Bhan Mathura Kachh Bhed Nahin

Guru Arjan Partakh Har

Guru Arjan Dev, the Fifth Sikh Guru, whom providence had destined to be the first martyr to the Sikh cause and religious toleration, enjoyed the distinction of being the grandson of Guru Amar Das. The child Arjan was equally blessed as the progeny of Bibi Bhani, known for her piety, service and humility and Jetha Ji who was subsequently hailed as Guru Ram Das, the Fourth Guru, in recognition to his devotion and commitment to Sikh religion.

Guru Arjan Dev was born on April 15, 1563 A.D. at Goindwal, a small town on the bank of the river Beas in the district of Amritsar.

Guru Arjan Dev spent 11 years of his early life under the benign grace and tender care of his maternal grandfather at Goindwal. Guru Arjan was married to Ganga, daughter of Krishen Chand, a resident of Meo village near Phillaur in Jalandhar district. The marriage took place in 1589 when he was about 26 years old.

This small website is only a humble tribute at His Holy feet. Only some salient features have been briefly touched upon.

Har Naam Padarath Nanak Mange

In Sikhism there is the same emphasis on Raza also called Bhaannaa (God's Will) as there is on renunciation in ascetic cults and creeds. It is a state of mind which understands clearly the Divine Will. The doctrine of Bhaannaa is the acceptance of the Will of God which is the core of Sikh faith. An enlightened mind lives according to inner dictates of His Hukam (order). It is a dedicated submission and infinite patience to accept His Will. Guru Arjan sowed the seed of martyrdom which largely flourished after him and became the heritage of the Sikhs. To justify and substantiate that prophets and saints can conquer death and suffering, two Sikh Gurus and countless Sikhs have faced martyrdom. They did so to show to the world their belief in the eternity of their spirit and the fearlessness they acquired in the love of God. It is a lesson to the world that true devotion to God transcends the sorrow of life. The Master is not indifferent to the values and to the suffering of the virtuous at the hands of the wicked. To save and defend is His Characteristic (Birdh). He cares for devotion of His devotees and guards His prophets and saints from misery unless He wills and desires that their agonizing experience and painful martyrdom should serve higher purpose. This was the fourth day of the light half of the month of Jeth, Sambat 1663 (May 30, 1606 CE).

TEACHINGS OF GURU ARJAN DEV JI

The important teachings of the Sikh Gurus that were followed zealously were SIGNIFICANTLY DIFFERENT from the then prevalent religious practices of dominant religions in India. These were, mainly the following –

a) Equality of man kind – caste system was abolished by the First Guru. The second Guru started the practice of langar where all people in a Gurudwara could assemble to meditate, irrespective of the caste, and cook, serve and eat food together. The soul of every human was considered respectable and no human being was considered inferior to another. As caste system was abolished amongst the followers of the Gurus, literacy for all was advocated.

b) Equality between a man and woman was practiced. Every woman was considered capable of meditation, self realization and following all religious practices. A woman could independently follow her religion and was not considered impure on any occasion as also the man. Therefore, women were prohibited from wearing a veil. Dowry was prohibited amongst the followers of the Gurus. Sati was prohibited and widow remarriage was encouraged.

c) Equality in work and need to work was prescribed for all followers as also sharing of their income and wealth. As dignity of labor was stressed, all walks of people gained their self-esteem and joined the new religion. The Guru himself would devote substantial time in charity and organize relief camps in famines and natural calamities. The Guru also abolished the priestly class.

d) Equality of and respect for all religions was emphasized. The emphasis of the Sikh philosophy was on meditation and purity of action, not on the rituals, pilgrimages and dogmas. Therefore, in the compositions that were accepted in Sri Guru Granth Sahib came from respectable saints that owed allegiance to Islam or to Hinduism. Precisely, that is why, the foundation stone of the Golden Temple was laid by a Muslim Faqir, in the presence of many established and respected Sikhs.

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