Kirtan or Kirtana (Punjabi: ਕੀਰਤਨ, Sanskrit: "praise, eulogy";^[1] also Sankirtan^[2]) is call-and-response chanting or "responsory" performed in India's devotional traditions.^[3] A person performing kirtan is known as a kirtankar. Kirtan practice involves chanting hymns or mantras to the accompaniment of instruments such as the harmonium, tablas, the two-headed mrdanga or pakawaj drum, and karatal hand cymbals. It is a major practice in Vaisnava devotionalism, Sikhism, the Sant traditions, and some forms of Buddhism, as well as other religious groups.

Kirtan and the Bhakti movement[link]

In the Bhagavad-gita (9.13-9.14) Krishna states that great souls worship and glorify him single-mindedly. In Maharashtra state of India Kirtan is a unique devotional solo performance and theatrical folk art which accompanies spiritual story telling along with call-and-response chanting or "responsory" that most of the times includes combinations of multiple element of Performing arts. Narada is considered originator of this tradition.^[4] The practice of kirtan was popularized as a means to this end in the Hindu devotional revival of the Moghul era.

The Varkari saint Namdev (c. 1270–1350), a Shudra tailor, used the kirtan form of singing to praise the glory of god Vithoba.^[5]

In the early 16th century CE Chaitanya Mahaprabhu traveled throughout India, popularizing Krishna sankirtan.

The Sikh tradition of Kirtan or Gurmat Sangeet was started by Guru Nanak at Kartarpur in the early 16th century^{[citation needed]} and was strengthened by his successors, particularly Guru Arjan, at Amritsar.^{[citation needed]} In spite of several interruptions, kirtan continues to be performed at the Golden Temple and other historical gurdwaras.

Sikhs refer to a hymn or section of the Sri Guru Granth Sahib (SGGS) as a shabad. The first shabad in the SGGS is the Mool Mantar. The hymns are arranged in chapters named after musical ragas, all the shabads in any chapter to be sung to that particular raga with due attention to tala and dhuni (melody) (See also Sikh music).

As a given name[link]

The female given name Kirtana/Keerthana is used in South India, particularly Andhra Pradesh, Karnataka, Kerala and Tamil Nadu. It means "Hymn sung in the praise of God".

In the West[link]

The Hare Krishna Tree in Tompkins Square Park, New York City under which Bhaktivedanta Swami Prabhupada led his first public chanting of the Hare Krishna mantra in the U.S.^[6]

Paramhansa Yogananda was an early proponent of kirtan in the west, chanting Guru Nanak Dev Ji's Hey Hari Sundara ("Oh God Beautiful") with 3,000 people at Carnegie Hall in 1923.^[7] Kirtan became more common with the spread of Gaudiya Vaishnavism by ISKCON's founder A. C. Bhaktivedanta Swami Prabhupada in the 1960s.^[8] Kirtan is currently growing in popularity in the West, with singers of Western kirtan including Krishna Das, Bhagavan Das and Jai Uttal as well as Snatam Kaur, Lokah Music, Deva Premal, Aindra Prabhu and Gaura Vani & As Kindred Spirits. Yoga centers report an increase in attendance at kirtan. According to Pure Music’s Frank Goodman, kirtan, like the unpredictable rise and rejuvenation of the many forms of yoga in recent years, is everywhere now and there is a growing number of people flocking to the kirtan scene.^[9]

In ISKCON, the term sankirtan is also used to refer to preaching activities, such as distribution of religious literature to the public.^[10]

See also[link]

• Gurbani
• Nama sankeerthanam

References[link]

Guru Nanak ਗੁਰੂ ਨਾਨਕ
A rare Tanjore style painting from the late 19th century depicting the ten Sikh Gurus. Guru Nanak Dev is in the centre.
Born	15 April 1469 Nankana Sahib (now in Punjab, Pakistan)
Died	22 September 1539 Kartarpur, (now in Pakistan)
Ethnicity	Punjabi
Parents	Father: Kalu Mehta Mother: Mata Tripta

Guru Nanak ^[1] (Punjabi: ਗੁਰੂ ਨਾਨਕ; Hindi: गुरु नानक, Urdu: گرونانک [ˈɡʊɾu ˈnɑnək] Gurū Nānak) (15 April 1469 – 22 September 1539 at Talwandi (present-day Pakistan)) was the founder of the religion of Sikhism and the first of the ten Sikh Gurus.

The Sikhs believe that all subsequent Gurus possessed Guru Nanak’s divinity and religious authority, and were named "Nanak" in the line of succession.

Early life[link]

Guru Nanak was born on 15 April 1469,^[2] now celebrated as Prakash Divas of Guru Nanak Dev, into a Hindu Khatri family in the village of Rāi Bhōi dī Talwandī, now called Nankana Sahib, near Lahore, Pakistan.^[3] Today, his birthplace is marked by Gurdwara Janam Asthan. Some are of the opinion that 20 October is his enlightenment day rather than his birthday. His father, Kalyan Chand Das Bedi, popularly shortened to Kalu Mehta,^[4] was the patwari (accountant) of crop revenue for the village of Talwandi in the employment of a Muslim landlord of that area, Rai Bular Bhatti.^[5] Guru Nanak’s mother was Tripta Devi and he had one elder sister, Bibi Nanaki who became a spiritual figure in her own right.

Gurdwara Nankana Sahib, Pakistan

Nanaki married Jai Ram and went to his town of Sultanpur, where he was the steward (modi) to Daulat Khan Lodi, the eventual governor of Lahore. Guru Nanak was attached to his older sister, and, in traditional Indian fashion, he followed her to Sultanpur to live with her and her husband. Guru Nanak also found work with Daulat Khan, when he was around 16 years old. This was a formative time for Guru Nanak, as the Puratan Janam Sakhi suggests, and in his numerous allusions to governmental structure in his hymns, most likely gained at this time.^[6]

Commentaries on his life give details of his blossoming awareness from a young age. At the age of five, Guru Nanak is said to have voiced interest in divine subjects. At age seven, his father, Kalu Mehta, enrolled him at the village school as was the custom.^[7] Notable lore recounts that as a child Guru Nanak astonished his teacher by describing the implicit symbolism of the first letter of the alphabet, which is an almost straight stroke in Persian or Arabic, resembling the mathematical version of one, as denoting the unity or oneness of God.^[8] Other childhood accounts refer to strange and miraculous events about Guru Nanak witnessed by Rai Bular such as a poisonous cobra being seen to shield the sleeping child’s head from the harsh sunlight.

Biographies[link]

The earliest biographical sources on the life of Guru Nanak recognised today are the Janamsākhīs (life accounts) and the vārs (expounding verses) of the scribe Bhai Gurdas. The most popular Janamsākhī were allegedly written by a close companion of the Guru, Bhai Bala.^[9] However, the writing style and language employed have left scholars such as Max Arthur Macauliffe certain that they were composed after his death.^[10]

Bhai Gurdas, a purported scribe of the Gurū Granth Sahib, also wrote about Guru Nanak’s life in his vārs. Although these too were compiled some time after Guru Nanak’s time, they are less detailed than the Janamsākhīs. The Janamsākhīs recount in minute detail the circumstances of the birth of the guru. The Janamsakhis state that at his birth an astrologer, who came to write his horoscope, insisted on seeing the child. On seeing the infant, he is said to have worshipped him with clasped hands and remarked that "I regret that I shall never live to see young Guru Nanak as an adult.” he is the only one in the world can give you anything which you ask with ≥{{}}

Sikhism and travels[link]

Rai Bular, the local landlord and Guru Nanak’s sister Bibi Nanaki were the first people who recognised divine qualities in the boy. They encouraged and supported him to study and travel. Sikh tradition states that at around 1499, at the age of 30, he had a vision. After he failed to return from his ablutions, his clothes were found on the bank of a local stream called the Kali Bein. The townspeople assumed he had drowned in the river; Daulat Khan had the river dragged, but no body was found. Three days after disappearing, Guru Nanak reappeared, staying silent. The next day, he spoke to pronounce, "There is neither Hindu nor Mussulman (Muslim) so whose path shall I follow? I shall follow God's path. God is neither Hindu nor Mussulman and the path which I follow is God's."^[6] Guru Nanak said that he had been taken to God's court. There, he was offered a cup filled with amrit (nectar) and given the command "This is the cup of the adoration of God's name. Drink it. I am with you. I bless you and raise you up. Whoever remembers you will enjoy my favour. Go, rejoice of my name and teach others to do so. I have bestowed the gift of my name upon you. Let this be your calling." From this point onwards, Nanak is described in accounts as a Guru, and Sikhism was born.^[11]

Although the exact account of his itinerary is disputed, he is widely acknowledged to have made four major journeys, spanning thousands of kilometres, the first tour being east towards Bengal and Assam, the second south towards Tamil Nadu, the third north towards Kashmir, Ladakh, and Tibet, and the final tour west towards Baghdad, Mecca and Medina on the Arabian Peninsula.^[12]

Guru Nanak crossed into Arunachal Pradesh and visited most of the part. First while going to Lhasa (Tibet) he passed through Tawang after crossing from Bhutan and entered Tibet from Samdurang Chu. He returned from Lhasa and went to the famous monastery Samye and entered Pemoshubu Menchukha in Arunachal Pradesh. He meditated for some time at this location. From Menchukha he went back to Tibet, brought the residents of Southern Tibet and got them settled in Menchukha. Thereafter through Gelling and Tuiting he proceeded to Saidya and Braham-Kund, before entering the state of Assam again. Guru Nanak is the founder of the Sikh religion.

Personal life[link]

Guru Nanak was married to Mata Sulakhni at about 16 years of age.^[6] His marriage to her took place in the town of Batala. The marriage party had come from the town of Sultanpur Lodhi. The couple had two sons, Sri Chand and Lakhmi Chand.

Succession[link]

Guru Nanak appointed Bhai Lehna as the successor Guru, renaming him as Guru Angad, meaning "one’s very own" or "part of you". Shortly after proclaiming Bhai Lehna as his succesor, Guru Nanak Dev died on 22 September 1539 in Kartarpur, at the age of 70.^[13]

Teachings[link]

Guru Nanak’s teachings can be found in the Sikh scripture Guru Granth Sahib, as a vast collection of revelatory verses recorded in Gurmukhi.

From these some common principles seem discernible. Firstly a supreme Godhead who although incomprehensible, manifests in all major religions, the Singular "Doer" and formless. It is described as the indestructible (undying) form.

Guru Nanak describes the dangers of the Egotism (haumai- "I am") and calls upon devotees to engage in worship through the word of God (Naam, implies God, the Reality, mystical word or formula to recite or meditate upon (shabad in Gurbani), divine order (hukam) and at places divine teacher (guru) and guru’s instructions)^[14] and singing of God’s qualities, discarding doubt in the process. However, such worship must be selfless (sewa). The word of God, cleanses the individual to make such worship possible. This is related to the revelation that God is the Doer and without God there is no other. Guru Nanak warned against hypocrisy and falsehood saying that these are pervasive in humanity and that religious actions can also be in vain. It may also be said that ascetic practices are disfavoured by Guru Nanak who suggests remaining inwardly detached whilst living as a householder.

Through popular tradition, Guru Nanak’s teaching is understood to be practised in three ways:

• Vaṇḍ Chakkō: Sharing with others, helping those with less who are in need
• Kirat Karō: Earning/making a living honestly, without exploitation or fraud
• Naam Japna: Chanting the Holy Name and thus remembering God at all times (ceaseless devotion to God)

Guru Nanak put the greatest emphasis on the worship of the Word of God (Naam Japna).^[14] One should follow the direction of awakened individuals (Gurmukh or God willed) rather than the mind (state of Manmukh- being led by Self will)- the latter being perilous and leading only to frustration.

Reforms that occurred in the institution and both Godhead and Devotion, are seen as transcending any religious consideration or divide, as God is not separate from any individual.

See also[link]

• Life of Guru Nanak through Pictures

References[link]

External links[link]

• Guru Nanak Dev Ji
• First Sikh Guru Nanak Dev Ji
• Singh, Kirpal (First edition March 2004). "Janamsakhi Tradition - An Analaytical Study". globalsikhstudies.net. http://www.globalsikhstudies.net/pdf/janamsakhi.pdf. Retrieved 29 November 2010. 
• Guru Nanak by Jyotsna Kamat
• http://www.youtube.com/user/GAGANJAKHU#p/u/14/MdPutY2H3ko
• http://www.sikhnugget.com/2010/09/new-documentary-on-guru-nanak.html
• Shree Guru Nanak Dev Quotes in English and Hindi

Harjinder Singh Jinda
Nickname	Jinda
Born	1961 Village Gadli, Amritsar, Punjab, India
Died	October 09, 1992 Pune, Maharashtra, India
Allegiance	Khalistan Commando Force
Years of service	1984 - 1992
Battles/wars	Khalistan movement
Awards	“Great Martyr’ of the Sikh nation

Harjinder Singh Jinda was a member of a Sikh organization Khalistan Commando Force and one of the two assassins of Arun Vaidya (the Chief of Indian army at the time of Operation Bluestar and architect of Operation Bluestar). He was responsible for three high-profile killings; Arjan Dass, Lalit Maken and Gen. Vaidya. He along with other members of Khalistan Commando Force participated in Indian history's biggest bank robbery^{[1][2][3][4][5][6][7]} of Rs. 5.70 crore ($4.5 million) from Punjab National Bank, Miller Gunj branch, Ludhiana^[8] to finance the campaign for a separate Sikh state of Khalistan.^[9][10]

Early life[link]

Harjinder Singh's mother's and father's names are Gurnam Kaur^[11] and Gulzar Singh.^[12] Jinda had two older brothers, Nirbhail Singh and Bhupinder Singh^[8][13][14] and one sister, Balvinder Kaur.^[11] Harinder Singh alias Mathra Singh and Jagjit Singh were nephews of Harjinder Singh Jinda.^[12] Sikh militant Surjit Singh Penta (who committed suicide by consuming cyanide during Operation Black Thunder in the year of 1998) was a cousin of Harjinder Singh Jinda.^[15][16][17] He belonged to a farmer family.

He was born on April 4, 1962 in the village of Gadli, Jandiala in district Amritsar^[18] and received his early education in his native village of Gadli^[19] in district Amritsar. After completing his early education, he enrolled in Khalsa College, Amritsar.^[13][18][20]

India today described Jinda as 5'7" tall with a mole on the right side of his neck and two wounds on his right leg^[21]

Participation in the Khalistan movement[link]

He was completing his BA part II when Operation Bluestar occurred. He left his studies and joined the Khalistan separatist movement afterwards.

Assassination of Lalit Maken[link]

Harjinder Singh "Jinda" and Sukhdev Singh Sukha along with Ranjit Singh Gill gunned down Congress(I) Member of Parliament Lalit Maken on July 31, 1985,^[8] when he was moving towards his car parked across the road from his house in Kirti Nagar, New Delhi. The three assailants continued firing even as Maken ran towards his house for cover. Maken's wife Geetanjali and a visitor, Balkishan, were also caught in the firing. The assailants escaped on their scooters. Lalit Maken was considered to be involved in the killings of innocent Sikhs during 1984 Anti-Sikh riots. In a 31-page booklet titled 'Who Are The Guilty', People's Union for Civil Liberties (PUCL) listed 227 people who led the mobs, which killed up to 3,000 Sikhs over three days. Lalit Maken's name was third on the list.^[22] A press report has indicated that someone named Bakshish Singh was also involved along with Jinda in this assassination.^[23] Ranjit Singh "Gill" was arrested by Interpol in New Jersey, USA on May 14, 1987, a federal magistrate approved his extradition on February 6, 1988^[24] and he was deported back to India in February 2000 after lengthy legal cases and was sentenced to life imprisonment on February 24, 2003. Finally his life sentence was commuted on May 20, 2009.^[25]

Assassination of General Vaidya[link]

In 1984, General Arun Vaidya had designed and supervised^[26] Operation Blue Star - a controversial military operation ordered by Indira Gandhi, then Prime Minister of India,^[27] against a group of Sikh separatists in June 1984 at the Golden Temple, the holiest shrine of the Sikhs.

General Vaidya had moved to Pune after his retirement from the army. On August 10, 1986, General Arun Vaidya was shot to death by Jinda and Sukha while he was driving his car home from the market.^[28] According to the police, the assailants pulled up next to his car on motor scooters and fired eight or nine shots into the car.^[29] Vaidya reportedly died instantly of head and neck wounds. His wife, who was also in the car, was wounded by four bullets in her back and thighs.^[30] According to Indian intelligence sources, Vaidya had been the number four assassination target on lists by Sikh militants and he was one of several people killed in retaliation for Operation Blue Star.^[31][32] Following the assassination, the Khalistan Commando Force issued a statement declaring that Vaidya had been killed in retaliation for the Operation Blue Star.^[31]

Assassination of Arjan Dass[link]

Congress (I) leader Arjun Dass was assassinated on Sept 5 1985^[33][34] by Jinda,^[35] Sukha^[36] and one other Sikh because of his involvement in 1984 Anti-Sikh riots. Arjan Dass's name appeared in various affidavits submitted by innocent Sikh victims to Nanavati Commission which was headed by Justice G.T. Nanavati, retired Judge of the Supreme Court of India.^[37] He was also identified among organisers of the carnage.^[38][39] Arjun Dass was a close friend of Prime Minister of India Rajiv Gandhi.^[40]

Arrest and death[link]

On September 17, 1986, Sukha got into an accident with a truck in Pimpri, Pune and was arrested. He was riding the same black motorcycle which was used at the time of assassination of General Vaidya. Jinda was arrested at Gurdwara Majnoo Daa Tilla, Delhi in March, 1987. He was shot in the legs at the time of his arrest. During their court trial, despite admitting to the killing, they pled not-guilty, justifying their actions by saying that Vaidya was "guilty of a serious crime, the punishment for which could only be death".^[32] They were awarded death sentences at 2:05 pm on October 21, 1989. Sukha and Jinda also wrote a letter to president of India asking for "No-Clemency" prior to their hanging.^[41] They welcomed their death sentences with Sikh religious slogans of Jo Bole So Nihal and their political slogans of Khalistan Zindabad.

On October 9, 1992, early in the morning, Sukhdev Singh "Sukha" and Harjinder Singh "Jinda" were hanged until death in Pune Jail. The Independent World mentioned “While being led from their cell to the gallows set up in the Yerawada gaol yard, the two convicted killers shouted slogans for Sikh independence in the Punjab”.^[42] Both of them were hanged at 4 am in Yerwada Central Jail Pune while extraordinary security was deployed at the jail and in the periphery of Pune to oppose any possible Sikh militant attack. Security was also tightened all over Northern India.^[43]

Public protests[link]

The Independent World reported that “..their hanging sparked off protests by students and shop-keepers in the Sikh-dominated state of Punjab” and “Security forces were put on alert in New Delhi, Pune, the southern city where the two assassins were hanged, and throughout the Punjab.”.^[42]

Memorial service and subsequent seizure of Golden Temple by the government[link]

On their memorial service, hundreds of troops and police surrounded the Golden Temple. In the early morning hundreds of Sikhs were ordered to move out of the Golden Temple. Sikh leaders Simranjit Singh Mann, Parkash Singh Badal, Gurcharan Singh Tohra and 300 others were arrested in the statewide arrests. Some people were baton charged when they tried to enter this religious place. Approximately 300 Sikhs openly resisted the police clampdown and held the 30 minute memorial service inside the complex while chanting slogans hailing the assassins and in support of Sikh homeland Khalistan. Jinda and Sukha’s fathers were presented with gold medals by Golden Temple priest. Police seize of the temple was lifted 3 hours after the memorial service^[44][45]

Honours/ anniversaries[link]

In October 1999, his death anniversary was celebrated in his village Gadli, district Amritsar, where chief of Akal Takhat Amritsar, Giani Puran Singh declared Jinda a national martyr while justifying his action of killing general Vaidya. Some Akali leaders stayed away from this function.^[46]

On October 9, 2000, representatives of all major Sikh bodies, including ruling Shiromani Akali Dal, the SHSAD, the SGPC, the Damdami Taksal, AISSF and the Dal Khalsa attended the eighth death anniversary of Harjinder Singh Jinda and Sukhdev Singh Sukha. To honour Jinda and Sukha, Giani Joginder Singh Vedanti, Head of Akal Takht (Supreme Sikh temporal seat), performed the ‘ardas’ (a Sikh religious rite). Both Sukha and Jinda were declared as “great martyrs’ of the Sikh nation during this event.^[47]

On October 9, 2002, per The Tribune, on Jinda's death anniversary, "Tributes were paid to the assassins of General Vaidya — Jinda and Sukhdev Singh Sukha" and Jinda's mother was honoured by Giani Joginder Singh Vedanti, chief of Akal Takhat.^[48]

In October 2005, the anniversary of his death was celebrated in his native village of Gadli by various Sikh organization including Dal Khalsa, Damdami Taksal, Akal Federation and Sikh Students Federation etc.^[19] and his family was again honoured by Dal Khalsa in Fateh Garh Sahib in Punjab, India.^[49]

Dashmesh Durbar Sikh temple in Surrey, Canada recently organized special prayers for both Jinda and Sukha in Canada^[50]

On October 9, 2008, Shiromani Gurdwara Prabandhak Committee honoured kin of Jinda and Sukha in the Golden Temple complex, to mark the anniversaries of their death. SGPC declared Jinda and Sukha ‘martyrs of Sikh nation' and added that Jinda and Sukha took revenge of Operation Bluestar.^[8]

References[link]

External links[link]

• Letter sent by the two to the President of India asking for no clemency
• Letter of Bhai Sukha-Jinda in Panjabi Language
• Harjinder Singh Jinda & Sukhdev Singh Sukha Biography.

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Sikhism portal

'Guru Arjan Dev Ji{{}} (Punjabi: ਸ੍ਰੀ ਗੁਰੂ ਅਰਜੁਨ ਦੇਵ ਜੀ [ɡʊru əɾdʒən dev]; 15 April 1563 – 30 May 1606) is the Fifth of the Ten Guru Ji' of Sikhism. He was born in Goindval, Punjab, India, the youngest son of Guru Ram Das Sahib Ji and Bibi Bhani Ji, the daughter of Guru Amar Das Sahib Ji.^[1] He became Guru Ji of the Sikhs on 1 September 1581 after the death of His Father Guru Ram Das Sahib Ji. Guru Arjan Dev Ji died in Lahore, Punjab, (now in Pakistan). Before His death, He passed the light of Guruship to His Son Guru Har Gobind Sahib Ji as the next Guru Ji of the Sikhs.

Guru Arjan Dev Ji lived as the Guru Ji of Sikhism for a quarter of a century and accomplished much during his service to humanity. Guru Arjan completed the construction of Amritsar and founded other cities such as Taran Taran and Kartarpur. He constructed a Baoli at Lahore. The most important work of Guru Arjan Dev Ji was the compilation of Adi Granth. He collected all the work of the first four Gurus and dictated it in the form of verses in 1604. It is, perhaps, the only script which still exists in the form first published (a hand-written manuscript) by the Guru. The integrity of the original writings within the Adi Granth is especially noted.^[2]

Guru Arjan organised the Masand system, a group of representatives who taught and spread the teachings of the Gurus and also received the Dasvand, partial offering of a Sikh's income (in money, goods or service) that Sikhs paid to support the building of Gurdwara Sahib, the Guru ka Langars (shared communal kitchens) originally intended to share with sense of love, respect and equality, still an important element today in any Gurdwara. The Langars were open to any visitors and were designed from the start to stress the idea of equality and a casteless society. The land that Amritsar is built upon is believed to be a jagir (estates gifted to individuals under the Mughal system which included one or more villages and often a portion of the crops produced on the land) given as a gift by the Emperor Akbar, who was impressed by the practice, after sharing a meal in the Guru's communal kitchen, seated on the floor among commoners.

Life[link]

Guru Arjan ji, like all the Sikh Gurus, clearly embodies the light of Guru Nanak ji through teachings and acts. Guru Arjan clearly knew how the importance of Guru Nanak's message is for every state of life and to every condition of society.^[3] Continuing the efforts of Guru Ramdass, Guru Arjan established Amritsar as a primary site for all Sikhs, and people on earth, as a center for great spiritual experience. The city became populous and a great place of pilgrimage for Sikhs.

Compiling the Adi Granth, Guru Arjan gave Sikhs an example of religious and moral conduct, as well as a rich body of sacred poetry of high spiritual esteem. His starting of collection of offerings by way of Masand system, in a systematic way, accustomed them to a regular government. He traded in horses, though not extensively, and encouraged his followers to follow his example, to be as zealous in trade as they were in their faith.^[3] Guru Arjan ji became famous among his pious devotees and his biographers dwell on the number of Saints and Holy men who were edified by his instructions.^[3] He was equally headed by men in high positions. During his time, the teaching and philosophy of Nanak took a firm hold on the minds of his followers.

The economic well-being of the country is closely linked with the monsoon. With a view to alleviating the sufferings of the peasents, Guru Arjan ji helped the villagers in digging six-channel Persian wheel (Chhehrta) wells, which irrigated their fields. Chheharta is a living monument of his efforts in this direction. Guru Arjan was caring and loving, he was also willing to give to the poor.

Compositions[link]

Beside compiling the works of the previous Gurus and other works by both Hindu and Muslim Sants, Guru Arjan composed many hymns of his also which he included in the Adi Granth. He appointed Baba Budha Ji, who was a companion of Guru Nanak, and an associate of each of the subsequent Guru as the chief priest of the Golden Temple. He placed the Adi Granth on the Gaddi (throne) reserved for him, preferring to sit among his disciples.

As a composer and writer, Guru Arjan is prolific. He composed 2,218 devotional hymns in thirty major ragas of the time.^[4]

Translated below is the Sukhmani, one the most recited banis (sacred hymns) revered by the by Sikhs. It was composed by Guru Arjan.

Meditate, meditate, meditate peace is obtained, Worry and anguish is expelled from the body.

Remembering God, you’re not reborn. Remembering God, the fear of death is dispelled.

Remembering God, death is eliminated. Remembering God, your enemies are repelled.

Remembering God, no obstacles are met. Remembering God, night and day you’re fully awake.

Remembering God, fear cannot touch you. Remembering God, you don’t suffer with sorrow.

Remembrance of God, in the Company of Saints. All treasures, O Nanak, are by Lord’s Blessing. ||2||

Guru Granth Sahib ang 262)

Martyrdom[link]

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Jahangir’s memoirs state that Arjan was handed over to Murtaza Khan in Lahore, so that the official could execute him. Jahangir did so because of Arjan’s support for Khusrau, and does not describe ordering any torture of the Guru.^[5] This suggests none was ordered, since Jahangir earlier describes the torture and execution of two other rebels in detail.^[6] Nor does it fit with Jahangir’s general policy of religious tolerance, with one contemporary English observer remarking that “here every man has liberty to profess his own religion freely”,^[7] and which saw state funding of other religions and numerous non-Muslims favoured by Jahangir.^[8]

Set against this was Jahangir’s stated desire to convert Arjan to Islam,^[9] though given that he later warned other Muslims about trying to force Islam on people,^[10] probably thought in terms of the Guru converting voluntarily. Jahangir was angered by the number of Muslims who converted to Sikhism. Professor J. F. Richard’s view that Jahangir was “persistently hostile to popularly venerated religious figures”^[11] is instructive, though it appears that Jahangir only took action against religious figures he saw as threats to the state. This included the Naqshbandi Muslim Shaykh Ahmad Sirhindi, who Jahangir viewed as an extremist (and who was a noted enemy of Guru Arjan), and so had him imprisoned in Gwalior fort.^[12] Nor was Jahangir likely to be personally familiar with the Adi Granth, since he labelled the Guru as a Hindu. First Turning Point in Sikh History

If Jahangir’s memoir was the only contemporary source, the picture would still be relatively clear. We would know why Guru Arjan died and who ordered his death, if not the exact manner of it. However, other contemporary and near-contemporary sources, especially the Sikh accounts, do not support Jahangir’s version of events. Professor J.S. Grewal notes that Sikh sources from the seventeenth and eighteenth century contain contradictory reports of Guru Arjan’s death.^[13] Guru Gobind Singh’s memoir, the Bichitra Natak, mentions Guru Arjan only once, to record that “when Arjan departed this life for the divine abode, [the Guru] assumed the form of Hargobind.”^[14]

In contrast he and other Sikh sources extensively discussed Guru Tegh Bahadur's martyrdom. Bhai Gurdas, a contemporary of Arjan and noted Sikh chronicler, recorded his death, but whether or not his account shows the Guru was tortured rests on the translation of ‘bhir’ (and whether it is translated as ‘distress/hardship’ or ‘torture’).^[15] In the 1740s, Chaupa Singh, who was close to Guru Gobind Singh, placed the blame on Chandu Shah, a Hindu official in Lahore, who Chaupa Singh accused of having the Guru arrested and executed after he turned down Chandu Shah’s offer of marriage between Chandu’s daughter and Hargobind.^[16]

A contemporary Jesuit account, written in 1606 by Father Jerome Xavier, who was in Lahore at the time, adds weight to aspects to all these accounts.^[17] Xavier records that the Sikhs managed to get Jahangir to commute the death sentence to a heavy fine, for which a rich individual, possibly a Sikh, stood as guarantor. The Guru however refused to let a fine be paid for him and even refused when a long time friend of his Sai Mian Mir tried interceding on his behalf, Jahangir tortured Arjan in the hopes of extracting the money, but the Guru refused to give in and so died. The other near-contemporary non-Sikh source, a 1640s chronicle probably written by a Parsi, supports this view.^[18]

First Turning Point in Sikh History

Noted Sikh historian Dr. Harjinder Singh Majhail (2010: Pp. 144-146) writes, "The martyrdom of the fifth Guru is a first turning point in Sikh history. It created circumstances, which gave a militant colour to a spiritually coloured, otherworldly people". "The Sikhs for whom their Satguru i.e. True Master was dearer than anything else in the world, were never ready to accept their True master's martyrdom. What pained them more was that their Master was mercilessly tortured to death. The fifth Guru was made to sit on big hot ferrous bread-baking plates and the burning sands from a parcher's furnace were poured on his bare body. After such inhuman tortures, the Guru was taken to the river 'Ravi' for a bath where he was said to have mysteriously disappeared into the 'Ravi'.

All this was too much for the Sikhs. The blood-curdling tortures meted out on their beloved Guru made their blood boil. They sat brooding waiting for vengeance".

Consequential Climacteric

"The arrival of Guru Hargobind Sahib, the Sixth Guru of the Sikhs, on the religio-socio-political scene of India was a consequential climacteric which for the first time transformed the Sikh character and the Sikh ethos from purely spiritual to the martial. It was for the first time that the Sikhs took to sword - not just one sword but the two: 'miri' symbolizing temporal power and 'piri' symbolizing spiritual power. By doing so, the Guru mingled martial arts with religiosity, temporal with the spiritual, and 'bhakti' (devotion) with 'shakti' (martial power)". The martyrdom of the fifth Guru turned the spiritual Sikhs into a community of warriors which was to lay the foundation of Khalsa rule in Punjab in the times to come.

Criticism[link]

Mughal accounts regarding the execution of Guru Arjan Dev[link]

Troubles between the Mughal authorities and the Sikh community began in the year 1573, after Jahangir the rightful heir of Akbar, subdued a ferocious rebellion put up by his own son Khusrau Mirza, who had gathered a powerful army consisting of 3000 warriors and relentlessly besieged the city of Lahore and Guru Arjun Dev had clearly given assistance and support to the unpopular renegades within the Imperial ranks.^[19]

After subduing and executing nearly 2000 members of the rebellion and blinding the renegade Khusrau Mirza the Mughal Emperor Jahangir and his advisors believed that the Sikhs evidently intended to destabilize the Mughal Empire. Guru Arjun Dev was found guilty of supporting an unjust rebellion by a Qadi named Chandu Lal and thus executed by imperial decree.^[20]

External links[link]

• The Sikh History Web Site
• Eternal Glory of Sri Guru Arjan Ji
• Video on 400th Martyrdom Anniversary of Sri Guru Arjan Ji
• Video as a Tribute to Guru Arjan Partakh Har
• Learn more about Sri Guru Arjan Ji
• Guru Arjan, the Apostle of Peace eBook, Chapter 3
• AllAboutSikhs.com
• www.bbc.co.uk
• sgpc.net
• www.sikh-heritage.co.uk

Notes[link]

References[link]

1. Tuzuk-i-Jahagiri or Memoirs of Jahagir, Translated by Alexander Rogers. Edited by Henry Beveridge Published by Low Price Publication. lppindia.com. ISBN 978-81-7536-148-5
2. History of the Panjab, Syad Muhammad Latif, Published by: Kalyani Publishers, Ludhiana, Punjab, India. ISBN 978-81-7096-245-8
3. Philosophy of 'Charhdi Kala' and Higher State of Mind in Sri Guru Granth Sahib, Dr. Harjinder Singh Majhail, 2010, Published by: Deepak Publishers, Jalandhar, Punjab, India. ISBN 81-88852-96-1