3/30/2021 0 Comments Bhai Veer Singh Poetry
His name is also found as Bhai Vir Singh Ji, and Bhai Veer Singh Jee.Early Life Born in 1872, in Amritsar, Vir Singh was the eldest of Dr.
Charan Singhs three sons. The family traced its ancestry to Diwan Kaura Mal, who rose to the position of vice-governor of Multan, under Nawab Mir Muln ul-Mulk, with the title of Maharaja Bahadur. Adept in Sanskrit and Braj as well as in the oriental systems of medicine (such as Ayurveda, Siddha and Yunani), Kahn Singh passed on his interests to his only son, Dr. Charan Singh. Apart from being a Braj poet, Punjabi prose-writer, musicologist and lexicographer, Dr. Charan Singh took an active interest in the affairs of the Sikh community, then experiencing a new urge for restoration as well as for change. This text is based on the copyrighted Wikipedia article; it is used under the Creative Commons Attribution-ShareAlike 3.0 Unported License. By drawing upon the Sikh tradition of Braj literature for his basic inspiration and cultural motivation and upon the Punjabi literary tradition for its linguistic components Bhai Vir Singh initiated a new literary idiom distinctly different from both. For his pioneering work in its several different genres, he is acknowledged as the creator of modern Punjabi literature. The family traces its ancestry back to Diwan Kaura Mall Arora (d. Multan, under Nawab Mir Muln ul-Mulk, With the title of Maharaja Bahadur. His works include the renowned novels such as Sundri, Satwant Kaur, Bijay Singh, and historical collections such as Sri Guroo Nanak Chamatkar, Sri Asht Guroo Chamatkar and Sri Guroo Kalgidhar Chamatkar. He was nominated member of the Punjab Legislative Council in 1952. He became a recluse when he was still in his early teens and spent his entire youth in monasteries at Haridvar and then at Amritsar acquiring training in traditional Sikh learning. His mothers affection ultimately reclaimed him to the life of a householder at the age of 40, when he got married. Adept in versification in Sanskrit and Braj as well as in the oriental system of medicine, Baba Kahn Singh passed on his interests to his only son, Dr Charan Singh. His maternal grandfather Giani Hazara Singh compiled a lexicon of Guru Granth Sahib, and wrote a commentary on Bhai Gurdas Varan. The extinction of Sikh sovereignty in the Punjab, the decline in the fortunes of Sikh aristocracy, the gradual emergence of an urban middle class, the dissipation of the national intellectual life of the Punjab owing to the neglect and decay of any indigenous education of the local people aroused among the Sikhs a concern for the survival of Sikhi, any political destiny and a concern for redefining the boundaries of their faith. Parallel to the developments foreboding gradual appropriation of Sikhism by the Hindu social order emerged a powerful end towards Braj classicism in the Sikh literary and schlolarly tradition. Response arose in Sikhism in several movements; Nirankari (puritanism), Namdhari (militant protestantism), Singh Sabha (revivalism and renaissance) and Panch Khalsa Diwan (aggressive fundamentalism). He learned Persian and Urdu from a Muslim Maulawi in a mosque and was apprenticed to Giani Harbhajan Singh, a leading classical scholar, of Sanskrit and Sikh literature. He then joined the Church Mission School, Amritsar and took his matriculation examination in 1891. From the Christian missionaries emphasis on literary resources, he learned how efficacious the written word could be as a means of informing and influencing a persons innermost being. Through his English courses, he acquired familiarity with modern literary forms, especially that of the short lyric. He chose for himself the calling of a writer and created material conditions for a single minded pursuit of his goal. As his first essays in the literary field, Bhai Vir Singh composed some geography textbooks for schools. To promote its aims and objects, in 1894 he launched the Khalsa Tract Society. In November 1899, he started a Punjabi weekly, the Khalsa Samachar. He was among the principal promoters of several of the Sikh institutions, such as Chief Khalsa Diwan, Sikh Educational Society (1908) and the Punjab and Sind Bank (1908). In this engagement and, at the same time, in his avoidance of any political activity, the Christian missionary example was apparently his model. Secondly, he aimed at reorienting the Sikhs understanding of their faith in such a manner as to help them assimilate the different modernizing influences to their historical memory and cultural heritage. Education of the masses was the first requirement for the fulfilment of these objectives.
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