Post by admin on Feb 3, 2004 13:12:09 GMT -5
The poet says:
“Ab to ghabra kai kehtay haen ki Mur jayangai Mur ki bhi chain na paya to kidhar Jayangai”.
(Out of frustration we yearn for or death; but where should we go if after meeting death we fail to get peace).
How is it possible that none of the members of a clan should take to inferior profession during the present times, even the kings cannot manage respectable jobs to earn for every individual of his family. It is, therefore, better for them to continue to uphold the clans registered in official records by their fore-father. How can it be they are in kinship with Gujjars from several generations. Neither they can wash off official records nor snap off mutual kinship. In our opinion it would not be proper to consider selling of milk as an inferior profession and that of butter oil noble profession. Have you not heard that in big civilized countries well-to-do families sell milk as we have just mentioned. If anybody amongst us takes to inferior profession it does not behove throw out or snap ties person talking up inferior professions it would be appropriate to introduce some reforms in it. Take all other quams, you will see that there is not even a single quam whose every individual is of noble character and all of them take to respectable professions. Commerce is free from any binding and anybody can take to any proper profession save indulgence in plunder, thefts, murders etc.
A well known Arabic adage says that greatness of a man can be judged from his personal behaviour and character and not by the profession he adopts. If a person sells jewellery but his intentions are not good, he can be classed as a disgraceful member for his community. Against this if a person is a poor labourer but bears good and faultless conduct, he is certainly the pride of the quam.
Hadis Nabvi (tradition of the holy Prophet) says:
“I do not want to listen the light genealogical lineage but want to see the purity of your conduct and behaviour”.
An Arabic verse says that all sorts of veneration is achieved through toil and not because his father and fore-father were reverend and respectable. Even a great grandfather is not entitled to be called so when he is devoid noble qualities of veneration and as such he is not entitled to the great grandfather of the future
generation.
(Courtesy: SHAHAN-E-GUJJAR-1934)
***
4. SPREAD OF GUJJARS
By Sir G. A. Grieerson (1851-1941)
The Gurjaras (or in modern vernaculars, Gujars) were a foreign tribe who passed into India from the north west and gradually spread (A. D. 400-600) as far south as Khandesh and Gujrat. The present Gujars of Punjab and of the United Province preserve more of their foreign traits than the Gujar settlers further to the south and east. Though better looking, the Punjab Gujars in language, dress and calling so closely resemble their associates the Jats as to suggest that the two tribes entered India about the same time. Their present distribution shows that Gujars spread further east and south than the Jats.
The earliest Gujar settlement seems to have been in the Punjab and in the United Provinces from the Indus to Mathura, where they still differ greatly in dress and language from most of the other inhabitants. From Mathura, the Gujars seem to
have passed to east Rajputana, and from there, by way of Kota and Mandasor to Malwa, where though their original character is considerably altered, the Gujars of Malwa still remember that their ancestors came from Doab between the Ganges and Jamna. In Malwa they spread as far east as Bhilsa and Saharanpur, from Malwa they passed south to Khandesh and west, probably by the Ratlam-Dohad route to the province of Gujrat. In the other direction, the Gujars extended north and are now found roaming over the Himalayas north of the Punjab and over the hills of Kashmir. It is an interesting fact that where they have not been absorbed into the rest of the population as in the
plains of Punjab (where two districts, Gujrat and Gujaranwala are named after them), they are always found to speak some dialect of one and the same language, closely connected with eastern Rajasthani and with Gujarati. The grammar of the Gujars of Swat is almost the same as that of Rajputs of Jaipur.
Nearly all that precedes is taken, and partly verbally quoted, from Chapter I of the Eary History of Gujrat by Dr. Bhagvanlal Indra ji, in Vol. I Part-I of the Bombay
Gazetteer. He, however, derives the name “Gujarat” from the Sanskrit Gurjara-Rashtra through the Prakrit Gujjararattha. As shown by Dr. Fleet in the article quoted in the note published in the journal of Royal Asiatic Society for 1906 it is incorrect.
***
“Ab to ghabra kai kehtay haen ki Mur jayangai Mur ki bhi chain na paya to kidhar Jayangai”.
(Out of frustration we yearn for or death; but where should we go if after meeting death we fail to get peace).
How is it possible that none of the members of a clan should take to inferior profession during the present times, even the kings cannot manage respectable jobs to earn for every individual of his family. It is, therefore, better for them to continue to uphold the clans registered in official records by their fore-father. How can it be they are in kinship with Gujjars from several generations. Neither they can wash off official records nor snap off mutual kinship. In our opinion it would not be proper to consider selling of milk as an inferior profession and that of butter oil noble profession. Have you not heard that in big civilized countries well-to-do families sell milk as we have just mentioned. If anybody amongst us takes to inferior profession it does not behove throw out or snap ties person talking up inferior professions it would be appropriate to introduce some reforms in it. Take all other quams, you will see that there is not even a single quam whose every individual is of noble character and all of them take to respectable professions. Commerce is free from any binding and anybody can take to any proper profession save indulgence in plunder, thefts, murders etc.
A well known Arabic adage says that greatness of a man can be judged from his personal behaviour and character and not by the profession he adopts. If a person sells jewellery but his intentions are not good, he can be classed as a disgraceful member for his community. Against this if a person is a poor labourer but bears good and faultless conduct, he is certainly the pride of the quam.
Hadis Nabvi (tradition of the holy Prophet) says:
“I do not want to listen the light genealogical lineage but want to see the purity of your conduct and behaviour”.
An Arabic verse says that all sorts of veneration is achieved through toil and not because his father and fore-father were reverend and respectable. Even a great grandfather is not entitled to be called so when he is devoid noble qualities of veneration and as such he is not entitled to the great grandfather of the future
generation.
(Courtesy: SHAHAN-E-GUJJAR-1934)
***
4. SPREAD OF GUJJARS
By Sir G. A. Grieerson (1851-1941)
The Gurjaras (or in modern vernaculars, Gujars) were a foreign tribe who passed into India from the north west and gradually spread (A. D. 400-600) as far south as Khandesh and Gujrat. The present Gujars of Punjab and of the United Province preserve more of their foreign traits than the Gujar settlers further to the south and east. Though better looking, the Punjab Gujars in language, dress and calling so closely resemble their associates the Jats as to suggest that the two tribes entered India about the same time. Their present distribution shows that Gujars spread further east and south than the Jats.
The earliest Gujar settlement seems to have been in the Punjab and in the United Provinces from the Indus to Mathura, where they still differ greatly in dress and language from most of the other inhabitants. From Mathura, the Gujars seem to
have passed to east Rajputana, and from there, by way of Kota and Mandasor to Malwa, where though their original character is considerably altered, the Gujars of Malwa still remember that their ancestors came from Doab between the Ganges and Jamna. In Malwa they spread as far east as Bhilsa and Saharanpur, from Malwa they passed south to Khandesh and west, probably by the Ratlam-Dohad route to the province of Gujrat. In the other direction, the Gujars extended north and are now found roaming over the Himalayas north of the Punjab and over the hills of Kashmir. It is an interesting fact that where they have not been absorbed into the rest of the population as in the
plains of Punjab (where two districts, Gujrat and Gujaranwala are named after them), they are always found to speak some dialect of one and the same language, closely connected with eastern Rajasthani and with Gujarati. The grammar of the Gujars of Swat is almost the same as that of Rajputs of Jaipur.
Nearly all that precedes is taken, and partly verbally quoted, from Chapter I of the Eary History of Gujrat by Dr. Bhagvanlal Indra ji, in Vol. I Part-I of the Bombay
Gazetteer. He, however, derives the name “Gujarat” from the Sanskrit Gurjara-Rashtra through the Prakrit Gujjararattha. As shown by Dr. Fleet in the article quoted in the note published in the journal of Royal Asiatic Society for 1906 it is incorrect.
***