• Welcome to all New Sikh Philosophy Network Forums!
    Explore Sikh Sikhi Sikhism...
    Sign up Log in

Gurus Jyoti Jot Guru Arjan Dev 16 June 1606


1947-2014 (Archived)
Jun 17, 2004
[Guru Arjan Dev Martyrdom


Read the entire story at this link http://www.sikh-history.com/sikhhist/gurus/nanak5.html

Owing to the growing religious and political influence of the Gurus, the Sikhs had got a clear consciousness of their religious and sociopolitical identity. Consequently, the position of the Gurus had naturally given rise to hostility, both in the religious and political quarters. Saikh Ahmad, the head of the Naqashbandt order at Sirhind and a leader of the revivalist movement of Islam in India, got upset at the influence of the Guru among men of both the communities. He had access to the court of Jahangir. But, probably the chief reason that upset the Emperor was that the Guru had blessed Khusro and helped him monetarily while the latter had rebelled against Jahangir. The local administration was naturally aware of the growing Sociopolitical strength and influence of the Guru. Chat this incident rankled in the mind of emperor Jahangir, is evident from his own statement recorded in his autobiography. He wrote that he had ordered the execution by torture of Guru Arjun unless he embraced Islam, because the Guru had raised aloft the standard of holiness and many Hindus and Muslims had foolishly become his followers. Prithi Mal and his son Meherban called themselves real gurus and Meherban glorified his father Prithia and discredited Guru Nanak's hymns.

They were both plotting against Guru Arjan. Others who were against Guru were Sulahi Khan of Batala, Chandu Shah Khatri of Lahore, Sheikh Ahmad faruqi Sarhindi, Emperor Jahangir who was unlike his father Akbar and pretty much intolerant of other faiths. Prince Khusrau who was also son of Akbar and was contesting for throne was captured by Jahangir's men. This prince Khusrau was the son of Jodha Bai, daughter of Udai Singh of Jodhpur, since he was born to a Hindu mother, was disliked by the fanatics who wanted Prince Salim who was a 100% Sunni Muslim (as oppose to the popular Hindi movie Mughal-e-Azam, where Jahangir was shown as son of Hindu mother). Prince escaped and went to Guru Arjan. Guru Arjan was moved at the 13 years old Prince and gave him help with money and shelter. Salim succeded with the title of Jahangir. Jahangir hated all those who were in Akbar's good books. He summoned Guru to Lahore, Sikhs of lahore pleaded with Jahangir to let them collect the fine and pay to him to release Guru, but Jahangir refused. Jahangir appointed Murtaza Khan to confisicate the property of Guru and hand it over to state., apart from that a fine of 2 lakhs was also collected from the Sikhs. Guru was imprisoned at Lahore fort. He was chained to a post in an open place exposed to the sun from morning to evening in the months of May thru June. Below his feet a heap of sand was put which burnt like a furnace. Boiling water was poured on his naked body at intervals. His body was covered with blisters all over. In this agony Guru used to utter.

Tera Kiya Metha lage, naam padarath Nanak mange (whatever you
ordain appears sweet. I supplicate for the gift of name)

The Guru was ordercd to be executed. In addition a fine of Rupees two lakhs was imposed on him. Some historians say that, as a measure of clemency at the intervention of Mian Mir, this fine was imposed in lieu of the sentence of death. The Sikhs offered to pay the fine themselves but the Guru forbade them to do so. He replied to the Emperor, "Whatever money I have is for the poor, the friendless and the stranger. If thou ask for money thou mayest take what I have; but if thou ask for it by way of fine, I shall not give thee even a Kaurz (penny)." The Guru accepted death by torture and suffered the first great martyrdom. His sacrifice further steeled the faith of the community in the mission of the Gurus. Gupta, who considers the views of all other historians as relevant material, concludes that it was principally a political execution.

A ruling administration never takes notice of a religious institution, unless it has a political complexion and potential. The Mughal emperors never bothered about any saint of the Bhakti school. The Sikh movement was growing into a clear socio-political body, fired with a religious and moral zeal. It constituted a disciplined people who were being guided and led towards their ideals by a prophetic mystic. It was this socio-political growth which no ruler or administration could fail to take note of as a potential danger and challenge to its existence and rule. It is evident that the Sikh growth was of such dimensions that it attracted the attention of the administration and also of the Emperor. In addition it is a political fact that the Guru, as recoded by Beni Prasad (the historian on Jahangir), had given a very substantial aid of Rs. 5,000/- to Khusro, leading a rebel army and claimant to the throne. Further, this organization was of such size and importance that the Emperor not only took the extreme step of the execution of Guru Arjun, so as to stop altogether this unwanted growth (as recorded by the Emperor), but also found the movement and the episode as significant enough for mention in his autobiography Jahangir was undoubtedly right that the organisation and the movement posed a political threat to the Empire. But he was mistaken in his belief that by the execution of the Guru he had nipped this growth in the bud. In this background and the context of future developments, it would surely be naive for anyone to say either that Jahangir, by this execution of Guru Arjun, converted a simple, peaceful and innocuous movement into a military organisation, or that the reaction of the Sixth Guru to his father s execution was overzealous, especially when we know that by the very nature of the Gurus' thesis, sociopolitical developments and activities were an integral part of their spiritual life. The Fifth and the Sixth Gurus had done nothing beyond the extension and development of the foundations laid and the organisation built by Guru Nanak.

YouTube - ‪Guru Arjan Dev Sahib ji's Martyrdom‬‏


  • Guru_Arjan.jpg
    35.4 KB · Reads: 397


1947-2014 (Archived)
Jun 17, 2004
YouTube - ‪Guru Arjan Dev Ji‬‏

To begin remembrance of his sacrifice, his shabad taken as a hukamnama from raag Maaroo, Ang 999

<table align="center" border="0" cellpadding="5" cellspacing="0" width="98%"><tbody><tr bgcolor="#ffecec"><td class="ggs">ਮਾਰੂ ਮਹਲਾ ੫ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">maaroo mehalaa 5 ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">Maaroo, Fifth Mehl:
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਪਾਂਚ ਬਰਖ ਕੋ ਅਨਾਥੁ ਧ੍ਰੂ ਬਾਰਿਕੁ ਹਰਿ ਸਿਮਰਤ ਅਮਰ ਅਟਾਰੇ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">paanch barakh ko anaathh dhhroo baarik har simarath amar attaarae ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">The five year old orphan boy Dhroo, by meditating in remembrance on the Lord, became stationary and permanent.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਪੁਤ੍ਰ ਹੇਤਿ ਨਾਰਾਇਣੁ ਕਹਿਓ ਜਮਕੰਕਰ ਮਾਰਿ ਬਿਦਾਰੇ ॥੧॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">puthr haeth naaraaein kehiou jamakankar maar bidhaarae ||1||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">For the sake of his son, Ajaamal called out, ""O Lord, Naaraayan"", who struck down and killed the Messenger of Death. ||1||
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਮੇਰੇ ਠਾਕੁਰ ਕੇਤੇ ਅਗਨਤ ਉਧਾਰੇ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">maerae thaakur kaethae aganath oudhhaarae ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">My Lord and Master has saved many, countless beings.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਮੋਹਿ ਦੀਨ ਅਲਪ ਮਤਿ ਨਿਰਗੁਣ ਪਰਿਓ ਸਰਣਿ ਦੁਆਰੇ ॥੧॥ ਰਹਾਉ ॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">mohi dheen alap math niragun pariou saran dhuaarae ||1|| rehaao ||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">I am meek, with little or no understanding, and unworthy; I seek protection at the Lord's Door. ||1||Pause||
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਬਾਲਮੀਕੁ ਸੁਪਚਾਰੋ ਤਰਿਓ ਬਧਿਕ ਤਰੇ ਬਿਚਾਰੇ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">baalameek supachaaro thariou badhhik tharae bichaarae ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">Baalmeek the outcaste was saved, and the poor hunter was saved as well.
</td></tr><tr><td class="rmenuheader">
</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਏਕ ਨਿਮਖ ਮਨ ਮਾਹਿ ਅਰਾਧਿਓ ਗਜਪਤਿ ਪਾਰਿ ਉਤਾਰੇ ॥੨॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">eaek nimakh man maahi araadhhiou gajapath paar outhaarae ||2||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">The elephant remembered the Lord in his mind for an instant, and so was carried across. ||2||
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਕੀਨੀ ਰਖਿਆ ਭਗਤ ਪ੍ਰਹਿਲਾਦੈ ਹਰਨਾਖਸ ਨਖਹਿ ਬਿਦਾਰੇ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">keenee rakhiaa bhagath prehilaadhai haranaakhas nakhehi bidhaarae ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">He saved His devotee Prahlaad, and tore Harnaakhash with his nails.
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਬਿਦਰੁ ਦਾਸੀ ਸੁਤੁ ਭਇਓ ਪੁਨੀਤਾ ਸਗਲੇ ਕੁਲ ਉਜਾਰੇ ॥੩॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">bidhar dhaasee suth bhaeiou puneethaa sagalae kul oujaarae ||3||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">Bidar, the son of a slave-girl, was purified, and all his generations were redeemed. ||3||
</td></tr><tr><td class="rmenuheader">

</td></tr><tr bgcolor="#ffffec"><td class="ggs">ਕਵਨ ਪਰਾਧ ਬਤਾਵਉ ਅਪੁਨੇ ਮਿਥਿਆ ਮੋਹ ਮਗਨਾਰੇ ॥
</td></tr><tr bgcolor="#ffffec"><td class="subhead">kavan paraadhh bathaavo apunae mithhiaa moh maganaarae ||
</td></tr><tr bgcolor="#ffffec"><td class="shlok">What sins of mine should I speak of? I am intoxicated with false emotional attachment.
</td></tr><tr><td class="rmenuheader">
</td></tr><tr bgcolor="#ffecec"><td class="ggs">ਆਇਓ ਸਾਮ ਨਾਨਕ ਓਟ ਹਰਿ ਕੀ ਲੀਜੈ ਭੁਜਾ ਪਸਾਰੇ ॥੪॥੨॥
</td></tr><tr bgcolor="#ffecec"><td class="subhead">aaeiou saam naanak outt har kee leejai bhujaa pasaarae ||4||2||
</td></tr><tr bgcolor="#ffecec"><td class="shlok">Nanak has entered the Sanctuary of the Lord; please, reach out and take me into Your embrace. ||4||2||</td></tr></tbody></table>
Last edited:


1947-2014 (Archived)
Jun 17, 2004
Kar Kirpa Aapni Bhagti Laye Bhai Joginder Singh Ji Riar - YouTube

ਸੂਹੀ ਮਹਲਾ ੫ ॥
Sūhī mehlā 5.
Soohee, Fifth Mehl:

ਕੀਤਾ ਲੋੜਹਿ ਸੋ ਪ੍ਰਭ ਹੋਇ ॥
Kīṯā loṛeh so parabẖ ho*ė.
Whatever God wills, that alone happens.

ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥
Ŧujẖ bin ḏūjā nāhī ko*ė.
Without You, there is no other at all.

ਜੋ ਜਨੁ ਸੇਵੇ ਤਿਸੁ ਪੂਰਨ ਕਾਜ ॥
Jo jan sėvė ṯis pūran kāj.
The humble being serves Him, and so all his works are perfectly successful.

ਦਾਸ ਅਪੁਨੇ ਕੀ ਰਾਖਹੁ ਲਾਜ ॥੧॥
Ḏās apunė kī rākẖo lāj. ||1||
O Lord, please preserve the honor of Your slaves. ||1||

ਤੇਰੀ ਸਰਣਿ ਪੂਰਨ ਦਇਆਲਾ ॥
Ŧėrī saraṇ pūran ḏa*i*ālā.
I seek Your Sanctuary, O Perfect, Merciful Lord.

ਤੁਝ ਬਿਨੁ ਕਵਨੁ ਕਰੇ ਪ੍ਰਤਿਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥
Ŧujẖ bin kavan karė parṯipālā. ||1|| rahā*o.
Without You, who would cherish and love me? ||1||Pause||

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥
Jal thal mahī*al rahi*ā bẖarpūr.
He is permeating and pervading the water, the land and the sky.

ਨਿਕਟਿ ਵਸੈ ਨਾਹੀ ਪ੍ਰਭੁ ਦੂਰਿ ॥
Nikat vasai nāhī parabẖ ḏūr.
God dwells near at hand; He is not far away.

ਲੋਕ ਪਤੀਆਰੈ ਕਛੂ ਨ ਪਾਈਐ ॥
Lok paṯī*ārai kacẖẖū na pā*ī*ai.
By trying to please other people, nothing is accomplished.

ਸਾਚਿ ਲਗੈ ਤਾ ਹਉਮੈ ਜਾਈਐ ॥੨॥
Sācẖ lagai ṯā ha*umai jā*ī*ai. ||2||
When someone is attached to the True Lord, his ego is taken away. ||2||

ਜਿਸ ਨੋ ਲਾਇ ਲਏ ਸੋ ਲਾਗੈ ॥
Jis no lā*ė la*ė so lāgai.
He alone is attached, whom the Lord Himself attaches.

ਗਿਆਨ ਰਤਨੁ ਅੰਤਰਿ ਤਿਸੁ ਜਾਗੈ ॥
Gi*ān raṯan anṯar ṯis jāgai.
The jewel of spiritual wisdom is awakened deep within.

ਦੁਰਮਤਿ ਜਾਇ ਪਰਮ ਪਦੁ ਪਾਏ ॥
Ḏurmaṯ jā*ė param paḏ pā*ė.
Evil-mindedness is eradicated, and the supreme status is attained.

ਗੁਰ ਪਰਸਾਦੀ ਨਾਮੁ ਧਿਆਏ ॥੩॥
Gur parsādī nām ḏẖi*ā*ė. ||3||
By Guru's Grace, meditate on the Naam, the Name of the Lord. ||3||

ਦੁਇ ਕਰ ਜੋੜਿ ਕਰਉ ਅਰਦਾਸਿ ॥
Ḏu*ė kar joṛ kara*o arḏās.
Pressing my palms together, I offer my prayer;

ਤੁਧੁ ਭਾਵੈ ਤਾ ਆਣਹਿ ਰਾਸਿ ॥
Ŧuḏẖ bẖāvai ṯā āṇeh rās.
if it pleases You, Lord, please bless me and fulfill me.

ਕਰਿ ਕਿਰਪਾ ਅਪਨੀ ਭਗਤੀ ਲਾਇ ॥
Kar kirpā apnī bẖagṯī lā*ė.
Grant Your Mercy, Lord, and bless me with devotion.

ਜਨ ਨਾਨਕ ਪ੍ਰਭੁ ਸਦਾ ਧਿਆਇ ॥੪॥੨॥
Jan Nānak parabẖ saḏā ḏẖi*ā*ė. ||4||2||
Servant Nanak meditates on God forever. ||4||2||
Last edited:


1947-2014 (Archived)
Jun 17, 2004
Satguru Poore Kini Daas [Full Song] Bal Bal Jau Shyam Sunder Kau - YouTube

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥
Bilāval mėhlā 5.
Bilaaval, Fifth Mehl:

ਮੂ ਲਾਲਨ ਸਿਉ ਪ੍ਰੀਤਿ ਬਨੀ ॥ ਰਹਾਉ ॥
Mū lālan si▫o parīṯ banī. Rahā▫o.
I have fallen in love with my Beloved Lord. ||Pause||

ਤੋਰੀ ਨ ਤੂਟੈ ਛੋਰੀ ਨ ਛੂਟੈ ਐਸੀ ਮਾਧੋ ਖਿੰਚ ਤਨੀ ॥੧॥
Ŧorī na ṯūtai cẖẖorī na cẖẖūtai aisī māḏẖo kẖincẖ ṯanī. ||1||
Cutting it, it does not break, and releasing it, it does not let go. Such is the string the Lord has tied me with. ||1||

ਦਿਨਸੁ ਰੈਨਿ ਮਨ ਮਾਹਿ ਬਸਤੁ ਹੈ ਤੂ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਅਪਨੀ ॥੨॥
Ḏinas rain man māhi basaṯ hai ṯū kar kirpā parabẖ apnī. ||2||
Day and night, He dwells within my mind; please bless me with Your Mercy, O my God. ||2||

ਬਲਿ ਬਲਿ ਜਾਉ ਸਿਆਮ ਸੁੰਦਰ ਕਉ ਅਕਥ ਕਥਾ ਜਾ ਕੀ ਬਾਤ ਸੁਨੀ ॥੩॥
Bal bal jā▫o si▫ām sunḏar ka▫o akath kathā jā kī bāṯ sunī. ||3||
I am a sacrifice, a sacrifice to my beauteous Lord; I have heard his Unspoken Speech and Story. ||3||

ਜਨ ਨਾਨਕ ਦਾਸਨਿ ਦਾਸੁ ਕਹੀਅਤ ਹੈ ਮੋਹਿ ਕਰਹੁ ਕ੍ਰਿਪਾ ਠਾਕੁਰ ਅਪੁਨੀ ॥੪॥੨੮॥੧੧੪॥
Jan Nānak ḏāsan ḏās kahī▫aṯ hai mohi karahu kirpā ṯẖākur apunī. ||4||28||114||
Servant Nanak is said to be the slave of His slaves; O my Lord and Master, please bless me with Your Mercy. ||4||28||114||
Last edited:


1947-2014 (Archived)
Jun 17, 2004

Shabad Hazare - YouTube

Shabad Hazare [Full Song] Nit Nem (Panjbaniyan) - YouTube

ਮਾਝ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੧ ॥
Maajh Mehalaa 5 Choupadhae Ghar 1 ||
Maajh, Fifth Mehl, Chau-Padas, First House:

ਮੇਰਾ ਮਨੁ ਲੋਚੈ ਗੁਰ ਦਰਸਨ ਤਾਈ ॥
Maeraa Man Lochai Gur Dharasan Thaaee ||
My mind longs for the Blessed Vision of the Guru's Darshan.

ਬਿਲਪ ਕਰੇ ਚਾਤ੍ਰਿਕ ਕੀ ਨਿਆਈ ॥
Bilap Karae Chaathrik Kee Niaaee ||
It cries out like the thirsty song-bird.

ਤ੍ਰਿਖਾ ਨ ਉਤਰੈ ਸਾਂਤਿ ਨ ਆਵੈ ਬਿਨੁ ਦਰਸਨ ਸੰਤ ਪਿਆਰੇ ਜੀਉ ॥੧॥
Thrikhaa N Outharai Saanth N Aavai Bin Dharasan Santh Piaarae Jeeo ||1||
My thirst is not quenched, and I can find no peace, without the Blessed Vision of the Beloved Saint. ||1||

ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਗੁਰ ਦਰਸਨ ਸੰਤ ਪਿਆਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
Ho Gholee Jeeo Ghol Ghumaaee Gur Dharasan Santh Piaarae Jeeo ||1|| Rehaao ||
I am a sacrifice, my soul is a sacrifice, to the Blessed Vision of the Beloved Saint Guru. ||1||Pause||

ਤੇਰਾ ਮੁਖੁ ਸੁਹਾਵਾ ਜੀਉ ਸਹਜ ਧੁਨਿ ਬਾਣੀ ॥
Thaeraa Mukh Suhaavaa Jeeo Sehaj Dhhun Baanee ||
Your Face is so Beautiful, and the Sound of Your Words imparts intuitive wisdom.

ਚਿਰੁ ਹੋਆ ਦੇਖੇ ਸਾਰਿੰਗਪਾਣੀ ॥
Chir Hoaa Dhaekhae Saaringapaanee ||
It is so long since this rainbird has had even a glimpse of water.

ਧੰਨੁ ਸੁ ਦੇਸੁ ਜਹਾ ਤੂੰ ਵਸਿਆ ਮੇਰੇ ਸਜਣ ਮੀਤ ਮੁਰਾਰੇ ਜੀਉ ॥੨॥
Dhhann S Dhaes Jehaa Thoon Vasiaa Maerae Sajan Meeth Muraarae Jeeo ||2||
Blessed is that land where You dwell, O my Friend and Intimate Divine Guru. ||2||

ਹਉ ਘੋਲੀ ਹਉ ਘੋਲਿ ਘੁਮਾਈ ਗੁਰ ਸਜਣ ਮੀਤ ਮੁਰਾਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
Ho Gholee Ho Ghol Ghumaaee Gur Sajan Meeth Muraarae Jeeo ||1|| Rehaao ||
I am a sacrifice, I am forever a sacrifice, to my Friend and Intimate Divine Guru. ||1||Pause||

ਇਕ ਘੜੀ ਨ ਮਿਲਤੇ ਤਾ ਕਲਿਜੁਗੁ ਹੋਤਾ ॥
Eik Gharree N Milathae Thaa Kalijug Hothaa ||
When I could not be with You for just one moment, the Dark Age of Kali Yuga dawned for me.

ਹੁਣਿ ਕਦਿ ਮਿਲੀਐ ਪ੍ਰਿਅ ਤੁਧੁ ਭਗਵੰਤਾ ॥
Hun Kadh Mileeai Pria Thudhh Bhagavanthaa ||
When will I meet You, O my Beloved Lord?

ਮੋਹਿ ਰੈਣਿ ਨ ਵਿਹਾਵੈ ਨੀਦ ਨ ਆਵੈ ਬਿਨੁ ਦੇਖੇ ਗੁਰ ਦਰਬਾਰੇ ਜੀਉ ॥੩॥
Mohi Rain N Vihaavai Needh N Aavai Bin Dhaekhae Gur Dharabaarae Jeeo ||3||
I cannot endure the night, and sleep does not come, without the Sight of the Beloved Guru's Court. ||3||

ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਤਿਸੁ ਸਚੇ ਗੁਰ ਦਰਬਾਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
Ho Gholee Jeeo Ghol Ghumaaee This Sachae Gur Dharabaarae Jeeo ||1|| Rehaao ||
I am a sacrifice, my soul is a sacrifice, to that True Court of the Beloved Guru. ||1||Pause||

ਭਾਗੁ ਹੋਆ ਗੁਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ॥
Bhaag Hoaa Gur Santh Milaaeiaa ||
By good fortune, I have met the Saint Guru.

ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਘਰ ਮਹਿ ਪਾਇਆ ॥
Prabh Abinaasee Ghar Mehi Paaeiaa ||
I have found the Immortal Lord within the home of my own self.

ਸੇਵ ਕਰੀ ਪਲੁ ਚਸਾ ਨ ਵਿਛੁੜਾ ਜਨ ਨਾਨਕ ਦਾਸ ਤੁਮਾਰੇ ਜੀਉ ॥੪॥
Saev Karee Pal Chasaa N Vishhurraa Jan Naanak Dhaas Thumaarae Jeeo ||4||
I will now serve You forever, and I shall never be separated from You, even for an instant. Servant Nanak is Your slave, O Beloved Master. ||4||

ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਜਨ ਨਾਨਕ ਦਾਸ ਤੁਮਾਰੇ ਜੀਉ ॥ ਰਹਾਉ ॥੧॥੮॥
Ho Gholee Jeeo Ghol Ghumaaee Jan Naanak Dhaas Thumaarae Jeeo || Rehaao ||1||8||
I am a sacrifice, my soul is a sacrifice; servant Nanak is Your slave, Lord. ||Pause||1||8||
Last edited:


1947-2014 (Archived)
Jun 17, 2004
The Moth and the Flame

T. Sher Singh


On Sunday, June 16, Sikhdom celebrates the extraordinary man who gave Sikhism two of its greatest gifts: its Scripture, known as the Guru Granth, and its famous shrine, the Golden Temple.

He was in the prime of his life, a mere 39 years old, when his spiritual activities were deemed a threat to institutionalized religion by the ruler of the land. Refusing to waver from his faith, he was tortured until his body succumbed.

His name is Arjan, the Fifth Sikh Guru (Teacher). The year was 1606.

It is on his shoulders on which stands much of Sikhi as we know it today.

So, how do Sikhs commemorate his martyrdom?

Well, here's what we've never done, and still don't do:

We don't beat our breasts. We don't wear hair shirts. We don't mourn. We don't lament. We don't rail against the forces of evil and brandish recriminations.

We've never been bitter.

But here's what we indeed do.

It's simple.

In every city, town and village -- in every neighbourhood where Sikhs live in large numbers -- here's what we do to mark the day: We take some water. We add milk to it. And sugar. We then add gulab jal (rose-water) to give it flavour. We add chunks of ice to chill the beverage.

Then, on the day marking the great martyrdom -- invariably, the peak of the sub-continental summer, when temperatures simmer and bake in the Celsius 40s -- we set up stalls outside our homes and businesses, on the side-walk, at street-corners.

Chhabeels is what these shacks are called. Where we serve the refreshing libation to all passers-by. Free.

Nay, many do better. Volunteers spill into the streets and gently stop the traffic and offer the kacchi lassi -- the refreshing concoction I've just described to you -- to those in cars and buses, rickshaws and tuk-tuks, and ask for, and accept, nothing in return.

It brings no medals. No awards. No certificates. No media coverage.

It's done for the sheer joy of it all. Year after year. Century after century.

This is how we celebrate -- yeah, CELEBRATE! -- the great sacrifice. It is simple. It captures everything that Sikhi offers. There is no greater glory. This is how we remember this Ideal Person, who did so much that we enjoy and treasure today.

Arjan was born at Goindval, Punjab in 1563 to Bhai Jetha (who later came to be known as Guru Ram Das, the fourth Sikh Teacher) and Bibi Bhani.

Though the "baby" of the family, he was deeply spiritual. Impressed by his true piety, his father named him his successor as the next Teacher; he took the mantle at the young age of 18, when the former shed his mortal coil.

Guru Arjan was a walking institution: In the ensuing 23 years of his life, he led the still-nascent community -- the spark was lit by Nanak, the founder, who was born only a century earlier, in 1469 -- into maturity.

He began and completed the construction of the Golden Temple in the middle of the tank in which it sits today. At the commencement of the project, he did something revolutionary: He asked Sayeen Mian Meer, a respected Sufi from Lahore -- a man of a different faith -- to lay the cornerstones of the new structure.

Arjan also started, and took to fruition, the monumental task of compiling the authentic compositions of the preceding Gurus and 15 poet-mystics (blonging to a variety of faith traditions) whose spirituality was in consonance with that of the Gurus.

The investiture of the new Granth (scripture) in the new structure took place in 1604. A learned centenarian, Baba Buddha (not to be confused with the founder of Buddhism), became the first steward.

Arjan was a poet, a linguist, and a musician par excellence. He combined his talents not only in compiling the bani, but ultimately became its biggest contributor through as many as two thousand verses, which now comprise one-third of the Guru Granth.

He sang:

As long as man divides his world into friends and enemies,
He'll remain separated from God;
As long as man discriminates between himself and others,
There'll remain a distance between him and God!

He came to be known as Saccha Padshah, the True King, to his contemporaries. Which did not go well with the Mughal Emperor, Jahangir, and the Muslim clerics that surrounded him.

Jahangir wrote in his Tuzk: "So many of the simple-minded Hindus, nay, many foolish Muslims too, have been fascinated by the Guru's ways and teaching. For many years, the thought had been presenting itself to my mind that either I should put an end to this false traffic, or he be brought into the fold of Islam."

Ultimately, Jahangir had Arjan taken prisoner and presented with the choice in Lahore.

He was tortured over the course of several days, with hot plates, burning sand and boiling water.

A Hindu official, Chandu, encouraged the Mughal. On the other hand, Sayeen Mian Mir, the Sufi Saint of Lahore, offered to intervene. The Guru declined his help.

With "Sweet is Thy Will, O Lord ..." on his lips, he was taken to the River Ravi nearby.

"A dip in the river's cold water was more than the blistered body could bear," writes historian Gurbachan Singh Talib. "Wrapped in meditation, the Guru peacefully passed away."

A Jesuit, Father Jerome Xavier, who witnessed all these goings-on, in a letter he wrote from Lahore on Sept. 25, 1606, says: "In that way their good Pope died, overwhelmed by the sufferings, torments, and dishonours."

Bhai Gurdas, the great poet, scribe and chronicler of Sikhi, described it thus:

As fishes are at one with the waves of the river,
So was the Guru, immersed in the River of the Lord:
As the moth submits itself to the flame,
So was the Guru's light merged with the Divine.

In the extreme hours of suffering,
Aware was he of nothing but the Word Divine,
Like the deer who hears no sound
But the ringing of the hunter's bell.

Like the humming-bee who is wrapped in the lotus,
He passed the night of his life in a casket of bliss;
Never did he forget to utter the Lord's Word,
Even as the chatrik never fails to utter his cry.

To the man of God, joy is the fruit of devotion and meditation
With equanimity in holy company.
May I be a sacrifice unto this Guru Arjan
📌 For all latest updates, follow the Official Sikh Philosophy Network Whatsapp Channel: