ÿþ<HTML><HEAD><TITLE>ARJAN DEV GUR&#362 (1563-1606)</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="ARJAN,DEV,GURj,Person,Person"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279ARJAN DEV, GUR&#362 (1563-1606), fifth in the line of ten Gur&#363s or prophet teachers of the Sikh faith, was born on Bais&#257kh <i>vad&#299</i> 7, 1620 Bk/15 April 1563 at Goindv&#257l, in present day Amritsar district, to Bh&#257&#299 Je&#7789h&#257 who later occupied the seat of Gur&#363ship as Gur&#363 R&#257m D&#257s, fourth in succession from Gur&#363 N&#257nak, and his wife, B&#299b&#299 (lady) Bh&#257n&#299, daughter of Gur&#363 Amar D&#257s, the Third Gur&#363. The youngest son of his parents, (Gur&#363) Arjan Dev was of a deeply religious temperament and his father's favourite. This excited the jealousy of his eldest brother, Prith&#299 Chand. Once Gur&#363 R&#257m D&#257s had an invitation to attend at Lahore the wedding of a relation. The Gur&#363, unable to go himself, wanted one of his sons to represent him at the ceremony. Prith&#299 Chand, the eldest son, avoided going and made excuses. The second son, Mahadev, had little interest in worldly affairs. Arjan Dev willingly offered to do the Gur&#363's bidding. He was sent to Lahore with instructions to remain there and preach Gur&#363 N&#257nak's word until sent for. Arjan Dev stayed on in Lahore where he established a Sikh <i>sa&#7749gat</i>. From Lahore, he wrote to his father letters in verse, pregnant with spiritual overtones, giving vent to the pangs of his heart. Gur&#363 R&#257m D&#257s recalled him to Amritsar, and judging him fit to inherit Gur&#363 N&#257nak's mantle pronounced him his successor.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 Arjan entered upon the spiritual office on the death of Gur&#363 R&#257m D&#257s on 1 September 1581. Under his fostering care the Sikh faith acquired a strong scriptural, doctrinal and organizational base, and became potentially the force for a cultural and social revolution in the Punjab. Its religious and social ideals received telling affirmation in practice. It added to its orbit more concrete and permanent symbols and its administration became more cohesive. By encouraging agriculture and trade and by the introduction of a system of the collection for the common use of the community, a stable economic base was secured. Gur&#363 Arjan gave Sikhism its Scripture, the Granth S&#257hib, and its main place of worship, the Harimandar, the Golden Temple of modern day. He taught, by example, humility and sacrifice, and was the first martyr of the Sikh faith. The work of the first four Gur&#363s was preparatory. It assumed a more definitive form in the hands of Gur&#363 Arjan. Later Gur&#363s substantiated the principles manifested in his life. Gur&#363 Arjan thus marked a central point in the evolution of the Sikh tradition.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 Arjan remained in the central Punjab throughout his spiritual reign. Recorded history speaks of his movements between Goindv&#257l, Lahore, Amritsar, Tarn T&#257ran and Kart&#257rpur, near Jalandhar. His policy seems to have been one of consolidation and development. Despite the many forms of opposition which he had to face, Gur&#363 Arjan consolidated the community by his hymns, leadership and institutional reforms.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The first task that Gur&#363 Arjan undertook was the completion of the Amritsar pool. Sikhs came from distant places to join in the work of digging. The Gur&#363 also started extending the town. He had the Harimandar built in the middle of the holy tank and, according to <u>Gh</u>ul&#257m Muhayy ud-D&#299n alias B&#363&#7789e Sh&#257h (<i>Tw&#257r&#299<u>kh</u>-i-Punjab</i>), and Gi&#257n&#299 Gi&#257n Si&#7749gh (<i>Tw&#257r&#299<u>kh</u> Gur&#363 <u>Kh</u>&#257ls&#257</i>, Urdu), had the cornerstone of the building laid by the famous Muslim S&#363f&#299 M&#299&#257&#7749 M&#299r (1550-1635). <u>Gh</u>ul&#257m Muhayy ud-D&#299n states that Sh&#257h M&#299&#257&#7749 M&#299r came to Amritsar at Gur&#363 Arjan's request, and "with his own blessed hand put four bricks, one on each side, and another one in the middle of the tank. " As against the generality of the temples in India with their single east facing entrance, the new shrine was given four doors, one in each direction, symbolizing the catholicity of outlook to be preached from within it. Each door could also be taken to stand for one of the four castes which should be equally welcome to enter and receive spiritual sustenance. At the temple, Gur&#363 Arjan, in keeping with the tradition of his predecessors, maintained a community kichen which was open to all castes and creeds. Inside the temple, the chanting of hymns would go on for most hours of day and night. Around the temple developed markets to which the Gur&#363 invited traders from different regions to settle and open their business. Rest houses for pilgrims were also built and soon a city had grown up with the Harimandar as its focus. In addition Gur&#363 Arjan completed the construction of Santokhsar and R&#257msar <i>sarovars</i> started by his predecessor. The precincts of the peaceful and picturesque latter pool provided the quiet retreat where over a considerable period the Gur&#363 remained occupied in giving shape to the Sikh Scripture, the Granth S&#257hib.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 Arjan undertook a tour of the Punjab to spread the holy word. From Amritsar, he proceeded on a journey through the M&#257jh&#257 territory. Coming upon the site of the present shrine of Tarn T&#257ran (The Holy Raft across the Sinful Waters of Worldliness), 24 km south of Amritsar, he felt much attracted by the beauty of its natural surroundings. He acquired the land from the owners, the residents of the village of Kh&#257r&#257, and constructed a tank as well as a sanctuary which became pilgrim spots for Sikhs. Especially drawn towards Tarn T&#257ran were the lepers who were treated here by the Gur&#363 with much loving care. As he moved from village to village, Gur&#363 Arjan helped people sink wells and undertake several other works of public weal, especially to alleviate the hardship caused by the famine which then gripped the Punjab. The city of Lahore even today has a <i>baol&#299</i>, or well with steps going down to water level, built by Gur&#363 Arjan. Another town raised by the Gur&#363 was Kart&#257rpur, in the Jalandhar Do&#257b between the rivers Be&#257s and Sutlej. He also rebuilt a ruined village, Ruhel&#257, on the right bank of the River Be&#257s, and renamed it Sr&#299 Gobindpur or Sr&#299 Hargobindpur after his son (Gur&#363) Hargobind.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Many more people were drawn into the Sikh fold in consequence of Gur&#363 Arjan's travels. The Gur&#363's fame spread far and wide bringing to him devotees from all over the Punjab, from the eastern parts then called Hindust&#257n and from far-off lands such as K&#257bul and Central Asia. This growing following was kept united by an efficient cadre of local leaders, called <i>masands</i> who looked after the <i>sa&#7749gats</i>, Sikh centres, in far-flung parts of the country. They collected from the disciples <i>dasvandh</i> or one-tenth of their income which they were enjoined to give away for communal sharing, and led the Sikhs to the Gur&#363's presence periodically. The Gur&#363's assemblies had something of the appearance of a theocratic court. The Sikhs had coined a special title for him--Sachch&#257 P&#257dsh&#257h, i. e. the True King, as distinguished from the secular monarch. Offerings continued to pour in which in the tradition of the Gur&#363's household would be spent on feeding the poor and on works of public beneficence-the Gur&#363 and his family living in a state of self- imposed poverty in the way of the service of God.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;A son, Hargobind, was born to Gur&#363 Arjan and his wife, M&#257t&#257 Ga&#7749g&#257, in 1595. At the birth of his only child, there were rejoicings in the Gur&#363's household which are reflected in his hymns of thanksgiving preserved in the Gur&#363 Granth S&#257hib.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;A most significant undertaking of Gur&#363 Arjan's career which was brought to completion towards the close of his short life was the compilation of the &#256di (Primal) Granth, codifying the compositions of the Gur&#363s into an authorized volume. According to Sar&#363p D&#257s Bhall&#257, <i>Mahim&#257 Prak&#257sh</i>, he set to work with the announcement : "As the Panth (community) has been revealed unto the world, so must there be the Granth (book), too. " The <i>b&#257&#7751&#299</i>, Gurus' inspired utterance, had always been the object of highest reverence for the Sikhs as well as for the Gur&#363s themselves. It was equated with the Gur&#363 himself.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"The <i>b&#257&#7751&#299</i> is the Gur&#363 and the Gur&#363 <i>b&#257&#7751&#299</i>" (GG, 982). By accumulating the canon, Gur&#363 Arjan wished to affix the seal on the sacred word and preserve it for posterity. It was also to be the perennial fountain of inspiration and the means of self-perpetuation for the community.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 Arjan had his father's hymns with him. He persuaded B&#257b&#257 Mohan, Gur&#363 Amar D&#257s's son and his maternal uncle, to lend him the <i>poth&#299s</i> or collections of the compositions of the first three Gur&#363s and of some saints and s&#363f&#299s he had in his possession. In addition, he sent out emissaries in every direction in search of the Gur&#363s' compositions. The making of the Granth involved sustained labour and rigorous intellectual discipline. Selections had to be made from a vast mass of material. What was genuine had to be sifted from what was counterfeit. Then the selected material had to be assigned to appropriate musical measures, edited and recast where necessary, and transcribed in a minutely laid out order. Gur&#363 Arjan accomplished the task with extraordinary exactness. He arranged the hymns in thirty different <i>r&#257gas</i> or musical patterns. A precise method was followed in setting down the compositions. First came <i>&#347abdas</i> by the Gur&#363s in the order of their succession. Then came <i>a&#7779&#7789pad&#299s</i> and other poetic forms in a set order and the <i>v&#257rs</i>.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The compositions of the Gur&#363s in each <i>r&#257ga</i> were followed by those of the <i>bhaktas</i> in the same format. Gurmukh&#299 was the script used for transcription. A genius unique in spiritual insight and not unconcerned with methodological design had created a scripture with an exalted mystical tone and a high degree of organization. It was large in size - nearly 6, 000 hymns containing compositions of the first five Gur&#363s (Gur&#363 Arjan's own contribution being the largest) and fifteen saints of different faiths and castes, including the Muslim s&#363f&#299, Shai<u>kh</u> Far&#299d, Ravid&#257s, a shoemaker, and Sai&#7751, a barber.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 Arjan's vast learning in the religious literature of medieval India and the varied philosophies current at the popular and academic levels, besides his accomplishment in music and his knowledge of languages ranging from the Sanskrit of Jayadeva (Jaidev) through the neo-classical tradition in Hindi poetry then developing into the various dialects spread over the great expanse of northern and central India and Mah&#257r&#257sh&#7789ra is visible from his editing and evaluative work in putting together this authoritative collection. The completion of the &#256di Granth was celebrated with much jubilation. In thanksgiving, <i>ka&#7771&#257hpras&#257d</i> was distributed in huge quantities among the Sikhs who had come in large numbers to see the Holy Book. The Granth was ceremonially installed in the centre of the inner sanctuary of the Harimandar on Bh&#257do&#7749 <i>sud&#299</i> 1, 1661 Bk/16 August 1604. The revered Bh&#257&#299 Bu&#7693&#7693h&#257 who was chosen to take charge of the Granth opened it with reverence to receive from it the divine command or lesson as Gur&#363 Arjan stood in attendance behind. The following hymn was read as God's own word for the occasion :</p> <blockquote class="C1"><p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;He Himself hath succoured His saints in their work;</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;He Himself hath come to see their task fulfilled,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Blessed is the earth, blessed the tank;</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Blessed is the tank with <i>amrit</i> filled.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<i>Amrit </i>overfloweth the tank : He hath the task completed.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</blockquote></p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Granth S&#257hib, containing hymns of Gur&#363s and of Hindu and Muslim saints, was a puzzle for people of orthodox views. Complaints were carried to the Mu<u>gh</u>al emperor that the book was derogatory to Islam and other religions. The emperor, who was then encamped at Ba&#7789&#257l&#257 in the Punjab asked to see Gur&#363 Arjan who sent Bh&#257&#299 Bu&#7693&#7693h&#257 and Bh&#257&#299 Gurd&#257s, two revered Sikhs, with the Granth. The book was opened at random and read from the spot pointed out by Akbar. The hymn was in praise of God. So were the others, read out subsequently. Akbar was pleased and made an offering of fifty-one gold mohars to the Granth S&#257hib. He presented Bh&#257&#299 Bu&#7693&#7693h&#257 and Bh&#257&#299 Gurd&#257s with robes of honour and gave a third one for the Gur&#363. Akbar had himself visited Gur&#363 Arjan earlier, at Goindv&#257l, in November 1598 and besought him for spiritual guidance. At the Gur&#363's instance, the Emperor remitted 10 to 12 per cent of the land revenue in the Punjab.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 Arjan was an unusually gifted and prolific poet. Over one-third of the &#256di Granth consists of his own utterances. They comprise more than two thousand verses. These are in part philosophical, enshrining his vision of the Absolute, the unattributed and the transcendental Brahman as also of God the Beloved. The deeper secrets of the self, the immortal divine spark lodged in the tenement of the flesh and of the immutable moral law regulating the individual life no less than the universe, find repeated expression in his compositions. Alternating with these is his poetry of divine love, of the holy passion for the eternal which is the true yoga pursuit in joining the finite person to the infinite. In this devotional passion all humanity, without distinction of caste or status, is viewed as one and equally worthy to touch the feet of the Lord. The Gur&#363's lines are resplendent with bejewelled phrases and his hymns full of haunting melody. The essential message of his hymns is meditation on <i>n&#257m</i>. Deep feelings of universal compassion find expression in his compositions binding the entire universe in a mystical union of love, in a sanctum of experience where nothing so gross as hate and egoism enters. His famous <i>Sukhman&#299 (q. v.), </i> the Psalm of Peace, which has been commented upon many times and rendered into several Indian and foreign languages, is a symmetrical structure of twenty-four cantos, each of eight five-couplet stanzas, preceded by a <i>&#347lok&#257</i> or key couplet expressing the motif of the entire canto following. In this composition Gur&#363 Arjan expatiated on the concept of Brahmgi&#257n&#299 (the enlightened soul). According to him, this enlightenment can be attained only through meditation on <i>n&#257m</i>, the Lord's Name, and through the Gur&#363's grace. In depicting the attributes of the Brahmgi&#257n&#299, he has compared him to a lotus flower which immersed in mud and water is yet pure and beautiful. Without ill-will or enmity towards anyone, he is forever courageous and calm.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 Arjan's compositions are in two strains from the point of view of the choice of vocabulary. In portions which are mainly philosophical in content, the character of the language is close to Braj&#299 Hindi. In those portions where the main inspiration is devotional or touching the human personality with compassion and that peace which no pain, sorrow or encounter with evil may disturb, he uses the western Punjabi idiom which before him had been employed in similar contexts by Gur&#363 N&#257nak. In a few of his hymns he has employed the current terminology of popular Islam in order to emphasize tolerance and inter-religious goodwill. A few of his compositions, like Gur&#363 N&#257nak's before him, are couched in the Pr&#257krit idiom called Sahaskrit&#299 or G&#257th&#257. Gur&#363 Arjan's many-sided learning is witnessed in his own compositions as well in the editing of the Holy Volume and his commentary on the work of the <i>bhaktas</i> whose compositions he included in &#256di Granth.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In the time of Gur&#363 Arjan the Sikh faith gained a large number of adherents. On the testimony of a contemporary Persian source, the <i>Dabist&#257n-i-Maz&#257hib</i>, "During the time of each Mahal (Gur&#363) the Sikhs increased till in the reign of Gur&#363 Arjan Mall they became numerous and there were not many cities in the inhabited countries where some Sikhs were not to be found. "</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 Arjan's martyrdom, pregnant with far-reaching consequences in the history of Sikhism and of the Punjab, occurred on Je&#7789h <i>sud&#299 </i>4, 1663 Bk/30 May 1606 after a period of imprisonment and torture. The scene of the Gur&#363's torture was a platform outside the Fort of Lahore near the River R&#257v&#299. In the eighteenth century a shrine, &#7692ehr&#257 S&#257hib, was erected on the spot where every year the day is marked by a vast concourse of pilgrims coming from all over the Sikh world.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;There are conflicting accounts of the circumstances leading to Gur&#363 Arjan's death. A Sikh tradition places the responsibility on a Hindu Khatr&#299 official, Chand&#363, whose pride had been hurt when the Gur&#363 refused to accept his daughter as a wife for his son, Hargobind. However, although Chand&#363 took his opportunity to add to the Gur&#363's suffering, it is hardly likely that he had the influence to cause it. The real cause was the attitude of the Emperor himself. Jah&#257&#7749g&#299r who succeeded Akbar on the throne of Delhi in 1605 was not as liberal and tolerant as his father. In his early years on the throne, he depended more on the orthodox section among his courtiers. This coterie was under the influence of Shai<u>kh</u> Ahmad of Sirhind (1569-1624), leader of the Naqshband&#299 order of the S&#363f&#299s. The Sikhs were the first to bear the brunt of Jah&#257&#7749g&#299r's malice . Jah&#257&#7749g&#299r felt especially alarmed at the growing influence of Gur&#363 Arjan. As he wrote in his <i>Tuzk</i>: "So many of the simple-minded Hindus, nay, many foolish Muslims too had been fascinated by the Gur&#363'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 that he be brought into the fold of Islam. "</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Within a few months of Jah&#257&#7749g&#299r's succession, his son, <u>Kh</u>usrau, rebelled against his father and, on his way to Lahore, met Gur&#363 Arjan at Goindv&#257l and sought his blessing. According to the <i>Mahim&#257 Prak&#257sh</i>, the Prince partook of the hospitality of the Gur&#363 k&#257 La&#7749gar and resumed his journey the following morning. Nevertheless after the rebellion had been suppressed and <u>Kh</u>usrau apprehended, Jah&#257&#7749g&#299r wreaked terrible vengeance on the people he suspected of having helped his son. Gur&#363 Arjan was heavily fined and on his refusal to pay the fine was arrested. To quote again from Jah&#257&#7749g&#299r's memoirs : "I fully knew of his heresies, and I ordered that he should be brought into my presence, that his property be confiscated and that he should be put to death with torture. "</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Gur&#363 was taken to Lahore. For several days he was subjected to extreme physical torment. He was seated on red hot iron plates and burning sand was poured over him. He was made to take a dip in boiling water. M&#299&#257&#7749 M&#299r, the Gur&#363's Muslim friend, came to see him and offered to intercede on his behalf. But the Gur&#363 forbade him and enjoined him to find peace in God's Will. The Gur&#363 was then taken to the R&#257v&#299. A dip in the river's cold water was more than the blistered body could bear. Wrapped in meditation, the Gur&#363 peacefully passed away. As a contemporary Jesuit document-a letter written from Lahore on 25 September 1606 by Father Zerome Xavier--says, "In that way their good Pope died, overwhelmed by the sufferings, torments, and dishonours. " The man who derived the most satisfaction from the execution of Gur&#363 Arjan Dev was Shai<u>kh</u> Ahmad Sirhind&#299 Mujaddid-i-alf-i-S&#257n&#299. In his letter, as quoted in the <i>Makt&#363b&#257t-i-Im&#257m-i-Rabb&#257n&#299</i>, he expressed jubilation over "the execution of the accursed <i>k&#257fir</i> of Goindv&#257l. "</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 Arjan's martyrdom marked the fulfilment of Gur&#363 N&#257nak's religious and ethical injunctions. Personal piety must have a core of moral strength. A virtuous soul must be a courageous soul. Willingness to suffer trial for one's convictions was a religious imperative. Gur&#363 Arjan's life exemplified this principle.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Of Gur&#363 Arjan's personality and death, his kinsman and contemporary, the revered Sikh savant Bh&#257&#299 Gurd&#257s, wrote in his <i>V&#257r&#257&#7749</i>, XXIV. 23 :</p> <blockquote class="C1"><p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;As fishes are at one with the waves of the river,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;So was the Gur&#363, immersed in the River that is the Lord :</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;As the moth merges itself at sight into the flame,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;So was the Gur&#363's light merged with the Divine Light.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In the extremest hours of suffering he was aware of nothing but the Divine Word,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Like the deer who hears no sound but the ringing of the hunter's bell.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Like the humming-bee who is wrapped inside the lotus,</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;He passed the night of his life as in a casket of bliss;</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Never did he forget to utter the Lord's word, even as the <i>ch&#257trik</i> fails never to utter its cry;</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;To the man of God joy is the fruit of devotion and meditation with equanimity in holy company.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;May I be a sacrifice unto this Gur&#363 Arjan.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</blockquote></p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gur&#363 Arjan was succeeded on the spiritual throne by his son, Hargobind.</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> Ganda Singh, <i>Gur&#363 Arjan's Martyrdom Reinterpreted</i>. Patiala, 1969<BR> <li class="C1"> Macauliffe, Max Arthur, <i>The Sikh Religion</i>. Oxford, 1909<BR> <li class="C1"> Gunindar Kaur, <i>The Guru Granth Sahib : Its Physics and Metaphysics</i>. Delhi, 1981<BR> <li class="C1"> Teja Singh, <i>Psalm of Peace</i>. Bombay, 1937<BR> <li class="C1"> Jodh Si&#7749gh, Bh&#257&#299, <i>Sr&#299 Kart&#257rpur&#299 Bi&#7771 de Darshan</i>. Patiala, 1968<BR> <li class="C1"> Satib&#299r Si&#7749gh, <i>Partakh HarI</i>. Jalandhar, 1977<BR> <li class="C1"> S&#363r&#299, Kart&#257r Si&#7749gh, <i>Gur&#363 Arjan Dev te Sant D&#257d&#363 Di&#257l</i>. Chandigarh, 1969<BR> </ol><p class="CONT">Gurbachan Si&#7749gh T&#257lib<br></p><BR> </font> <img src="counter.aspx" width="1px" height="1px" alt=""> </HTML></BODY>