Drin ggn nv KMf mih joiq sΝrUpI rihE Bir ]
Bin mQurw kCu Bydu nhI guru Arjunu prqK΄ hir [1]
Dharan gagan nav khand meh jot savroopee rahiyo bhar.
bhan Mathura kachh bhaid nahee gur Arjun Partakh Har.
"Guru Arjan Partakh Har", such said Bard (Bhatt) Mathura, about Guru Arjan, the fifth Sikh Guru in succession. When we look into his qualities, his characteristics, the Gurbani he gave us, his deeds and his supreme sacrifice, we can easily come to the conclusion that no person on earth, of what so ever caliber he or she may be, can come unto his level and Mathura was perfectly right in his assessment. Mathura to substantiate his point further said,
"jg Aauru n jwih mhw qm mY Avqwru aujwgru Awin kIAau ]
iqn ky duK koitk dUir gey mQurw ijn@ AMimRq nwmu pIAau ]
ieh pDiq qy mq cUkih ry mn Bydu ibBydu n jwn bIAau ]
prqiC irdY gur Arjun kY hir pUrn bRhim invwsu lIAau ] 5 ]
jb lau nhI Bwg illwr audY qb lau BRmqy iPrqy bhu DwXau ]
kil Gor smudR mY bUfq Qy kbhU imit hY nhI ry pCuqwXau ]
qqu ibcwru XhY mQurw jg qwrn kau Avqwru bnwXau ]
jp΄au ijn@ Arjun dyv gurU iPir sMkt join grB n AwXau" ] 6 ] [2]jag aur na jaahai mahaa tam mai avtaar ujaagar aan keeyo.
tin kay dukh kotik door gaie Mathura jinh amrit naam peeyo.
ih padhit tay mat chookeh ray man bhaid bibhaid na jaan beeyo.
partachh ridai gur Arjun kai har pooran barahm nivaas leeyo.
jab lau nahee bhaag lilaar udai tab lauo bharamtay phirtay baho Dhaayo.
kal ghor samudar mai boodat thay kabhoo mitt hai nahee ray pachhotaayo.
tat bichaar yahai Mathura jag taaran kau avtaar banaayo.
japyo jinh Arjun Dev Guru phir sankat jon garabh na aayo.In the great darkness of this world, the Lord revealed Himself, incarnated as Guru Arjun. Millions of pains are taken away, from those who drink in the Ambrosial Nectar of the Naam, says Mathuraa. O mortal being, do not leave this path; do not think that there is any difference between God and Guru.The Perfect Lord God has manifested Himself; He dwells in the heart of Guru Arjun. As long as the destiny written upon my forehead was not activated, I wandered around lost, running in all directions. I was drowning in the horrible world-ocean of this Dark Age of Kali Yuga, and my remorse would never have ended. O Mathuraa, consider this essential truth: to save the world, the Lord incarnated Himself.Whoever meditates on Guru Arjun Dev, shall not have to pass through the painful womb of reincarnation ever again.
Guru Arjan, the youngest of the three sons of Guru Ram Dass, was possessing unique qualities, right from his childhood, and his greatness was predicted by Guru Amar Dass, the third Guru and his maternal grand father, who said of him as 'Dohita Bani Ka Bohitha' (grand son a ship of vani, to swim through this mortal world) and as 'Bada Purakh' (Great Man).
Before we say something on the observation of Mathura Bhatt, its justification or otherwise, it must be made home to the readers that Guru Arjan Sahib became the first linear Guru, when Guru Ram Dass the 4th Nanak bestowed Guru gaddi upon his youngest son Arjan Dev. Hitherto fore, none of the Sons of the preceding Gurus, were considered fit enough to sit on the throne of Baba Nanak.
Guru Nanak Sahib, preferred Bhai Lehna, who came to his Darbar, just when he had - long back - completed his sojourns 'udasis', and had settled in Kartar Pur, viz. a viz. his sons and other leading Sikhs. Guru Angad Sahib passed on the 'throne' to Amar Dass (Guru) just when he had reached the age of 73 and after testing his metal for 12 long years, putting the stake of his sons at bay. Guru Amar Dass in turn accepted Ram Dass, his son in law as successor. He too ignored his sons and elder son in law and accepted Ram Dass, who enjoyed his company much before he was on the throne of Guru Nanak, and continued to serve him throughout his life in a most dedicated manner not caring that he was the son in law of the family and ignored the taunting remarks of his close relatives.
In the case of Guru Arjan Sahib too, the claims of his elder brothers, were not entertained by the father Guru, Guru Ram Dass Sahib. He tested all of them and other surrounding aspirants too and passed on the responsibility to the 'most suitable.' His sublime qualities, his dedication to the cause of mission of Guru Nanak, his obedience to the dictates of his father Guru, Guru Ram Dass Sahib and his spirit of service, had made him worthy of ascending to Guru's throne. One incident that reflects upon the sense of obedience of Arjan Dev and at the same time the dubious nature of his elder brother Baba Prithi Chand, that prompted to pass on the Guru Gaddi to Arjan Dev, needs a special mention here
As mentioned in the previous chapter, Arjan Dev was deputed by Guru Ram Dass Sahib to attend the marriage of the son of Bhai Sahari Mal, at Lahore when both of his elder brothers declined to go on one pretext or the other. While sending him, Guru Sahib had put a stipulation that he would not return until called back. After the marriage and after waiting for a number of days, the faithful and obedient son Arjan Dev, wrote to his father Guru some letters.
Letters, Arjan Dev sent, reflected an immense love for Guru Durbar, a longing for the Darshan of the 'father Guru' and a sense of feeling of immense pain as a result of separation from him. Guru Sahib later, on attaining Guru Gaddi, expressed his feelings of that time, in writing, as under[3] and incorporated the same in 'Adi Granth, Guru Granth Sahib'.
myrw mn locY gur drsn qweI ] iblp kry cwiqRk kI inAweI ]
iqRKw n auqrY sWiq n AwvY ibnu drsn sMq ipAwry jIau ] 1 ]
hau GolI jIau Goil GumweI gur drsn sMq ipAwry jIau ] 1 ] rhwau ]
qyrw muKu suhwvw jIau shj Duin bwxI ] icru hoAw dyKy swirMgpwxI ]
DMnu su dysu jhw qUM visAw myry sjx mIq murwry jIau ] 2 ]
hau GolI hau Goil GumweI gur sjx mIq murwry jIau ] 1 ]rhwau ]
iek GVI n imlqy qw kiljugu hoqw] huix kid imlIAY ipRA quDu BgvMqw ]
moih rYix n ivhwvY nId n AwvY ibnu dyKy gur drbwry jIau ] 3 ]
hau GolI jIau Goil GumweI iqsu scy gur drbwry jIau ] 1 ] rhwau ]
Bwgu hoAw guir sMqu imlwieAw ]pRBu AibnwsI Gr mih pwieAw ]
syv krI plu csw n ivCuVw jn nwnk dws qumwry jIau ] 4 ]
hau GolI jIau Goil GumweI jn nwnk dws qumwry jIau ] rhwau ] [4]mairaa man lochai gur darsan taayee,bilap karai chaatrik kee niaayee.
tarikhaa na utrai saant na aavai bin darsan sant pi-aaray jeeo.
hau gholee jeeo ghol ghumaaee gur darsan sant piaaray jeeo. rahaa-o.
tairaa mukh suhaavaa jeeo sahj dhun banee. chir hoa daikhey saaring paanee.
dhan so dais jahaa toon vasiyaa mairai sajan meet muraaray jeeo.
huo gholee hau ghol ghumaaee gur sajan meet muraaray jee-o. rahaa-o.
ik gharhee na miltay taa kaliyug hotaa, hun kad mileeyae pariya tudh bhagvantaa.
mohai raein na vihaavai need na aavai bin daikhey gur darbaaray jeeo.
hauo gholee jeeo ghol ghumaaee tis sachay gur darbaaray jeeo. rahaa-o.
bhaag hoaa gur sant milaa-i-aa, parabh abhinaasee ghar meh paayiaa.
save karee pal chassaa na vichhurhaa jan Nanak daas tumaaray jeeo.
hau gholee jeeo ghol ghumaaee jan Nanak daas tumaaray jee-o. rahaao.My mind longs for the Blessed Vision of the Guru's Darshan. It cries out like the thirsty song-bird. My thirst is not quenched, and I can find no peace, without the Blessed Vision of the Beloved Saint. Oh my beloved saint Guru, I sacrifice my self, I sacrifice my all, my soul to your Blessed Vision.Your Face is so beautiful, and the Sound of Your Words imparts intuitive wisdom. It is so long since this rainbird has not got a glimpse of you. Blessed is that land where You dwell, O my Friend and Intimate Divine Guru. I sacrifice my self, I sacrifice my all to my Friend and Intimate Divine Guru. When I could not be with you for just one moment, the Dark Age of Kali Yuga dawned for me. When will I meet You, O my Beloved Lord? I cannot endure the night, and sleep does not come, without the Sight of the Beloved Guru's Court. I sacrifice my self, I sacrifice my all, , to the True Court of the Beloved Guru. By good fortune, I have met the Saint Guru. I have found the Immortal Lord within the home of my own self. 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. I sacrifice my self, sacrifice my all, my soul. Servant Nanak is Your slave, Lord
Guru Sahib called him back and within a very few days he was installed as the fifth Nanak.
As per Gurmat philosophy all the ten Gurus are one, having the same 'jote', soul or light - as was bestowed upon Guru Nanak by the Almighty Waheguru. Yet we mortals in our limited horizon assess the contribution of each Guru, towards the Sikh religion in particular and humanity in general, individually. But in doing so, if, we visualize the developments in each Guru Sahib's period as a continuity of Guru Nanak's mission as envisaged by him and as ordained to him by 'Akalpurakh', and as the situations warranted of the relevant period, we may be able to understand and appreciate that all Gurus in different forms and incarnations were on the same track. They continued with the progress and firm establishment of one and the same mission.
The mission of Guru Nanak, we may recall, was, uplifting of society socially, politically and ethically. It was to provide a right to a dignified life to every human being, devoid of oppression by the so-called rich and upper class people. It was to bring the people out of the rut of religious dogmas, omens, fasts, rituals and the horrifying interpretations of the scriptures by the priest class of all the religions to suit their personal ends. It was to guide them towards worship of only one God, the Creator, leaving aside all other gods and goddesses being worshipped in the form of various idols. It was to desist them from the worship of dead and the graves. It was to tell them about the futility of going to various pilgrimage centers. In a nut shell this was a direct and clearcut revolt and uprising against the established beliefs and practices.
All the Gurus, continued on an uninterrupted march towards these goals not caring for the price they had to pay in the process. The passion was so aroused and the zeal was so spread that innumerable of their devout followers, the Sikhs, laid down their lives but did not budge even an inch from the path shown by the Gurus. The strength behind this newly aroused spirit was that the Gurus themselves not only preached their principles but also practiced and professed the same.
In the light of above submission we may have a view of the contribution made by Guru Arjan, the 5th Nanak, towards the spread and growth of the 'Sikh' tree as planted by Guru Nanak. But before we embark upon the topic, it appears quiet imperative for us to mention a few words about the family, in which he had his advent, the environment and the circumstances under which he was brought up and something about his own post marital family life. This is all the more necessary as all these factors had a bearing upon what he gave us and left behind as his legacy.
It is well known and it has also been mentioned above that Guru Arjan was the youngest son of Guru Ram Dass Sahib and 'Mata' Bibi Bhani. His advent took place on April 15, 1563. Guru Amar Dass Sahib, the 3rd Nanak, his maternal grand father, was on Guru Nanak's Gaddi at that time. The service spirit, dedication, and unquestioned obedience were some of the qualities he got in inheritance. His two elder siblings though born to the same pious parents and in the same environment, were not lucky enough to have the same attributes. Then he was living in the surroundings full of jealousy, envy and frustration. His elder brother had realized that the father Guru, was not going to pass on the robes of Guru Nanak's house to him, and as such was having ill will towards his younger brother. His wife, Bibi Karmo was a source of oil on the fire.
Then Guru Arjan was also destined to face another odd situation. He was married to Bibi Ram Dai, who could not bear any child. He requested her husband to have a second marriage, so that he might have a child. Guru Sahib did not budge. It so happened that she passed away and then Mata Bhani, persuaded Guru Arjan to marry again.[5] Now the marriage took place with Mata Ganga Ji, daughter of Rikh Rao. Here again for a considerably long time, the couple was issueless. Prithi Chand and his wife were taunting Mata Ganga, telling her that ultimately the Guru Gaddi would revert back to their family.
Once highly depressed and distressed by the taunts Mother Ganga expressed her deep desire to be blessed with a son and pleaded to her husband, for the same. Guru Sahib who himself was vested with all the divine powers, being at the Gaddi of Guru Nanak, sent her to Baba Buddha Ji, the veteran devout Sikh 'Braham Gayani' of Guru Nanak's period, for seeking his blessings. Baba Ji was very much pleased and while giving the blessings said, that she would get a son who would be a great warrior and would break the heads of the enemy, the way he crushed the onion, she had brought with his cherished meal to get his blessings.
The birth of Har Gobind who later on became 6th Nanak, accelerated the sense of jealousy and Guru Sahib and the old mothers - Mata (Bibi) Bhani Ji and Mata Ganga Ji, - had to take several steps for the safe growth of the child. Even for delivery Mother Ganga was sent to a small place, which later came to be known as 'Guru Ki Wadali or Chhaharta Sahib. These details have been mentioned because all these circumstances had a bearing on the vital aspects of the life of Guru Arjun Sahib and even that of Guru Har Gobind Sahib and were also, if not fully, at least partially instrumental in the fate he ultimately met at the hands of the Mughal Ruler, Jahangir.
While we have a glance at the accomplishments of the 5th Nanak, we shall also have to keep in our mind that he had a total period of 43 years of physical life in this world, his advent being on 15th April 1563 and his divine soul having submerged in 'Akal Purakh' on 30th May 1606. His Gur Gaddi period was spread into 25 years, having been anointed on 1st September 1581.
The accomplishments and the landmarks of Guru Arjan are so vivid and so great that it is impossible to assess them by any ordinary human being. Nor the same can be put in any specific order of importance. Yet with a view to put some of them before the readers and to have an insight into the great personality described as 'Partakh Har', an attempt has been made here under with no claim of perfection.
Guru Ram Dass at the instance and at the directions of Guru Amar Dass had taken up in hand various construction projects. The establishment of the town of Guru Ka Chakk, Ram Das Pur or Amritsar was in hand. The construction of the Amrit Sarover was to be completed. Harimandir Sahib as planned was to be built in the middle of the pool. Guru Arjan Sahib was associated with the construction work even before he was anointed as Guru. He put his lot in the construction of the Baoli Sahib and a gurdwara at Lahore, the birth place of Guru Ram Dass Sahib.
Guru Ram Dass Sahib had a total physical life span of 47 years, out of which he was at the Guru Nanak's throne for a period of less than seven years. Having been anointed as 5th Nanak, Guru Arjan Dev Sahib continued and stepped up the construction activity with a great zeal and interest. He gave us buildings and cities which depicted his tastes and interests in art, minute observations and far sightedness. After completing the sarovar, he built the Harimandir, our most revered place with four doors, in the middle of the Sarovar, in a clean environment with wide parikarma (walking and service area around the sarovar), providing ample space for meditation and for gaining peace and solace. It is needless to mention that the four doors signified that the doors of Harimandir were wide open for every individual irrespective of his caste, creed, color, race, religion etc. It also signified that God is omnipresent and can be reached out, from any side. The concept was contrary to the contemporary beliefs as propagated by some religions that He was either in east or in the west.
He took up and completed the building of Taran Taran Sahib Sarovar and Hari Mandir. He built Kartarpur town near Jalandhar. He gave the people a very large Chhe-hartta well (A very big well with six chains and outlets an irrigation project in itself) for irrigation and GURU DHAM in the outskirts of Amritsar. He also built Ram Sar, Santokh Sar and Ram Bagh in Amritsar. Amritsar it self was developed into a full fledged and densely populated city by the Fifth Guru where artisans and craftsmen were given all types of facilities for flourishing their trade. This building characteristic that on on one hand depicted his fine tastes, love for art and architecture, also showed an urge in him to develop the people and places around him economically and socially as well.
Guru Arjan, as a young child was predicted to be 'Bani Ka Bohita', by none other than Guru Amar Dass himself, who happened to be his maternal grand father. He had a very melodious and sweet voice too and he used to do 'Kirtan for hours together on ' saranda', a fine musical instrument of the day. Guru Arjan Sahib, in the tradition set by Guru Nanak, composed a lot, most revered, sweet and solace giving verses in a very simple language. His Bani gives rest and peace to the most disturbed and perturbed mind. Number wise too his compositions are much more than that of any other single contributor to Guru Granth Sahib. Out of 1430 pages of Sri Guru Granth Sahib, 650 pages are of his own writings. To be precise and to quote Dr. Teja Singh, out of a total of 5894 distinct pieces from different composers Guru Arjan himself composed 2216[6]. He arranged the vani in 30 ragas (measures) and his vani is there in all the ragas. The 31st rag i.e. rag Jai Jai Vanti, has the vani of 9th Guru, Guru Tegh Bahadur Sahib, that was incorporated in Guru Granth Sahib by the 10th Master. Sukhmani Sahib i.e." sukhmani amrit prabh naam, bhagat jana ke man bisram", Bawan Akhri, Barah Mah, Ruti, Thiti, Pehrai, Din-Raain, Vaaraan are some of his vivid compositions.
The treasure house of the bani cannot be discussed here, as the same needs extensive space and also requires a deep in depth study and acumanship, just to have an overview of the same. The Bani he gave us has a dense meaning, appeal and message for humanity. Some quotes are given hereunder, so that the readers may have little bit of an insight into the same. Another object of mentioning the same is to raise an urge and passion to read and peep into the Bani with devotion and a sense of understanding.
The man today is entangled in limitless worries and innumerable tensions. He always aspires more and more and better and better, yet he gets only as much, as he has been destined to get. Guru Ji says,
" kwhy ry mn icqvih audmu jw Awhir hir jIau pirAw ]
sYl pQr mih jMq aupwey qw kw irjku AwgY kir DirAw ] 495kaahay ray man chitvahi udam jaa aahir har jeeo pariyaa.
saeil pathar meh jant upaa-ay taa kaa rijak aagai kar dhari-aa.O' mind ! Why are you ever so much worried? God, 'the Har Jio' cares for you and it is He, Who takes the necessary initiative to supply you your existence. He has produced living beings in the rocks and stones, and has provided them too the required food.
and
koit aupwv icqvq hY pRwxI ] so hovY ij krY coj ivfwxI ] 1139
Kot upaav chitvat hai paraanee. so hovai je karai choj Vidaanee.
O' man (person), You are working on billions of schemes, yet only that shall happen, whatever is ordained by God
again
mqw krY pCm kY qweI pUrb hI lY jwq ] 496
mataa karai pachham kai taayee poorab hee lai jaat.
You have decided to go to the West, but "He" takes you to the East
ijau ijau qyrw hukmu iqvY iqau hovxw ]
jeo jeo tera hukam tivai tiuo hovna.
As 'thou' envisage, as 'thou' pass the order, the same shall take place .
To overcome the worries, the agonies, the tensions, he suggested that we must submit to the Will of God, and accept whatever is in store for us.
'ijs kI bsqu iqsu AwgY rwKY ] pRB kI AwigAw mwnY mwQY' ] 268
jis kee basat tis aagai raakhai. parabh kee aagi-aa maanai maathai.
One should always surrender to the lord and present to Him everything gracefully that belongs to the Lord, and willingly abide by the Will of God.
'qyrw kIAw mITw lwgY' ] 394
Tairaa keeyaa meethaa
Your actions are sweet to me.'eyk BI n dyie ds BI ihir lyie ]
qau mUVw khu khw kryie' ] 268aik bhee na daey das bhee hir layay.
tau moorhaa kaho kahaa karay.What if the one sought for thing is not given, and the ten already given are also taken away (by Him)? Then, what the fool (the helpless person) can do?
All above quotes points towards that direction.
Guru Ji has laid stress on remembering God, His 'Simran" and abstract surrender to Him. He and for that matter all the Masters are against duality and hypocrisy and stand for what one preaches to others must profess and practice himself too.
A few quotes, about 'Nam simran'. Remembering God, the Almighty are given hereunder:
'pRB kI ausqiq krhu sMq mIq ] swvDwn eykwgr cIq' ] 205
Prabh Ki Ystat karo sant meet. Savdhan Ekagar Cheet.
Guru Ji says O, Noble friends, sing the praises of God, with absolute devotion and concentrating upon Him only.'ausqiq mn mih kir inrMkwr ] kir mn myry siq ibauhwr'] 281
ustat man meh kar nirankaar. kar man mayray sat bi-uhaar.
Praise the Formless Lord in your mind. And have always truthful and fair dealings with others.pRB ko ismrih sy praupkwrI' ] 263
parabh ka-o simrahi say par-upkaaree.
Those who remember God do good and selfless service to others.
A few quotes about hypocrisy, i.e. when you tell others to do some act, or refrain from doing certain act or acts, but one oneself, does not adhere to the rule book.
'Avr aupdysY Awip n kry' ] 269
Awar Updesai aap na karai.
One who himself does not practice what he preaches to others,'aupdysu kry Awip n kmwvY qqu sbdu n pCwnY'] 380
updais karai aap na kamaavai tat sabad na pachhaanai.
He teaches, but does not practice what he preaches; he does not realize the essence of the Word ( the Shabad.)'audm krih Anyk hir nwmu n gwvhI' ] 705
udam karahai anaik har naam na gaavhee.
He makes all sorts of efforts, but does not sing the Lord's Name.aupdysu kry kir lok idRVwvY ] Apnw kihAw Awip n kmwvY ] 887
updais karay kar lok darirh-aavai. apnaa kahi-aa aap na kamaavai.
You preach to others and tell them to stick to the priciples and the sermons yet you yourself do not practice what you preach.
Guru Ji says the place, where God is remembered, the palatial golden buildings, become everlasting but where God's name is forgotten, those cities become uprooted barren places .
ijQY nwmu jpIAY pRB ipAwry ] sy AsQl soien caubwry ]
ijQY nwmu n jpIAY myry goiedw syeI ngr aujwVI jIau ] 105jithai naam japeeyai parabh piyaaray. sae asthal soen chaubaaray. jithai naam na japeeyai mairae goindaa saiyee nagar ujaarhee jeeo.
The following quote signifies the unique feature of Sikhism. Guru Ji says that the message is common to all,'Khatris,'Brahmins', Shuders' and 'Vaishiyas.' 'Nam simran is supreme and is open to all irrespective of one's caste, creed or religion.
KqRI bRwhmx sUd vYs aupdysu chu vrnw kau swJw ]
gurmuiK nwmu jpY auDrY so kil mih Git Git nwnk mwJw ] 747-48khatree baraahman sood vais updais chahu varnaa kao saajhaa.
gurmukh naam japai udhrai, so kal meh ghat ghat Nanak maajhaa.The four castes - the Khashatriyas, Brahmins, Soodras and Vaishyas are all given the same sermons or spiritual knowledge without any iota of discrimination.
One who, as Gurmukh, chants the Naam, the Name of the Lord, is saved. In this Dark Age of Kali Yuga, O Nanak, God is permeating the hearts of each and every being.
It may be mentioned for information that all the above are quite independent quotes and are not connected with one or the other. The Guru Sahib has given us such a vast treasure house of Bani, that one can only appreciate, if one finds some leisure time from one's busy schedule and dwells upon the same at ease to get spiritual pleasure, peace and solace. A sense of devotion is also a pre-requisite for the purpose.
The most precious and the immortal gift Guru Arjan Sahib gave to the Sikhs in particular, and to the world community at large, in general, is 'Adi Granth', now known as Guru Granth Sahib. It was Guru Arjan who made tremendous efforts in compiling the Granth.
As per one and the prevailing version in most Sikh circles, he went in a humble way, barefooted to Baba Mohan, son of Guru Amar Dass who was in possession of the Pothis Books containing hymns (vani) of the earlier Gurus, and brought them to his place by placing them on his head, with complete reverence and respect. But as per some latest findings and analytical version of some historians and intellectuals, the Pothis containing Banis were being preserved by the Gurus and their contemporary Sikhs and were being handed over to the succeeding Gurus at the time of their anointing as such. Prof. Sahib Singh and Dr. Tarlochan Singh, subscribe to this view and there appears a lot of logic and truth in their presentation. Every Guru Sahib who composed bani, did the same mostly in continuation of the earlier style and spirit and 'Raga',the musial measures, and every Guru was doing 'Katha' religious discourses of the bani given to them by their predecessors and earlier Gurus too. Moreover,'relevant Shabad' in Guru Granth Sahib, about 'Mohan', is about God Almighty, and not about any individual human being.
Anyhow for the compilation of the ' Adi Granth' GURU ARJAN SAHIB used the services of four writers viz. Sant Dass, Haria, Sukha and Mansa Ram[7] for copying out the pothis. Then he went through the writings of Sufi Saints and 'Bhagats' irrespective of their religion and caste for incorporating in the Granth. Guru Arjan deeply studied the manuscripts, corrected and edited the same wherever felt necessary. He approved only those writings, those were found fit when tested on the principles of the Mission of Guru Nanak i.e. Oneness of Supreme God, significance of 'Nam' and devoid of idol worship and useless rituals. He ensured that no self praise or human glory was there.
Then the entire work of writing the Granth was entrusted to Bhai Gurdass, who under the direct guidance and close supervision of Guru Sahib compiled the Granth.[8] The entire Vani barring a few exceptions was arranged according to Ragas and the Order as envisaged by him only. Compilation was completed in 1604 AD and it was enshrined or installed in Harimandir Sahib, Amritsar with Baba Buddha Ji as its first Granthi (head priest). Incidentally it may be mentioned that Baba Buddha was one of the living devout Sikhs of Guru Nanak Sahib who conferred Guruship to all the Gurus from Guru Angad to Guru Hargobind and was treated as one of the noble souls in Guru's Court.
Guru Granth Sahib is the most undiluted original scripture of the Sikh religion said by the Gurus and written in first person and perhaps is unique as compared to the religious books and scriptures of all the religions throughout the world. Again as said earlier it contains not only the Vani of Sikh Gurus but also of Muslim Saints and Hindu Bhagats and Bards, (irrespective of their religion, caste color creed etc) but in conformity of Sikh Philosophy i.e. prescribing to worshipping of only One Almighty God and, not believing in casteism, idol worship, superstitions, rituals (Karam Kand) etc. Let it be known to the world that when Sikhs bow in reverence to the Vani of the great Gurus, they give equal respect and sing and read with equal devotion the writings of these saints and men of God. This is another unique feature of Sikhism.
Although Guru Sahib had said 'Pothi Parmeshar Ka Than' the Book is a substitute of God at Amritsar in 1604 A.D., the regular Guru-ship to the 'Adi Granth' was bestowed upon Guru Granth Sahib by Guru Gobind Singh, the 10th Master at Nanded, in 1708 A.D.
Those of us who venture to know as to why the Granth was compiled may recall, as has been said above, Guru Arjan Sahib had to face a lot of hostility from his own elder brother and his offshoots. Guru Arjan Sahib observed that as they were deprived of the throne of Guru Nanak, they tried to set up a parallel Gaddi, and started composing their own verses by using the name 'Nanak', which was the prerogative only of the holder of Guru's throne at the relevant time. Fearing adulteration in the bani, Guru Arjan Sahib, thought it as most essential to put the entire Bani in one single volume to give authenticity to the same. He compiled the Granth, in such a manner, by giving such intricate numbers to each composition, that made adultration completely impossible. Thus he has put his own seal of authentication, which proves beyond doubt the originality and genuineness of the compositions. This may be one of the reasons, as to why Guru Sahib took so much pain in giving Guru Granth Sahib to us. Giving perpetuity to the 'Gyan' and the importance of 'Shabad Guru', as given to us by Guru Nanak, and ending the chain of human gurus ultimately, may be some of the other factors, those might have played their role in prompting Guru Sahib for this tremendous job.
Again although Guru-ship was conferred upon Guru Granth Sahib by Guru Gobind Singh, Guru Arjan had such a great reverence for this Adi Granth that after its compilation, he seated or rather rested Adi Granth during night in a spacious room on a palang (a well built high rising bed) and himself slept on the floor by its side throughout his life.
Guru Arjan Sahib never differentiated between men of the different religions. People irrespective of their faith Hindus and Muslims were thronging his court for getting his blessings. As said above, he included vani of Sufi saints and Hindu Bhagatas and Bhatts (Bards) in Adi Granth. A fact worth mentioning here is, which most of the Sikhs and people belonging to other religions in the world at large, are ,perhaps. not aware is that he utilized the services of Sain Mian Mir, a Muslim Sufi Pir, to lay the foundation stone of Hari Mandir, the greatest seat of reverence for the Sikhs. Sain Mian Mir was a man of God and Guru Arjan Dev appreciated and loved the qualities and virtues possessed by him.
When the building of Harmandir Sahib at Amritsar was being built, Guru Arjan with his wife Mata Ganga Ji was often found serving langar to Kar Sewaks (free devout workers). He always considered himself a humble servant of humanity. It is said that one evening Mata Ganga Ji, on seeing some tears in his eyes asked with anxiety about the cause. Guru in a humble voice said that some Sangat (devout Sikhs) who have come from Kabul is camping at a few miles from the city of Amritsar. They could not continue their journey due to the darkness of night. The Sangat includes children and women as well and they are hungry, as they could not get their evening meals. Both of them got some langar prepared and accompanied by some devout Sikhs went on foot to the camping site and served food to them all. On another occasion, Guru Arjan in the guise of a farmer looked after the shoes of the sangat when they were busy in shabad kirtan (singing hymns with musical instruments). Such type of examples of a master serving his followers might be rare in world history.
"jo Srn AwvY, iqs kMT lwvY, ieh ibrdu svwmI sMdw" 'jo saran awe tis kanth lawe, eh bird, swami sanda'. Guru Arjan in one of his compositions said so, and he not only preached it but also practiced the same even at the cost of his life. Prince Khusro, after facing defeat at the hands of Jahangir was on the run to Afghanistan. When Royal forces were chasing him, he asked for a shelter from Guru Arjan at Lahore. The Guru keeping in view his ideals not only gave him shelter for some days but also gave him some money. In the causes of martyrdom of Guru Arjan, which we shall discuss in a short while, this was also considered as one, as giving shelter or helping an enemy of the king was treated as an offence punishable with death.
Guru Arjan always had a feeling of great respect for his Sikhs who in turn were also very proud of him. When a Brahmin priest informed Chandu a Dewan of King Jahangir, that he had= engaged his daughter to Hargobind, son of Guru Arjan, he became furious and uttered some derogatory remarks for Sikh Gurus. When Sikh Sangat came to know of the same, they sent message to the Guru that he should not accept the relation as Chandu had said that his daughter was a brick meant for a palace whereas the Pandit had put her in a hole. The Guru honored the words of the Sikhs and broke the engagement. In the process he earned the wrath of Chandu but did not disown his Sikhs even at the cost of his life.
It has been hinted above that Guru Hargobind, had his advent (Birth) in this world with the blessings of Baba Buddha Ji. Though Guru Arjan Sahib was himself on the Gaddi of Baba Nanak a house bestowed with all the powers by none other than the Almighty himself, Yet Guru sahib thought it more appropriate to glorify the Sikh and that too an established Sikh, a contemporary of Guru Nanak himself, associated and serving all the subsequent gurus too, in his own way.
A brief narration of the event (though touched in brief above as well, in some different context) is given hereunder:
Several years had passed to his marriage, but Guru Arjan Sahib was not blessed with any child. Mata Ganga Ji pleaded for blessings. Guru Arjan sent her to Baba Buddha Ji, to have her wish fulfilled. She accompanied by her friends and Sikh ladies went to him, with rich food prepared, to serve him to invoke his blessings. Baba Buddha Ji did not oblige saying that it was the GURU who was capable of doing any thing and he was a small fry and a slave of the GURU and could do nothing. When Guru Arjan was told the entire story, he again advised his wife as to how to go for getting blessings from the great man of God. She acted according to the advice, prepared a simple food in pure Punjabi Jat style, took it upon her head, went on foot and served the food to BABA Ji, and got her wish fulfilled. By getting the child with the blessings of the veteran Sikh, Baba Buddha Ji, Guru Sahib wanted to show the world at large, that Guru Nanak's true followers were quite great men and possess divine powers.
Guru Arjan, a great martyr, faced first martyrdom in Sikh history at the hands of Mughal Emperor Jahangir in a most cruel manner. Jahangir was forming his opinion against Guru Sahib on the reports pouring to him from different quarters. Prithi Chand, the elder brother of the Guru throughout his life tried to get his score settled with Guru Arjan, as his father Guru Ram Dass did not bestow the Guru-ship upon him, depriving him of his claim, being the eldest son. He also made several attempts to kill his son HARGOBIND so that his own son may again take over GURU GADDI after Guru Arjan. He also complained to Jahangir about the increasing influence of Guru Arjan and informed him that he was becoming a rival ruling power. It may be noted that it was during his time people started calling the Guru as the Sacha Patshah (Guru the true emperor, the spiritual king). Chandu, a dewan of the king also had his own grudges, as Guru Sahib had not accepted his daughter in marriage to his son Hargobind in deference to the wishes of the sangat. He also wanted to take revenge and was telling the emperor that he was even attracting certain Mohammedans to his court. When Jahagir was informed of the shelter given by Guru Arjan to Prince Khusro, he slapped a fine of Rupees two lakhs upon him but the Guru Sahib refused to pay.[9]
Besides all these factors Jahangir in his autobiography 'Tauzik a Jahangiri' has mentioned that 'he was thinking since long to get this shop of falsehood closed and ultimately he ordered that the Guru be killed'.
Guru Arjan Sahib was handed over to Chandu for getting his revenge. He wanted that Guru Arjan be tortured to death. Guru Sahib was made to sit in a cauldron full with water. The fire was put on beneath the cauldron and water was allowed to boil, with Guru Sahib sitting in perfect calm in the boiling water. Then he was seated on a hot plate and hot burning sand of peak summer season (June month) was poured on his head. Guru Sahib remained unmoved, calm quite and undisturbed saying that everything happens as per thy will and thy will is always sweet.
qyrw kIAw mITw lwgY, hir nwm pdwrQ nwnk mWgY ] 394
"Tera keeya meetha lage, Har naam padarath Nanak mange"
Your actions seem so sweet to me. Nanak begs for the treasure of the Naam, the Name of the Lord.
He faced cruelty and injustice. Sain Mian Mir on seeing this became so furious that he said that he would destroy Lahore and Delhi; with the divine powers he was having, for this great cruelty. But Guru Arjan (who himself was possessing all the divine powers, as he was the fifth NANAK in succession), advised him to remain calm and bowed towards the wishes of the ALMIGHTY. When his body blistered, he was chained and thrown into the river Ravi. Thus Guru Sahib embraced martyrdom on Jeth Sudi 4th Samvat 1663, (May 30, 1606).
A question often arises as to why Guru Arjan was tortured to death in such a cruel manner. According to Mohammedan belief when a great personality is martyred and his blood is spilled on the floor, a number of martyrs take birth from his blood that spell disaster latter for the person or king responsible for such killing. This is why he was martyred under principle or law of YASA under which a person is got killed without getting his blood spilled. They wanted to kill Guru Arjan without getting his blood spilled. They never knew that out of the martyrdom of the great Guru the entire community will be transformed. Saints shall also become soldiers and warriors, sparrows will become hawks and jackals will become tigers in due course of time and shall wipe them out from Indian scene for good.
It is a matter of history that Jahangir later when came to know of reality and motive behind the cruel act of Chandu, handed him over to GURU HARGOBIND for giving due punishment to him. Sangat at Lahore mercilessly beat him with shoes and stones and in due course he had his tragic and most humiliating end.
[1] SGGS 1409
[2] SGGS 1409
[3] Some historins hold that (Guru) Arjan Dev wrote the letter as mentioned here in four parts. First two letters were intrcepted by Baba Prithi Chand, The third one was delivered to Guru Ram Dass Sahib by the massenger. Arjan Dev was immediately called from Lahore, who disclosed that he had sent three letters. The earlier two parts were traced out from Prithi Chand's house. Then Arjan Dev completed the fourth part,' as 'bhag hoa gur Sant milaya'. But this interpretation does not hold good, as the shabad ends by using the the name of the writer as 'Nanak'- the name that Arjan Dev could not use before he was anointed as Guru.
[4] MAANJ MAHALLA 5 SGGS 96-97
[5] DR. MOHINDER KAUR GILL - GURU MEHAL GATHA PP.45
[6] THE HOLY GRANTH (SRI RAG TO MAJH) P.xviii
[7] Guru Arjan Dev: Dr.Gursharan Kaur Jaggi p.16.
(Source: bansawali nama dassan patshayean ka charan 5)
[8] The saints, Sufi Pirs, Bhatts etc, whose bani has ben incorporated in Guru granth sahib besides that of six gurus are, Jaidev, Sheikh Farid,, Namdev, Tirlochan,Parmanand, Sadhna, Beri, Ramananda, Dhanna, Pipa, Sain, Kabir, Ravidas, Bhikhan, Surdass, Sunder, Mardana, Kal, Kalshar, Tar, Jalap, Jal, Kirnat, Sal, Bhal, Nal, Bhikha, Jalan, Das, Gayanand, Sewak,Mathura, Bal, Harbans, Balwand and Satta - Encyclopaedia of Sikh Religion and Culture- Dogra and Mansukhani
[9] THE BOOK OF THE TEN MASTERS BY PROFESSOR PURAN SINGH: P.80