all over the State.The Sikhs comprise Jats, Aroras, Sainis, Khatries, Scheduled Castes, etc.
Jats.- The Jats are scattered all over the district and form the most numerous and most powerful caste. They are known for their robust physique, common sense, patient labour, liberal attitude and love for the land. They are agriculturists of par excellence and take pride in calling themselves zamindars. Though, generally agriculturists they now do not confine themselves to it and have turned to other professions and vocations with remarkable success. Besides, being good husbandmen, they make excellent soldiers as they still possess the military spirits infused by Guru Gobind Singh. Many of the Jat classes lay claim to Rajput origin. The Jats are divided into different classes or gots. The important jat gots in the district are; Aulakh., Bains, Bajwa, Sidhu, Sandhu ,Waraich, Thandi, etc.
Kambojs and Sainis.- They are good cultivators and are almost of the same social standing as the Jats. They own small holdings of land. Further they are experts in cultivation of vegetables and gardens. Among them few are so industrious and careful as the Jats and they have the great advantage of getting the help of their women in the field operation.
Khatris and Aroras.- The Khatris and Aroras among the Sikhs have the same sub castes and follow the same professions as the Hindus.
Gujjars.- Gujjars are found in the Balachaur tahsil of the district. Their main avocation was grazing and rearing of cattle but now they are good agriculturists. They have joined government jobs and have engaged themselves in business. They used to sell surplus butter and ghee. Gujjars are both Hindus and Sikhs . There are Dhaigots of the Gujjars, Kasna ,Gursi and Barkat but there is no restriction in respect of marriage within these gots. A Gujjar can marry within his own got or in any other. Other chief gots in the district are Chechi, Bhubhe, Pajar and Chauhan.
Rajputs.- Rajputs form a major portion of the population. They are found in the Balachaur tahsil of the district. Rajputs were essentially from the ruling class. Their sound physique and martial spirit have provided them with suitable posts in the army. They are also engaged in agriculture and government services. They have little or no aptitude for trade and commerce. They still cling to their past glory and like to add ‘Mian’, ‘Rana’, ‘Tika,’ etc. as prefixes to their names.
Budhists
Budhists are the third major religious group after Hindus and Sikhs
in the district. According to the 2001 Census their number in the district was
only 5,005 (2,634 males and 2,371 females) forming 0.85 per cent of the total
population.
Jains
According to the 2001 Census only 750 persons (366 males ,384 females) forming 0.13 per cent of the total population of the district are Jains.It is the only religious sect in the district which have more females than the males. Jainism is essentially a faith of Indian origin and is still popular in the country. Jainism preaches the doctrine of ahinsa ( non violence) in the most systematic manner.
Christians
Christians are very small in number forming only 0.11 per cent of the total population of the district as per the 2001 Census and have 619 persons (344 males and 275 females). Christianity is the religion which sees in the Jesus Christ the revealer of God and the saviour of men and finds in his life the inspiration to a pure and unselfish life.
Muslims
According to the 2001 Census the
number of the Muslims in the district was 4,057 ( 2,276 males and 1,781 males)
forming 0.67 per cent of total population of the district. Islam is the Arabic
proper name of the Muhammad religion. It means surrender to God’s will and
includes acceptance of the articles of faith, command and ordinances, released
through prophet Muhammad .
Scheduled Castes and Backward Classes
All castes, races or tribes or part of, or group within castes specified by public notification by the President of India under Article 341 of Constitution of India are called the Scheduled Castes. The Scheduled Castes were regarded as untouchables in the past, because they took to occupations such as scavenging, leather working, disposals of carrion, etc. The disposal of dead cattle and use of carrion as food were considered inferior. The Scheduled Castes population in the Nawashahr District as per 2001 Census constitutes 40.46 per cent of the total population as against 28.85 per cent of the State as a whole. The district had the highest percentage (40.46 per cent) of Scheduled Castes in the State as per 2001 Census. According to 2001 Census, the number of Scheduled Castes persons in the district was 2,37,664 (1,24,839 males and 1,12,825 females), out of which 2,10,727 persons (1,10,697 males and 1,00,030 females) were living in rural areas and 26,937 persons (14,142 males and 12,795 females) were living in urban areas. They are divided in groups, sub-groups, castes and sub-castes. Previously like others, they did not marry in the other groups, but this rigidity is on the wane in these days. Formerly, their avocations were restricted and they could not change them. Things have, however, changed after Independence of the country. The Scheduled Castes and Backward Classes are now at liberty to adopt any profession they like. They are engaged in trade, commerce, industry, private and government services including police and even in the armed forces. Since 25 per cent of the civil posts are reserved for them, the literate Scheduled Castes find it more lucrative to join civil services, where they are also entitled to reservation in appointment and promotions. Illiterate Schedule Castes, however, are generally engaged in agriculture. A list of their castes is given in Chapter XVII ‘Other Social Services’.
(d) Social life
Joint Family System.- The institution of
joint family which was once very popular among the people is fast
deteriorating. As a result of the stresses of the socio-economic pattern of
modern life and recent legislation affecting pattern of land ownership as well
as succession to property, the traditional pattern of joint family system has
been considerably weakened and its physical structure is on decline. Joint
family system has lost its importance. Economic factors gave a great set- back
to the institution of joint family. The pressure of population on land has been
significant, viz-a-viz the growing population, the only alternative left for
the uneducated persons was to go for petty jobs
and for the educated ones to seek employment elsewhere. Advancement of
education and strains of the modern social and economic set up are also responsible
for breaking up of joint family system day-by-day. However, it cannot be
concluded that this institution has really disappeared. It, however, survived
in the discharge of filial and family obligations even if the members are
scattered by the socio-economic forces of modern times. In certain cases, the
younger generation keep their families with their parents in the rural areas
when the bread earner to move out for a job in urban areas or in army and
paramilitary forces. They send their families to their parents keep the parents
with them for a period convenient to both sides. In a proper sense, the link of
the joint family system had not broken but strengthened. The younger generation
had the benefits of both i.e. single family system and joint-family
system.
Dowry System.- Giving of dowry at the time of marriage of a girl has plagued the Indian social life all through the past. Moved by its agonising consequences, giving, taking and demanding dowry has been declared illegal with the passing of the Dowry Prohibition Act in 1961. However, the problem acquired a new sensitivity in the mid 70’s mainly because of the year 1975 was celebrated as Women’s Year. In order to make the marriage less expensive the Punjab Government passed the Punjab Dowry Prohibition ( Amendment) Act, 1976 which seeks not only to ban display of presents but also to limit the number of members of a marriage party to twenty five to restrict the number of meals at marriage to two, to limit the amount of Shagun at thaka and to ban the milni presents to marriage party. By making the offence cognizable and by enhancing the punishment the State has registered its serious concern about the matter. But all this has not been able to produce the desired effect on making marriage a less expensive affair than it has been hitherto.
The dowry system is very much prevalent among all the communities of the district. The amount spent on dowry generally varies with the economic and social status of the persons concerned. In all sorts of articles, such as ornaments, clothes, utensils and other household goods, besides cash, are given.
Marital Age.- As in other districts of the State early marriage was a usual feature in the area presently forming the Nawashahr District. To restrict the child marriage the Child Marriage Restraint Act, 1929, popularly known as Sharda Act was passed and enforced from 1 April 1930, provided penalties for celebration of marriages of male children under 18 years and female children under 14 years of age. After Independence the position has been changed especially in the last two/three decades to the considerable extent and marriageable age has been enhanced to 21 and 18 years for male and female children, respectively. As a result of this, there has been tendency for postponing marriages upto the specified age otherwise parents face penalties/sentence under the provisions of the Act.
(i) Property
and Inheritance
Before the passage of the Hindu Succession Act, 1956, sons used to inherit property after the death of the father, and, if there was no son, the widow of the deceased inherited it. The widow had, however, only life interest in the property and was not legally entitled to dispose it of as she liked except as stridhan. A woman was not supposed to be the last owner of the property, nor could a married daughter claim a share in her father’s property.
Now, under the Hindu Succession Act, 1956, amongst the Hindus, Sikhs, Jains, and Budhists the property of the deceased is distributed equally among sons, daughters, widows, mother, etc. However, during his lifetime, one may dispose of by will or other testamentary disposition any property which is capable of being so disposed of by him in accordance with the processing of the Indian Succession Act, 1925 or any other law for the time being in force and applicable to Hindus. In case a person dies intestate, his sons, daughters, widow, mother, etc, inherit the property equally. The adoption of children and maintenance allowance to the wife is governed by the Hindu Adoption and Maintenance Act, 1956.
Amongst the Muslims, the property of the deceased is interited in equal shares by the sons, daughters and wife. Under the Shariat Act, 1937, wife is the sole owner of mehr given to her at the time of marriage.
Inheritance amongst the Christians is governed by the Indian Succession Act, 1925.
(ii) Morals
and Marriages
Morals.- Morals do not differ from the other parts of State in the district. With the migration of the Muslim population the age old institution of prostitution ended. The institution was subsequently banned in the whole of India. The other moral offences of enticing away girls or women for immoral purposes are governed under the Suppression of Immoral Traffic in Women and Girls Act, 1956. Monogamy is practised in the district. In the past among the Jats and some lower casts, however, a woman might some time have been shared among the brothers, though recognised as the wife of the only one.
Marriage.- Marriage is a legally recognised contact between man and woman with some obligations of a permanent character. Children born after the ceremony are considered legitimate by law. Marriage ceremonies, since olden days, are celebrated in public in some form or the other by all the communities guided by traditional customs an beliefs. Like other parts of the State, there are three predominant forms of marriage, viz. Vivah (Hindu marriage), Anand Karaj (the system of Sikh marriage) and Nikah (Muslim marriage) prevalent in the Nawashahr District. The rules restricting marriage alliances among the Sikhs and Hindus are mainly related to religion, caste, clan and locality. Generally marriages are held with in one’s own religious group. Mate selection among Sikhs, except few trading castes, all favour religious endogamy. Caste rules demand that all members marry within their own caste. The rule of caste endogamy is observed by both Sikhs and Hindus. It is more strictly followed by the members of artisans, Backward and Scheduled Castes.
Among Hindus, marriage is considered as a religious obligation. Usually the marriage is arranged by the parents. However, the boys and girls are now generally allowed to have a glance at each other and give their assent.The parents of the girl approach the parents of the boy either directly or through a mediator. In urban areas, amongst educated classes, matrimonial alliances are also contracted through advertisement. After preliminary inquiries about the required particulars, the parties agree to the marriage. Once the preliminaries are settled, the parents of the girls together with certain relations and friends, visit the house of the boy and offer money and sweets. This custom is called thaka or rokai, and a specific date is fixed for the engagement. On the fixed day the father of the girl offers seven dry dates (Chhuaras) to the boy along with money and sweet and applies tilak or tika to his forehead. The boy receives these presents and eat one dried date. The boy’s family on its part reciprocates the gesture. Some relatives with the sister or sister-in-law of the boy visit the girl’s house and hand over the dupatta (head gear), clothes, sweets and some ornaments for the girl. This custom is called chunni charhana (presenting the headgear). Sometimes after that the horoscopes of the boy and girl are studied and the date of marriage is fixed and a number of ceremonies are performed both at the houses of the boy and the girl, before the actual ceremony of marriage.
A day before the date of the marriage, ladies sangeet (community music) is held, in which the women from amongst the relations, friends and neighbours participate. On the day of the marriage, an hour or so before the marriage party starts, the sehra bandi ceremony is performed. The marriage party proceeds to the bride’s house with pomp and show. The bridegroom rides a decorated mare at the head of the party. In recent years, bhangra ( a folk dance) by friends of the groom has become a feature of the marriage procession. In front of the bride’s house, the milni ( reception) takes place among the relations of the boy and the girl relations. The groom dismounts and the jaimala ceremony, that is, garlanding of the groom by the bride and vice versa takes place. The barat (marriage party) is cordially received and is served with sumptuous meals. At the appointed time at night, the ceremony of lawan or phere (circumambulation the holy fire by the bridegroom and the groom) is performed by the priest in the presence of relations of both parties. The next day (and at time on even the same day), the barat returns the bridegroom’s home with the bride. The bridegroom’s mother receives the bride with shagun (blessings). In the bridegroom’s house, certain ceremonies, such as taking the couple to temple, etc. are also performed. Ordinarily after staying a day or so with her in laws, the bride returns briefly to her parents house.
Prior to 1909, marriages amongst the Sikhs were performed according to Hindu rites. But with the passage of the Anand Marriage Act, 1909, the marriage ceremony among the Sikhs is performed according to the Anand Karaj (literally, the ceremony of bliss) rites in the presence of Guru Granth Sahib. Lawan (four couplets) from the Guru Granth Sahib are recited and couple simultaneously moves round the Guru Granth Sahib. Anand Sahib is recited and the marriage is solemnised. It is generally done in the morning. The Jat Sikhs are very particular about their got (clan) and do not marry into the gots of the parents and grand parents on both sides. Now, considering the got of the grand parents of both sides have been relaxed to some extent. The couple is supposed to have received pahul (amrit) before lawan. This condition is some time relaxed and the couple may be advised to take amrit at some later stage after marriage.
The marriage among the Mohammadans is a mutual contract and is called nikah. It is also generally arranged marriage. After the betrothal takes place the date of marriage is fixed. The bridegroom gives mehr, which is explicitly the property of the bride.
Marriages among the Christians is solemnised in the Church and the priests perform the marriage ceremonies.
A civil marriage is performed under the Special Marriage Act, 1954.
Civil marriages are performed to avoid social taboos and ostensibly to save the
heavy costs involved in traditional marriages. These type of marriages are not
much popular in the district. From 1995-1996 to 2000- 2001, the number of
marriages registered in the Nawashahr District was 6,266.
Widow Remarriage
As in other parts of the State, so in the Nawashahr District, there has been no tradition of widow remarriage. Widow remarriage is not banned in the society but at any rate, it has never been treated with respect. The norm prohibiting marriage of widow has been operative in all castes and communities regardless of age of widow or her having or not having a child. Apart, idea of family honour reigns supreme in this norm. Many progressive institutions run by the Hindus and Sikhs are in favour of it, but no tangible progress has been made in this direction. But with the spread of education, enlightenment and progressive ideas widow remarriage is gradually gaining favour among all classes, especially in the case of widow of younger age, without any issue. In these days the widow remarriage is encouraged by the society.
Kareva is simple form of marriage for widows and in Jat Sikhs, it has been prevalent for centuries and this community is much adhered
as compared to other castes in case of widow remarriage. A woman of marriageable age seldom remains a widow as she is readily accepted as a wife by the dever or jeth (younger or elder brother of the deceased husband). This type of ceremony is also called chaddar andazi. In the presence of community elders and near relatives, the prospective husband puts a white chaddar over the head of the wife-to-be and puts bangles on her wrist. The corners of the sheet are dyed yellow. In some case the near relative of the deceased husband performs this ceremony. But in these days of small family norms, widow remarriage is allowed to the person outside the clandio.
Christians and Muslims, however remarry widows. Among the service class or persons with no other means of livelihood and among scheduled castes, widow remarriage is performed not according to customs but as an economic necessity.
Divorce
Marriage among the Hindus and Sikhs is a sacrament and thus irrevocable though in certain castes like Gujjars, the divorce is traditionally permissible and decided by their community panchayat. According to sikh scriptures husband and wife form one spirit into two bodies (ek jot doe murit). In the past there was a general tendency to suffer the hardships resulting from ill-matched marriages and people lead a miserable life rather than to dissolve the marriage. Though not unknown, the cases of divorce were rare. Instead of having recourse to court of law, the usual practice was to leave the girl with her parents and never recall her. Divorce is traditionally permitted among Muslims who are governed by Muhammadan Law. However by the enactment of Hindu Marriage Act of 1955, divorce is permitted among all the classes under certain stipulated conditions. From 1998 to 2001, divorce is granted to 216 cases in the district.
Position of Women
Despite the marked change in the economic status of women, the broad picture in Nawashahr District is that they continue to be dependent on men, as most women regard marriage and motherlihood, as their natural career. With the spread of education and enlightenment the age old social dogmas which have debarred women to rise, are disappearing. Purdah system though prevalent in few sects of society in the district is no more called a taboo to women upliftment. Dress and ornaments have undergone change with modernization. The traditional concept of women being nothing more than a house-wife or at best an ornamental being has undergone a revolutionary change and today we see that women successfully invading what was previously exclusive men’s domains. Now they are participating zealously in all activities of life. Education has brought about a welcome change in the status of women in society as district ranked 7th in women literacy rate in State as per 2001 Census. With liberalised basis of inheritance and reservation of seats in elected local self-governing bodies (panchayats and municipalities), the social and economic status of the women in the district has improved. There are many women occupying positions of importance in public life including the legislature, local self-governing bodies and Government.
According to the 2001 Census, out of total female population of 2,80,566 of Nawashahr District 93,245 were employed in one profession or the other (main plus manual works) while 1,87,321 were not working. Out of the total main workers 32.87 per cent were females and out of the total marginal workers 58.81 per cent were females according the 2001 Census.
(iii) Birth
and Death Ceremonies
Birth Ceremonies.- Different customs prevail among the different communities of the district which do not fundamentally differ from that of corresponding communities of other districts of the State. The Hindu pregnant woman observes various taboos for safe delivery and protection from evil spirits. The religious ceremonies start even before the birth of a child. The ceremony called reet (gifts) is performed while a woman is on the family way. The expectant mother is greeted by close relatives and neighbours. She has to observe many restrictions during the period of pregnancy. During the period of solar or lunar eclipses, she is not permitted to cut anything or to see eclipses. She is not invariably allowed to sleep in the open under the tree. In rural areas, she is some times prohibited to lift weight or to do hard work.
At the time of accouchement, the dai (midwife) comes to the house. The expectant mother is put in separate room where no one else except the dai and some elderly women of the family are allowed to go. Shortly after the birth, the new born is made to taste by its first liquid food (gurhuti) which is generally administered by some elderly member of the family. Chuchi dhuai (washing of nipple) ceremony is generally performed by the unmarried sister-in-law of the mother. She washes her nipples with warm water and receives some gifts. The breast feeding starts only after this ceremony. The parents of the jacha (mother of the child) are informed immediately, who send sweets, panjiri (made of flour, ghee, sugar and dry fruit), ornaments, fruit and clothes on this occasion. This is called Chhuchhak. Other relatives and friends also send greetings and gifts for the new arrival. On the sixth day a ceremony known as Chhati ceremony is performed. Earlier in the day, the mother and the child are given a purification bath after that they can be touched by all.
According to the old custom, after childbirth a woman is considered impure and remains confined to the house for first ten days or more. On the eleventh day the mother bathes and washes her hair. When the mother steps out the house after confinement, generally after eleven days, in some cases on the thirteenth day, a rite is performed, which is called bahar vadhavan. Women from the families of the relatives and friends come to offer congratulations and give money to child in the form of shagun (gift).
The naming ceremony (nam karan) is done after the few days of the birth of child. Among Hindus the question of naming is important and certain broad rules have to be followed in order that the name may refer to family, the community or the social class to which the person belongs. In order to determine the name of the new born the names of living relatives as well as those of ancestors are avoided as it is considered disrespectful to name the child after them. At the nam karan ceremony the women friends and kins are invited to attend the ceremony. The family priest after taking into account the time and place of birth consults astrological books and gives the first letter by which the child is to be named. Another ceremony among Hindus is mundan ceremony which is performed at the age of one, three and in some case at the age of five years according to the rituals of the sect. The child is shorn of all his hair and this is the first hair cut in his life. Some orthodox families took the child to some temple.
The Sikhs do not consult priests on the birth of a child. They only name the child by opening Guru Granth Sahib at random and the child has to be found a name beginning with first letter of first word of the first passage on the left page. Some of the Sikhs perform dastar bandi (putting turban first time) ceremony after which the child starts the use of turban - a ceremony corresponding to mundan among the Hindus.
Mohammadans do not observe any ceremony as a rule before birth.Circumcision (sunat) is ceremony of importance among Muhammadans. It is performed on a boy any time before the age of twelve in the presence of the baradari. A child who is born circumcised is called rasulia, though it is a rare phenomenon
.
Death Ceremonies.- The Hindus, Sikhs and Jains cremate their dead as a rule, but the children under the age of five years are buried. Among Hindus when a person is on the death-bed, someone recites verses from the Bhagwat Gita. The Sikhs offer strength to the departing soul by reciting Sukhmani Sahib, the psalm of peace. In case of death among Hindus shortly before the last breath of the dying person, he is often removed form the cot and put on the floor, there is a common belief that a person who dies on his cot becomes a ghost. A few drops of water from sacred Ganges are poured into his mouth. Thereafter, the ceremony of deeva batti is performed when the actual death takes place.
Few rites are performed before the body of the deceased is taken for cremation. His body is bathed and wrapped in a shroud (a piece of new unwashed white cloth). Then dead body is put on the bier and carry it away to the cremation ground to the accompaniment of recitation of mantras (hymns). Halfway to the cremation ground the bier is lowered and without looking back, the bearers change place. At the cremation ground the dead body is placed on the pyre and put to fire by sprinkling samagri and ghee. The eldest son or in his absence, the nearest male relative lits the pyre. The party of the mourners sit down and watch the burning of the pyre with sad resitation. When the body is almost burnt, the ritual kapal kirya (breaking and skull) is performed. On the chautha (fourth day) or any day (second or third) according to the belief of the family a few near relatives of the deceased go to cremation ground to collect the phul (charred bones) of the deceased, which are immersed in the holy Ganges at Haridwar (Uttaranchal) in the presence of a priest. The Sikhs generally immerse the ashes in the River Sutlej at Kiratpur Sahib. Similar customs prevail among the Sikhs with the only difference that the ceremonies are performed by a Granthi or any learned man.
Among the Hindus, the obsequial oblations are offered on 11th or 13th day. In the end, the family priest is served with meals in the name of the deceased. The Sikhs end the mourning with bhog ceremony.
Among the Muhammadans, the corpse is buried in a graveyard and the Mullah recites verses from Quran for about three days in the name of the departed soul. The action signifies breaking of links with the dead person.
The Christians also bury their dead in a cemetery in a coffin. An epitaph is sometimes fixed on the grave indicating the particulars about the dead.
(iv)
Homelife
Dwellings.- The geographical conditions of an area and the economic status of its people determine the type and standard of its dwellings. Earnings from foreign countries of the residents of the Nawashahr District and the green revolution have brought a revolutionary change in the design and style of the residential houses both in urban and rural areas. As a large number of people of the district have settled in foreign countries many of them have designed their houses on foreign architectural designs. The houses in the district are well designed and are provided with all amenities such as living rooms bedrooms, lobby, store, kitchen, bathroom, etc. Even then there is a lot of difference in the nature of dwellings in urban and rural areas. Nawashahr and Banga are the most flourishing towns of the district. There are many two/three storeyed buildings of modern designs.
The usual types of dwellings in the past in the rural areas consists of a few rooms which were constructed around a courtyard. The walls of these houses were generally made of unburnt bricks and roofs were made of light beams (usually beri wood) across smaller beams over which reeds were laid and mud plastered. These houses were generally single storeyed but lofty, clean and spacious. One room near the courtyard is meant for tethering of cattle. In poor families, the cattle and members of family share the place. The number of the rooms depends upon the status of the family. The verandah was used for cooking and in the rains for sleeping. There was hardly any provision for ventilation and proper lighting. Provision for bathroom and latrines hardly existed. But with the rise in standard of living and economic prosperity on account of the development of agriculture and many fold rise in its production the farmers now have modern pukka houses. The development have provided all the modern amenities in the rural areas at the same time which were previously available only in urban areas.
Furniture and Interior Decorations.-The style of decorating the house and the type of furniture to keep in them depends upon the status of the owner and his aesthetic sense. As in these days, the status of the people is judged by the standard of their dwellings, and furniture and decorations have become a matter of prestige, people vie one another in having costly and elegant things. Rich and better off people furnish their houses with decent and costly sofa sets, decorative chairs, modern carved dinning set, refrigerators, air-conditioners, dish antennas and other latest electrical gadgets, etc., radios, transistors, tape-recorders and television sets are found in almost every house rich or poor, not only in urban areas but also in rural areas of the district. The well-to-do families in the rural areas have all the items of furniture as those found in the urban areas. They, however would not like to replace these items of furniture with the changing fashion. In the house of other people in rural areas and economically weaker sections of the society fibre chairs and table are in common use besides peehris, moohras, etc.
The type of utensils used also depends upon the economic position of a house holder. The stainless steel utensils are becoming more and more popular in urban and rural areas of the district. Non sticky pots and pans are also becoming very popular in urban areas though their high prices are a disincentive to their extensive use. Modern cutlery (even imported) is in big demand and the well-to-do people entertain their guests in dinner sets made of fine bone china. The medium and fine quality unbreakable sets and wares are also extensively used. However, the people in the rural areas have still not abandoned the use of bronze and brass utensils like thalis, patilas, glasses, pans, etc. They are averse to the idea of despairing of their out-dated belongings. Their houses get cluttered up, even the out-of-use utensils are kept along with those of daily use. The former are used only on special occasions in the village and the owner proudly lends them to these who need them.
Dress and Ornaments.- The dress used in the district is not very much different from that worn in the Doaba tracts of the State. Dress also varies according to the social status. In rural areas, men generally wear Kutra pyjama, chadra ( ankle deep cloth tide around the waist) and safa or pagri ( turban). They do not wear under shirts. If at all an under shirt is used, it is made of khadi. Chadra which was a main part of dress in past is now less in fashion. This type of dress is used in summer, while in winter, a Khes, blanket or loi ( thin warm cloth) is used as a wrap. Some people put on a jacket (woollen) a long coat of rough texture, sweeter and phatuhi. Generally , they wear desi juti
(indigenous shoes) made by local cobbler. The educated villagers especially the younger generation have started wearing pant and shirt, pant-coat, bushshirt, coat and even a necktie. Their footwear is generally, shoes, chappals, and fashionable western style shoes. The women and teenaged girls generally wear salwar-kameez, suit with duppatta. Their footwear are generally country shoes shapped like slippers, chappals and sandals are also used.
The ornaments in common use comprise earrings, Jhumkas, topas, a koka for the nose, necklace, a locket, mangal sutra, bangles, karhas, ring, etc. The modern young and educated ladies, who generally move out wear gold or artificial jewellery. The ladies from well off families, besides the gold ornaments also wear diamond. Silver ornaments are also becoming very popular among lower middle class. Men do not wear much jewellery, they generally wear rings. Some persons wear gold chain, gold karha or bracelet, etc.
Food.-The dietary habits of the people of a certain area are determined by the food items grown there and the tastes of the people. A notable feature of the present trend is that the old difference of food items and the habits between the urban and rural people is decreasing day by day. As the staple food, wheat is fast replacing the coarse cereals, such as maize and bajra. The people of the rural areas take simple and nutritious food. The number of meals varies according to season and nature of work done by them. In the morning an average villager takes roti ( loves of makki in winter and of wheat or gram and wheat mixed in summer) with dahi (curd), Makhan ( home made butter) and tea or lassi ( butter milk). Mid-day meal consists of roti with some dal (cooked pulse) and vegetables besides onion and pickle. During winter maize roti with sarson ka sag (cooked mustard leaves) is generally taken. The people in urban areas take paratha (stuffed or plain) or bread and butter in the morning with tea or milk. In lunch and dinner roti (made from wheat floor) with a variety of vegetables and dal, besides salad. The urban people, however, take vegetables and fruits more freely as these are easily available in the urban areas all the year around. Of late the consumption of rice and confectionery including biscuits, bread, etc. is increasing. Sweets are taken by all according to their means and tastes, whenever they desire. The vegetable oil has to a great extent replaced ghee for cooking. The well-to-do people use partly desi ghee and partly vegetable oil. The use of meat and eggs is on the increase, though certain sections of people may abstain from, these items of food on religious grounds. Smoking and consumption of liquour are also on the increase.
Tea and coffee have replaced milk and lassi (butter milk). In summer people take soft drinks such as aerated water, syrup, shikanjvi (lemon juice mixed with sweetened water). The use of ice has become very common.
(v) Communal
life
Fairs and Festivals.- Fairs and festivals depict the cultural heritage and afford a glimpse of the life of the people. They cover the religious, social and economic field and some of them glorify the change of season. A few of them are held in commemoration of venerated persons. The fairs and festivals celebrated in the district are many but few among these are mentioned here. Holi, Janam Ashtami, Dusseura, Diwali, Guga Naumi, Nirjala Ekadshi, etc are celebrated by the people with enthusiasm. The seasonal festivals such as Lohri, Maghi, Basant and Baisakhi are celebrated by the people with a good deal of fanfare.
Besides the above fairs, Gurupurabs are celebrated with great solemnity by the Sikhs. Big diwans are held on the birthday of Guru Nanak Dev and Guru Gobind Singh and the martyrdom days of Guru Arjun Dev and Guru Tegh Bahadur.
Among the Muslims the important festivals are Id-ul-Fitr and Id-ul-Zuha. The Christians celebrate the festivals of New Years Day, Good Friday, Easter and Chritsmas.
National festivals i.e. Republic Day and Independence day are observed as common national days of rejoicing all over the Country. Apart from the above mentioned fairs and festivals the important fairs celebrated in the district are, Fair of Baba Godrian at village Nurpur and Talwandi Jattan; Fair of Sant Baba Ghannya Singh ji at village Pathlawa; Fair in the memory of Shri Nabh Kanwal Raja Sahib at village Majara, Nau-Abad fair of Sai Abdulla Shah Faqir at village Mandhali and Gulame Shah at Banga; fair of Chawnkya at village Mukandpur; anniversary of Baba Inder Singh at village Herian; anniversary of Sant Isher Das at village Jagatpur; Shivratri fair at Paddi Mathwali; fair in the memory of Jogi Pir Mahatma at village Chahal Kalan and Chahal Khurd.
Baisakhi at Gurudwara Charan Kanwal,
Banga and at Gurudwara Nanaksar at village Hakimpur is celebrated with great
fervour.
Shahidi Jor Mela Sardar Bhagat Singh, (Khatkar Kalan).- The fair is celebrated at village Khatkar Kalan on 20 March every year to pay homage to the great Martyr Sardar Bhagat Singh who belonged to this village. Sardar Bhagat Singh along with his compatriots Sukhdev and Rajguru were executed by the Britishers in the Central Jail, Lahore (Pakistan) on this date. The fair attracts a large number of people.
Games, Sports and Recreations.- Almost all sorts of modern games and sports are played in schools and colleges, the more important among these being hockey, football, volleyball, cricket, basketball, etc. Now-a-days, the girls are also taking as much interest in games and sports as boys. Among the indigenous games, mention may be made of kabaddi and wrestling, chess, playing cards, table tennis and carom board are some of the indoor games which are played in urban as well as rural areas. Panchayats and private associations also organise these games to inculcate a sense of sportsmanship among the younger generation. Government give grants towards coaching centres and tournaments. Regular tournaments are also held to discover promising talents in national events. The district has no sports stadium of its own.
Dramas and cultural shows are held by the dramatic clubs in all the towns of the district. These are also performed in schools and colleges on important functions. Ramlila is staged at various places in the district. The cinema has become a common source of entertainment among all sections of the society. The recorded music both audio and video, television (including cable and dish antenna) and radio have become the main sources of entertainment in these days.
Folk Songs and Cultural Life.- Folk songs are the poetical expression of the sentiments and ideas of the people about various aspects of their general life. As the epitome of the aspirations, hopes and fears of the community as a whole, these form a part of the cultural heritage of the people. It is hardly possible to arrange the origin of a particular song. These were not composed by any reputed poet. These were in fact the spontaneous expression of feelings of the ordinary folks. That is why these songs have deep and lasting impressions.
Folk songs depict different facets
of life. These are sung on different occasions. A few extracts from some of the
folk songs, common in this region are given below:
fJ;ae s/o/ dk ufVQnk s/Jhnk,
ezp
ezp ufVAQnk skg.
okj'A
d/ ;G t?d jko rJ/,
wzso,
N{D/ ikg.
by
dtkJhnK yk yk ofink,
fYZv
dk tfXnk Bkg.
Bh okj/ okj/ ikD tkbhJ/, d/ ik dtkJh
nkg.
Bh okj/ okj/ ikD tkbhJ/HHHHHHHHHHHHHH
Ishk terey da charhia
taiya,
kamb
kamb charhia taap.
Rahon
de sabh vaid haar gaye,
mantar,
toone, jaap.
Lakh
davaaiyaan kha kha rajjyaa,
dhid
da wadhyaa naap.
Ni
raahe raahe jaan waaliye,
De
jaa dvaaie aap.
Ni raahe raahe jaan waaliye………………….
okj'A i/v Bro Bk e'Jh, ox{ i/v Bk
okik.
n"rV
i/v ;zs Bk e'Jh, w[oeh i/v Bk ytkik.
oki'
i/v ;yh Bk e'Jh, ;kj fBtki i/v Bk okik.
okw
osB i/v f;ZX Bk e'Jh, eDe i/v Bk ykik.
n?tA/A BjhA wkD eod/, okj'A BroK dk okik. n?t/A
BjhA wkD eod/HHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHH
Rahon jed nagar na kol,
Raghu jed na raja.
Auggar
jed sant na koi, Murki jed na khwaja.
Rajo
jed sakhi na koi,Shah Niwaz jed na raja.
Ram
Rattan jed sidh na koi, kanak jed na
Khaja.
Ainven nahin maan karde,
Rahon nagraan da raja,
Ainven nahi maan karde-----------------------------
w"joK X"bQk e'b wzfYnkDh t;dh,
yzv{g[o
d/y e/ pS"Vh jZ;dh.
fcoBh
wiko/ fJe' jko jkb dk,
izwdk
r[ikok fJE/ g{o/ ;kb dk.
irsg[o
dh iwhB yuoh,
S'fbnK
Bz{ g?Adh jo ;kb Sgoh.
f;nkD/
d/ w[zv/ pj[s yuo/,
s'V
e/ fbnkT[d/ fdB dhth euo/.
nZr/ ;fjo pbku"o nk frnk,
gziK
gziK e'jK s/ t;hwK Sk frnk.
p/N
d/ oZeVhA yi{ok bzwhnK,
;"
;" jZE BkbhnK fijBK dhnK bzwhnK.
ektK
d/ wiko/ ik e/ wZEk N/fenk,
M'fNnK
pr?o Bk e'Jh feZbk d/fynk.
Mauhran Dhaulhan kol
Mandhiani vasdi,
Khandupur
dekh ke Bachhauri hasdi.
Phirni
Majare iko haar haal da,
jamnda
gujara ithe purre saal da.
Jagatpur
de jameen khachri,
chholian
nu paindi har saal chhapri.
Siane
de munde bahut khachre,
tor
ke liaunde din deevi kachare.
Age
shahr Balachaur aa giaya,
panj
panj kohan te vaseem an chha giaya,
Bet
de Rakkri khajuran lamian,
sau
sau hath naalian jihnan diyan lamian.
Kavan
de Majaare ja ke matha tekya,
jhotyan
bagair nan koi kila dekhya.
pzfrnK d/ nZv/ d' fgZgb ;[DhAd/,
j/m
T[jBK d/ EVQhnK.
d'
fNeNK eZN w[zfvnk,
G{nk
Gshih yVQhnK.
Bangiyan de adde do pipal suninde,
heth ohnan de tharian,
Do ticktan katt mundiya,
bhua bhatiji kharian.
i/m dhnK
X[gK t/ uzBK gtB p[bkJh,
t/
bkb dwK d/ b'Ghnk god/; Bk ikJhA
Jeth diyan dhuppan ve channa
pawan bulae,
ve lal daman de lobhia pardes na jaien.
fiZs j'T{rh
cozrhnk s/oh,
SfVnk B{z b? ik bkw s/.
Jit houge frongia teri,
chharyan nu lae ja laam te.
p;o/ dh bkw N[ZN ikJ/,
Bh w? ozvhU ;[jkrD j'tK.
Basare di laam tutt jayae,
ni
main randion suhagan hovan.
pZrh pZrh eDe d[nkp/ dh,
fijVh
frZXk Bk gkt/ ozB pkp/ dh.
Baggi baggi kanak doabe de,
jehdi
gidha na pave runn babe de.
nzpK T[s/ p{o BjhA,
i/
s{ fwbDk j't/ sK BtK;afjo d{o Bjh.
Amban utte boor nahin,
je
tun milna hove tan Nawashahr door nahin.
pzp wkfonk n;zpbh u yVQe/,
Grs f;zx ;{ow/ B/.
Bamb
marya assembly ch kharhke,
Bhagat Singh soorme ne.
xo xo g[Zs izwd/,
Grs f;zx BjhA fe;/ pD ikDk.
Ghar
ghar putt jamnde,
Bhagat Singh nahi kise ban jana.
uVQ
ck;h s/ M{b rJ/ bkV/,
g?i
gkbh e;wK dh.
Charh phaansi te jhool gae laare,
paej paali kasman
di.
s/ok oki Bh cozrhnk ofjDk,
Grs f;zx e'j SZfvnk.
Tera raaj ni pharangia rehna,
Bhagat Singh koh chhadya.