This fusion piece was composed in collaboration with Peter Rand (Keys), Saranya Varma (Vocals), Nicola Offidani (Guitar), Raul Rodriguez (Drums), and Rob Glass (Bass). Thanks for listening, liking, and sharing!
Update from June 2016
I just realized ... Since I started putting videos on youtube, more than one-million minutes have been watched on my channel. I don't know most of the people who listen to my music but I am very grateful for their love and inspiration.
Update from December 2020
Thanks for continuing to share these videos and music with your hearts, friends and families.
Copy Spotify's annual report
Youtube Playlist
I don't put a lot of my music on YouTube because frankly it is easier to just publish music without videos. But among the ones that I have posted, these are my favorite:
Saas Saas Simro Gobind - Meaning
Listening to the complete Guru
I come in the vicinity of oneness
Remembering oneness in every breath
I erase all the pain inside
Asking for the dust of Saints' feet
I abandon fleeting waves of desire
Renouncing my ego, praying with Saints
I cross life's ocean of fire
Bowing down to the complete Guru
I fill my coffers with divine wealth
Remember always, in every breath. We all know what is right. What is good to do. Yet there are moments where we forget what is right and good. This is when transgressions happen. We all know anger is bad. Kindness is good. We all know greed is bad and lust is bad. But we all fall into the trap. Momentarily.
Story of Karna and Arjuna. Karna knew how to kill arjun. But he had a momentary lapse. That was the cause of his defeat. He forgot. And Krishna reminds Arjun this which is why he is able to vanquish Karna.
Abandon the waves of fleeting desire,
and pray for the dust of the feet of the Saints.
Renounce your selfishness and conceit and offer your prayers.
In the Saadh Sangat, the Company of the Holy, cross over the ocean of fire.
I come in the vicinity of oneness
Remembering oneness in every breath
I erase all the pain inside
Asking for the dust of Saints' feet
I abandon fleeting waves of desire
Renouncing my ego, praying with Saints
I cross life's ocean of fire
Bowing down to the complete Guru
I fill my coffers with divine wealth
- Guru Arjan (Translated by Shivpreet Singh)
Lyrics - Saas Saas Simro Gobind
Sās sās simro gobinḏ
Man anṯar kī uṯrai cẖinḏ
Pūre gur kā sun upḏes
Pārbarahm nikat kar pekẖ
Ās aniṯ ṯyāgo ṯarang
Sanṯ janā kī ḏẖūr man mang
Āp cẖẖod benṯī karho
Sāḏẖsang agan sāgar ṯarho
Har ḏẖan ke bẖar leho bẖandār
Nānak gur pūre namaskār
For lyrics and meanings in Punjabi and Hindi see below.
The Music
The music was done in collaboration with two local musicians from the bay area - Jeremy Marais on the Saxophone and Suellen Primost on the cello. Music for the entire album was recorded within 2 hours by the instrumentalists; then it took 2-3 years to mix. Like my previous arrangements, the chordal structure is highly repetitive, which is important in spiritual music. With the repetitiveness, the music is doing a meditation and disappears into the essence of the words.
The melodic composition is not mine. The oldest version I have heard from is Bhai Tarlochan Singh; but it is possible that the tune came from before. The shabad is sung in this dhanasri bandish that seems to have been passed from generations. Guru Arjan wrote the shabad in Raag Gauri in which depth, fearlessness beauty, and removal of the dirt of ego are oft repeated themes. I have composed the shabad in raag Gauri as well.
Key Themes in The Shabad
The melodic composition is not mine. The oldest version I have heard from is Bhai Tarlochan Singh; but it is possible that the tune came from before. The shabad is sung in this dhanasri bandish that seems to have been passed from generations. Guru Arjan wrote the shabad in Raag Gauri in which depth, fearlessness beauty, and removal of the dirt of ego are oft repeated themes. I have composed the shabad in raag Gauri as well.
Key Themes in The Shabad
Saas Saas Simro Gobind comes from Guru Arjan's poem Sukhmani Sahib, or the Pearl of Bliss. The words are relatively simple and beautiful. Incessant remembrance of oneness, relinquishing of the ego through the help of the true guru, and the resulting bliss and proximity to the supreme are key themes of the shabad.
Incessant Remembrance of Oneness: Truth, Love, and Beauty
Remember always, in every breath. We all know what is right. What is good to do. Yet there are moments where we forget what is right and good. This is when transgressions happen. We all know anger is bad. Kindness is good. We all know greed is bad and lust is bad. But we all fall into the trap. Momentarily.
What’s a good time? Every second is the right time. Guru Arjan says Pal Pal Nimakh Sadaa Har Japne in Bilawal in the shabad Charan Kamal.
Story of Karna and Arjuna. Karna knew how to kill arjun. But he had a momentary lapse. That was the cause of his defeat. He forgot. And Krishna reminds Arjun this which is why he is able to vanquish Karna.
In Deh Shiva Bar Mohe, Guru Gobind reminds himself never to forget what is right. Kabhu naa Taron ... never shirk he says. He doesn’t have to tell us what is good or bad. We can often make the discretion. It is hard to remember to do good all the time. It is difficult to remember to do right Always. But it is right to always fight the courageous fight of life. Guru Nanak sings of this fight in Jaisi Main Aveh.
Saas Saas Simro Gobind - Alternative English Meanings
Ashtapadee
Listen to the Teachings of the Perfect Guru;
see the Supreme Lord God near you.
With each and every breath, meditate in remembrance on the Lord of the Universe,
Ashtapadee
Listen to the Teachings of the Perfect Guru;
see the Supreme Lord God near you.
With each and every breath, meditate in remembrance on the Lord of the Universe,
and the anxiety within your mind shall depart.
Abandon the waves of fleeting desire,
and pray for the dust of the feet of the Saints.
Renounce your selfishness and conceit and offer your prayers.
In the Saadh Sangat, the Company of the Holy, cross over the ocean of fire.
Fill your stores with the wealth of the Lord.
Nanak bows in humility and reverence to the Perfect Guru. ||1||
Nanak bows in humility and reverence to the Perfect Guru. ||1||
Lyrics in Gurmukhi
ਪੂਰੇ ਗੁਰ ਕਾ ਸੁਨਿ ਉਪਦੇਸੁ ॥
ਪਾਰਬ੍ਰਹਮੁ ਨਿਕਟਿ ਕਰਿ ਪੇਖੁ ॥
ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥
ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥
ਆਸ ਅਨਿਤ ਤਿਆਗਹੁ ਤਰੰਗ ॥
ਸੰਤ ਜਨਾ ਕੀ ਧੂਰਿ ਮਨ ਮੰਗ ॥
ਆਪੁ ਛੋਡਿ ਬੇਨਤੀ ਕਰਹੁ ॥
ਸਾਧਸੰਗਿ ਅਗਨਿ ਸਾਗਰੁ ਤਰਹੁ ॥
ਹਰਿ ਧਨ ਕੇ ਭਰਿ ਲੇਹੁ ਭੰਡਾਰ ॥
ਨਾਨਕ ਗੁਰ ਪੂਰੇ ਨਮਸਕਾਰ ॥੧॥
Lyrics and Meanings in Hindi - Prof. Sahib Singh
पूरे गुर का सुनि उपदेसु ॥ पारब्रहमु निकटि करि पेखु ॥ सासि सासि सिमरहु गोबिंद ॥ मन अंतर की उतरै चिंद ॥ आस अनित तिआगहु तरंग ॥ संत जना की धूरि मन मंग ॥ आपु छोडि बेनती करहु ॥ साधसंगि अगनि सागरु तरहु ॥ हरि धन के भरि लेहु भंडार ॥ नानक गुर पूरे नमसकार ॥१॥
पद्अर्थ: निकटि = नजदीक। करि = कर के। पेखु = देख। मन अंतर की = मन के अंदर की। चिंद = चिन्ता। अनित = ना नित्य रहने वालियां। तरंग = लहरें। मन = हे मन! आपु छोडि = अपना आप छोड़ के। अगनि सागरु = (विकारों की) आग का समुंदर। भंडार = खजाने।1।
अर्थ: (हे मन!) पूरे सतिगुरु की शिक्षा सुन, और, अकाल-पुरख को (हर जगह) नजदीक जान के देख।
(हे भाई!) हर दम प्रभु को याद कर, (ताकि) तेरे मन के अंदर की चिन्ता मिट जाए।
हे मन! नित्य ना रहने वाली (चीजों की) आशाओं की लहरें त्याग दे, और संत जनों के पैरों की ख़ाक मांग।
(हे भाई!) स्वैभाव छोड़ के (प्रभु के आगे) अरदास कर, (और इस तरह) साधसंगति में (रह के) (विकारों की) आग के समुंदर से पार लांघ।
हे नानक! प्रभु-नाम-रूपी धन के खजाने भर ले और पूरे सतिगुरु को नमस्कार कर।1।
Every Breath (Poem by Shivpreet Singh)
Every breath.
This word
reminds me
of your name
every breath.
I imagine you unseen
From the little that I see
And inhale your wonder
in every breath.
O resident
of every atom
O enlivener
of every motion
Every breath
O pervader
Of every direction
O permeator
Of every conscience
Every breath
I have felt
your power
in every breath.
Your hue
in every color,
Your essence
In every perfume
Your whisper
In every breath.
Brings
This word
From numb chaos
To a vibrant stillness
This oneness
Instills my breath
In every other breath
Every breath
Saas saas.
In 2016, I found the following article by K.S. Bains very interesting: it talks about the achievements of Guru Arjan that are often overlooked. Following this article is youtube playlist of Guru Arjan Dev's shabads. After that are some notes I took in 2020 before a kirtan dedicated to the martyrdom of Guru Arjan Dev. Also towards the end of this note is a playlist of shabads of Guru Arjan
K.S. Bains on the first Sikh martyr, who changed the course of Sikhism
The martyrdom of Guru Arjan Dev changed the path of progress of the Sikh religion. While paying homage to him on his martyrdom day, we generally highlight the compilation of the Adi Granth and the construction of the Golden Temple as his main contributions. No doubt, these are two very concrete statements of crystallisation of the Sikh religion, the former becoming the seat and the latter the holy book, the two bases of any religion. However, we generally overlook his other very significant contributions.
Hari Ram Gupta, in his book, History of Sikh, observes:
"Guru Arjan, Fifth in succession, was the first Guru born as a Sikh. He proved himself an original thinker, illustrious poet, practical philosopher, great organiser, eminent statesman, shining sage, saint and seer, composer of music, scholar, founder of tanks and towns, embodiment of love, humility and service, and the first martyr to faith. He was a dutiful son, conciliatory brother, loving husband, inspiring father, beloved master and devoted servant of God. He possessed a tender heart but resolute will. He was forgiving but fearless, firm in his faith like a rock, but never a fanatic. He completely changed the external aspect of Sikh religion."
There are enough occurrences in his life to write about each of the qualities mentioned. That will require volumes. I will dwell only on two aspects, namely, putting finances on a sound footing and encouraging trade and commerce.
The fourth Guru, Guru Ramdas, had started the institution of angtias to accept offerings from the Sikhs from their allotted areas and pass on the same to the guru. Another similar category was asand, a slightly higher position than that of a sangtia. Taking a cue from the Muslim system of zakat, he called upon his followers to contribute daswandh, or 10 per cent of their income, to the Guru. Sangtias/masands were asked to encourage the Sikhs to contribute and make collections on behalf of the Guru. To strengthen the system and make it workable on a long-term basis, he laid down that the sangtias/masands could keep tith, or 33 per cent of the offerings with them as their service fees and pass on the remaining two-thirds to the Guru. This system worked well and helped the Guru in taking various measures in the expansion of Sikhism. We all know about his great work in constructing gurdwaras, townships and the like. With the regular flow of finances, the entire system of collecting funds was streamlined, thus helping the Guru with his plans.
He encouraged his followers to take to trade and commerce. There were three reasons behind this. First, most of the followers at that time were subsistence farmers and did not enjoy proper social status. Trading increased the income of the farmers. Alongside, it encouraged the coming up of a stronger agricultural class who started enjoying higher social status and got some surplus to spend and live well.
Secondly, another section of society, the traders, became his followers. His followers not only traded in the adjoining areas but went right up to Kabul and beyond for trading in dry fruits and more importantly, horses. Initially, they brought horses for the purpose of trading and earning a profit. However, gradually, they started keeping the animals for their own use, too. Owning a horse was a symbol of great social status and superiority.
Gupta observes that this made them fearless and free from caste prejudices. There is, however, another aspect that is of greater significance. Slowly, with the owning of horses Sikhs started acquiring proficiency in riding and tent-pegging. They also started going for shikar and became adept in the use of various arms that are normally a part of cavalry.
Thirdly, these owners of horses and their attendants became ready raw material for forming an army, should such a need arise. It did happen in the time of the sixth Guru. Now, the question arises whether such a development was something which happened on its own or the Guru could foresee the shape of things to come. He was aware of the fact that as the religion expanded and the organisation became well-ordered and well-knit the finances and social status of the followers improved and they started living in style, they were bound to come into conflict with the state. The author of Dabistan observes, "Some of the Sikh Gurus took to agriculture and others to trading. They became good horsemen, created their own identity and acquired the position of a separate state within the Moghul State."
A few days before his martyrdom, the Guru sent to his 11-year-old son a bel fruit with five copper pieces as a token of nominating him as the next Guru. He also sent an injunction through the Sikh who carried the bel: Let him sit fully armed on his throne and maintain his army to the best of his ability. The rest, as they say, is history.
Guru Arjan Dev gave the Sikhs their church and their holy book. With these, the Sikh became a separate identity as distinct from Hindus and Muslims. The Faith acquired a strong spiritual, doctrinal and organisational base and became a potential force in encouraging a social revolution in Punjab. Khushwant Singh has observed Arjan Devji "became the seed of the Sikh church as well as Punjabi nation."
Shabads of Guru Arjan:
Other Notes:
This week marks the Martyrdom Day (Shaheedi Diwas) of Guru Arjan Dev. In preparation for a talk about the martyrdom this week, I am compiling this research:
During Guru Arjan's time, a community formed in the city of Amritsar. This community believed believed in the oneness of all and disregarded the superstitions propagated by the established religions.
Guru Arjan orchestrated the compilation of a scripture call the Adi Granth, which contained poetry of oneness. In addition to poetry from the five Gurus, it contains the poetry of Hindu and Muslim saints who also believed in oneness. There is evidence from a recent PhD thesis that kirtan (the singing of the songs of oneness) was started around Amritsar even before the construction of a temple. Then a glorious temple called Darbar Sahib was built with the help of volunteers in Amritsar. The foundation stone was laid by the reputed Muslim Sufi Saint, Mian Mir. Darbar Sahib had doors on all sides, indicating that these were open to all castes and communities.
PLOT AGAINST GURU SAHIB
In "Tuzuk-i-Jahagiri" ("Memoirs of Jahangeer"), Jahangeer wrote:
"In Gobindwal, which is on the river Biyah (Beas), there was a Hindu named Arjun, in the garments of sainthood and sanctity, so much so that he had captured many of the simple-hearted of the Hindus, and even of the ignorant and foolish followers of Islam, by his ways and manners, and they had loudly sounded the drum of his holiness. They called him Guru, and from all sides stupid people crowded to worship and manifest complete faith in him. For three or four generations (of spiritual successors) they had kept this shop warm. Many times it occurred to me to put a stop to this vain affair or to bring him into the assembly of the people of Islam.
At last when Khusro passed along this road this insignificant fellow proposed to wait upon him. Khusro happened to halt at the place where he was, and he came out and did homage to him. He behaved to Khusro in certain special ways, and made on his forehead a finger-mark in saffron, which the Indians (Hindus) call qashqa (Tilak) and is considered propitious. When this came to my ears and I clearly understood his folly, I ordered them to produce him and handed over his houses, dwelling-places, and children to Murtaza Khan, and having confiscated his property commanded that he should be put to death."
Guru Arjan Dev Jee sowed the seed of martyrdom which flourished after him and became the heritage of the Sikh People. Guru Sahib physically manifested and lived the Divine message of Gurbaani of conquering death and suffering, remaining fearless in defending the Truth, and showing the extremes one can take in remaining steadfast in the love of Waheguru and Guru Nanak Jee's Sikhi. Guru Arjan Dev Jee said, lived, and showed that he can accept Shaheedi (martyrdom) but he cannot accept insult. The way a leader or prophet lives becomes the character of the followers. Guru Sahib showed that a Sikh should live in dignity and die with honour, and that a Sikh should never tolerate insult or oppression.
What do we learn?
Fearlessness
Boundless Optimism
Fighting Opression
Traditionally, Sikhs commemorate the martyrdom by the free distribution of sweetened and chilled drinks to all. Instead of remembering this event through mourning, the Guru taught the Sikhs to accept Gods will as sweet. Therefore, Sikhs changed negativity to positivity by turning an attack upon them into a chance to serve others. Sikhs honour the Guru’s burning by cooling everyone else. This is Chardi-Kala.
From Shabad to Shahadat: Why is it relevant today?
Department of Guru Nanak Sikh Studies Panjab University (PU), Chandigarh organized a Special lecture commemorating the great Martyrdom day of Sri Guru Arjan Dev Ji. The lecture was delivered by Professor Jaspal Kaur Kaang Chairperson of the Department to her research Scholars on the topic ‘Guru Arjan: Shabad to Shahadat Tak’.
The Real Story of One of the Greatest Martyrdoms:
Amritsar becomes the center of the philosophy of oneness
Amritsar becomes the center of the philosophy of oneness
During Guru Arjan's time, a community formed in the city of Amritsar. This community believed believed in the oneness of all and disregarded the superstitions propagated by the established religions.
More and more people of different religions and castes were embracing the path of oneness and becoming Sikhs (meaning disciples). The higher caste Hindus did not like this. The Muslim clergy also did not like this and saw Guru Arjan Dev Jee as a threat to the propagation of Islam. As a consequence of this they made plans against Guru Sahib.
There is also a personal story that is relevant here.
EMPEROR JAHANGEER & GROWING ENEMIES OF THE SIKHS
After the death of Mughal Emperor Akbar in 1605, his son Jahangir sat on the throne. Unlike his liberal, tolerant and open-minded father, Jahangeer’s policies and views were to fanatical and radical in pursuit of spreading Islam. The enemies of Guru Sahib took advantage of this highly charged atmosphere.
Prithi Chand: To begin with, it was Guru Sahib's elder brother, who devoted his whole life to harm the Guru in every possible way.
Chandu Shah: He was the Brahman advisor and officer of Jahangeer. He held animosity over his daughter's non-alliance with the Guru Sahib's son, which is considered the main fuel for his vendetta.
Naqshbandi, Sheikh Ahmad Sirhindi and Sheikh Fareed Bukhari, (Murtaza Khan), Governor of Panjab: Zealous Muslims who were jealous of the growing popularity of Sikhi and considered Guru Arjan Dev jee and the Sikhs a threat to the growth of Islam.
Mahesh Daas Bhatt (known as Birbal): An anti-Sikh Hindu Brahmin, who considered Guru Arjan Dev jee a threat to Brahmanism.
Prithi Chand: To begin with, it was Guru Sahib's elder brother, who devoted his whole life to harm the Guru in every possible way.
Chandu Shah: He was the Brahman advisor and officer of Jahangeer. He held animosity over his daughter's non-alliance with the Guru Sahib's son, which is considered the main fuel for his vendetta.
Naqshbandi, Sheikh Ahmad Sirhindi and Sheikh Fareed Bukhari, (Murtaza Khan), Governor of Panjab: Zealous Muslims who were jealous of the growing popularity of Sikhi and considered Guru Arjan Dev jee and the Sikhs a threat to the growth of Islam.
Mahesh Daas Bhatt (known as Birbal): An anti-Sikh Hindu Brahmin, who considered Guru Arjan Dev jee a threat to Brahmanism.
PLOT AGAINST GURU SAHIB
These men with jealousies in their hearts, concocted the real story of Guru Sahib sheltering the rebellious Khusro, Jahangeer's son, who had fled a battle with his father and was a fugitive, to rouse the rage of Emperor Jahangeer which added fuel to the blazing fire. Along with these circumstances Guru Sahib's increasing influence on large numbers of Hindus and Muslims to adopt Gurmat, created a stir in the minds of the Brahmin Pandits (Hindu priests) and the Qazis (Muslim priests). The compilation of Sri Aad Granth jee (the early version of Sri Guru Granth Sahib Jee) was considered a serious blow to the monopolies and social oppression maintained by so-called men of religion. Through all these circumstances Guru Arjan Sahib Jee fell a victim to the bigotry and inhumanity of Jahangeer.
ARREST OF GURU SAHIB
In "Tuzuk-i-Jahagiri" ("Memoirs of Jahangeer"), Jahangeer wrote:
"In Gobindwal, which is on the river Biyah (Beas), there was a Hindu named Arjun, in the garments of sainthood and sanctity, so much so that he had captured many of the simple-hearted of the Hindus, and even of the ignorant and foolish followers of Islam, by his ways and manners, and they had loudly sounded the drum of his holiness. They called him Guru, and from all sides stupid people crowded to worship and manifest complete faith in him. For three or four generations (of spiritual successors) they had kept this shop warm. Many times it occurred to me to put a stop to this vain affair or to bring him into the assembly of the people of Islam.
At last when Khusro passed along this road this insignificant fellow proposed to wait upon him. Khusro happened to halt at the place where he was, and he came out and did homage to him. He behaved to Khusro in certain special ways, and made on his forehead a finger-mark in saffron, which the Indians (Hindus) call qashqa (Tilak) and is considered propitious. When this came to my ears and I clearly understood his folly, I ordered them to produce him and handed over his houses, dwelling-places, and children to Murtaza Khan, and having confiscated his property commanded that he should be put to death."
Tortures
Chandu, the officer of Jahangeer, was in charge of torturing Guru Sahib. Guru Sahib told them, "I bear no enemies or ill-will against any one. All happens as God Almighty wills it to happen. I am prepared to accept His Will. You may do what you like".
Day 1 of Torture: Chandu began to torture the Guru. On the first day, Guru Jee was not given anything to eat or drink. He was kept awake and not allowed to sleep at night. During the day his body was left in the full exposure of the burning heat of the sun. Guru Sahib bore all this calmly. He remained immersed in Simran and repeated from his lips, "WaaheGuroo, WaaheGuroo, WaaheGuroo..." and sang Shabads from Gurbaani.
Day 2 of Torture: On the following day, Chandu made the Guru sit in a large copper vessel. He filled the vessel with water. He ordered his men to light a fire under the copper vessel. The water began to get hot. After a time, the water began to boil. It scaled Guru Sahib's body. But Guru Jee sat calmly and quietly. He showed no feeling of pain, nor did he cry out or even sigh. He felt no anger against those who were torturing him. He remained absorbed in the sweet remembrance of Waheguru and repeated, "All is happening, O Waheguru, according to Thy Will. Thy Will is ever sweet to me." The boiling water made the Guru's flesh soft and left blisters all over the body.
Day 3 of Torture: On the third day, Chandu ordered his men, "Make some sand red hot in iron pans. Seat the Guru in burning water. Then pour the red hot sand over his head and body". The water boiled Guru Sahib's flesh from below. The burning red-hot sand burned Guru Jee's head and body from above. The persons engaged in torturing him were wet with sweat. They felt most uncomfortable because of the heat. It was the hottest summer month. But Guru Sahib kept calm and quiet. Again, Guru Jee felt no pain, nor did he cry out, sigh or feel anger. He kept thinking of Waheguru and doing Simran. Guru Jee repeated:
Baba Mian Meer Jee (a Muslim Sufi Saint and friend of Guru Sahib) tried to intercede on behalf of Guru Sahib but Guru Jee forbid him to interfere in the "Will of the Almighty". Guru Sahib said, "All is happening in accordance with Waheguru's Will. Men who stand for Truth have often to suffer. Their sufferings give strength to the cause of Truth. Go, brother. Pray for me. Pray for the success of my cause. Pray for Victory to Truth."
Day 4 of Torture: On the fourth day, Guru Jee was made to sit on an iron plate. It was heated from below. The iron plate became red hot with the heat. Guru Jee's flesh began to be roasted. Burning red-hot sand was poured on his body. Guru Sahib sat calm and quite, without a cry or sigh, feeling no physical pain. He sat with his mind fixed on Waheguru and physically living the message of Gurbaani and accepting the Will of Waheguru sweetly.
Day 5 of Torture: On the fifth day, Guru Sahib was taken to the bank of the River Raavi bounded in shackles. Guru Sahib's physical body was covered with burns and blisters. Guru jee was pelted with rocks. One rock hit Guru jee on his forehead which led to bleeding. Two drops of blood fell to the ground. Jahangeer had given strict orders that Guru jee should be tortured to death in a such a way that his blood should not fall on the ground in the belief that a holy or great man's blood spilling on the ground leads to further martyrs being born. This tradition was called Nasar law and was upheld by Genghis Khan. To hide the bloodied body of Guru jee, the soldiers threw Guru jee's body in the River Raavi and then concocted a story that Guru jee went to bathe and never came out of the river. This fake story was used to firstly, make the martyrdom into a suicide case and ensure that people do not revolt in response to the barbaric martyrdom of Guru jee.
Day 1 of Torture: Chandu began to torture the Guru. On the first day, Guru Jee was not given anything to eat or drink. He was kept awake and not allowed to sleep at night. During the day his body was left in the full exposure of the burning heat of the sun. Guru Sahib bore all this calmly. He remained immersed in Simran and repeated from his lips, "WaaheGuroo, WaaheGuroo, WaaheGuroo..." and sang Shabads from Gurbaani.
Day 2 of Torture: On the following day, Chandu made the Guru sit in a large copper vessel. He filled the vessel with water. He ordered his men to light a fire under the copper vessel. The water began to get hot. After a time, the water began to boil. It scaled Guru Sahib's body. But Guru Jee sat calmly and quietly. He showed no feeling of pain, nor did he cry out or even sigh. He felt no anger against those who were torturing him. He remained absorbed in the sweet remembrance of Waheguru and repeated, "All is happening, O Waheguru, according to Thy Will. Thy Will is ever sweet to me." The boiling water made the Guru's flesh soft and left blisters all over the body.
Day 3 of Torture: On the third day, Chandu ordered his men, "Make some sand red hot in iron pans. Seat the Guru in burning water. Then pour the red hot sand over his head and body". The water boiled Guru Sahib's flesh from below. The burning red-hot sand burned Guru Jee's head and body from above. The persons engaged in torturing him were wet with sweat. They felt most uncomfortable because of the heat. It was the hottest summer month. But Guru Sahib kept calm and quiet. Again, Guru Jee felt no pain, nor did he cry out, sigh or feel anger. He kept thinking of Waheguru and doing Simran. Guru Jee repeated:
ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ ॥teraa kee-aa meethaa laagai.
O Waheguru! Your actions seem so sweet to me.ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਨਾਨਕੁ ਮਾਂਗੈ ॥੨॥੪੨॥੯੩॥har naam padaarath naanak maaNgai. ||2||42||93||
Nanak begs for the treasure of the Naam, the Name of the Lord. ||2||42||93||
Baba Mian Meer Jee (a Muslim Sufi Saint and friend of Guru Sahib) tried to intercede on behalf of Guru Sahib but Guru Jee forbid him to interfere in the "Will of the Almighty". Guru Sahib said, "All is happening in accordance with Waheguru's Will. Men who stand for Truth have often to suffer. Their sufferings give strength to the cause of Truth. Go, brother. Pray for me. Pray for the success of my cause. Pray for Victory to Truth."
Day 4 of Torture: On the fourth day, Guru Jee was made to sit on an iron plate. It was heated from below. The iron plate became red hot with the heat. Guru Jee's flesh began to be roasted. Burning red-hot sand was poured on his body. Guru Sahib sat calm and quite, without a cry or sigh, feeling no physical pain. He sat with his mind fixed on Waheguru and physically living the message of Gurbaani and accepting the Will of Waheguru sweetly.
Day 5 of Torture: On the fifth day, Guru Sahib was taken to the bank of the River Raavi bounded in shackles. Guru Sahib's physical body was covered with burns and blisters. Guru jee was pelted with rocks. One rock hit Guru jee on his forehead which led to bleeding. Two drops of blood fell to the ground. Jahangeer had given strict orders that Guru jee should be tortured to death in a such a way that his blood should not fall on the ground in the belief that a holy or great man's blood spilling on the ground leads to further martyrs being born. This tradition was called Nasar law and was upheld by Genghis Khan. To hide the bloodied body of Guru jee, the soldiers threw Guru jee's body in the River Raavi and then concocted a story that Guru jee went to bathe and never came out of the river. This fake story was used to firstly, make the martyrdom into a suicide case and ensure that people do not revolt in response to the barbaric martyrdom of Guru jee.
Summary
Guru Arjan Dev Jee sowed the seed of martyrdom which flourished after him and became the heritage of the Sikh People. Guru Sahib physically manifested and lived the Divine message of Gurbaani of conquering death and suffering, remaining fearless in defending the Truth, and showing the extremes one can take in remaining steadfast in the love of Waheguru and Guru Nanak Jee's Sikhi. Guru Arjan Dev Jee said, lived, and showed that he can accept Shaheedi (martyrdom) but he cannot accept insult. The way a leader or prophet lives becomes the character of the followers. Guru Sahib showed that a Sikh should live in dignity and die with honour, and that a Sikh should never tolerate insult or oppression.
What do we learn?
Fearlessness
Boundless Optimism
Fighting Opression
Attaining Eternity
Celebrations:
Traditionally, Sikhs commemorate the martyrdom by the free distribution of sweetened and chilled drinks to all. Instead of remembering this event through mourning, the Guru taught the Sikhs to accept Gods will as sweet. Therefore, Sikhs changed negativity to positivity by turning an attack upon them into a chance to serve others. Sikhs honour the Guru’s burning by cooling everyone else. This is Chardi-Kala.
From Shabad to Shahadat: Why is it relevant today?
Department of Guru Nanak Sikh Studies Panjab University (PU), Chandigarh organized a Special lecture commemorating the great Martyrdom day of Sri Guru Arjan Dev Ji. The lecture was delivered by Professor Jaspal Kaur Kaang Chairperson of the Department to her research Scholars on the topic ‘Guru Arjan: Shabad to Shahadat Tak’.
While expressing her views on the various aspects of martyrdom of Guru Arjan Dev Ji, she explained that the sacrifice of his life given by Guru Arjan Dev Ji has established a great example of his extreme tolerance power which he attained from the Shabad Chinton of Gurbani. The power of ‘Shabad Chinton’, transforms the fearful person into a fearless and well-determined personality. Guru Arjan Dev Ji had challenged the inhuman political powers prevailing in his time with his period with his inner, bold and determined will power by not submitting himself before the injustice.
Dr. Kaang emphasized on the various aspects of Guru’s Shahadat. At the end of her lecture, she expressed that today we are facing world crisis due to the extreme intolerance in our behavior while Guru Arjan Dev Ji’s message of Naam Simran, Tolerance, Forgiveness and not to submit before the injustice is very relevant in today’s world to resolve several issues of human life and gives us a deep inspiration to follow the same.
Jo Mange Thakur Apne Te by Guru Arjan Dev
Translated to Spanish by Iris Salinas Ibacache
El uno cuyo poder
se extiende en las cuatro direcciones,
pone su mano
sobre mi cabeza .
Su mirada sobre mí
con su visión de la misericordia
y disipa dentro de mí
todo mi dolor .
Eso misericordioso , que perdona maestro
borra todos mis vicios .
Él me abraza .
Él cuida de mí .
Obtengo , dice Nanak esclavo ,
Lo que le pido a mi Maestro .
Y todo lo que digo
resulta cierto , aquí y allá.
Lo que le pido a mi Maestro, me otorga
se extiende en las cuatro direcciones,
pone su mano
sobre mi cabeza .
Su mirada sobre mí
con su visión de la misericordia
y disipa dentro de mí
todo mi dolor .
Eso misericordioso , que perdona maestro
borra todos mis vicios .
Él me abraza .
Él cuida de mí .
Obtengo , dice Nanak esclavo ,
Lo que le pido a mi Maestro .
Y todo lo que digo
resulta cierto , aquí y allá.
Lo que le pido a mi Maestro, me otorga
Doston ke naam yaad aane lage
दोस्तों के नाम याद आने लगे
दोस्तों के नाम याद आने लगे
तल्ख़-ओ-शीरीं जाम याद आने लगे
(तल्ख़-ओ-शीरीं = कड़वे और मीठे)
I started remembering the names of my friends
I started remembering sweet and sour wines
वक़्त ज्यूँ ज्यूँ रायगाँ होता गया
ज़िन्दगी को काम याद आने लगे
(रायगाँ = व्यर्थ)
As time started passing alongLife started remembering its purpose
खूबसूरत तोहमतें चुभने लगीं
दिलनशीं इलज़ाम याद आने लगे
Beautiful critiques started pinching
I started remembering heartfelt blames
फिर ख़याल आते ही शाम-ए-हिज्र का
मरमरी अज्साम याद आने लगे
(शाम-ए-हिज्र = जुदाई की शाम), (मरमरी = संगमरमर जैसा), (अज्साम = जिस्म का बहुवचन)
When I remembered the evening of separation
I started remembering marble bodies
भूलना चाहा था उनको ऐ 'अदम'
फिर वो सुबह-ओ-शाम याद आने लगे
I wanted to forget my love O "Adam"
I started remembering my love day and night
-अब्दुल हामिद अदम
The need for a True Guru
We look for the true Guru because the true Guru brings us close to God and farther from worries. Guru Arjan Dev ji describes this in Sukhmani Sahib in the following lines:
ਪੂਰੇ ਗੁਰ ਕਾ ਸੁਨਿ ਉਪਦੇਸੁ ॥
पूरे गुर का सुनि उपदेसु ॥
Pūre gur kā sun upḏes.
Listen to the Teachings of the Perfect Guru;
ਪਾਰਬ੍ਰਹਮੁ ਨਿਕਟਿ ਕਰਿ ਪੇਖੁ ॥
पारब्रहमु निकटि करि पेखु ॥
Pārbarahm nikat kar pekẖ.
see the Supreme Lord God near you.
ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥
सासि सासि सिमरहु गोबिंद ॥
Sās sās simrahu gobinḏ.
With each and every breath, meditate in remembrance on the Lord of the Universe,
ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥
मन अंतर की उतरै चिंद ॥
Man anṯar kī uṯrai cẖinḏ.
and the anxiety within your mind shall depart.
What is Guru?
Before I share some of my readings in Gurbani about "pura guru" or complete or true guru, its good to know that the term "guru" is popularly hypothesized to be based on the syllables gu (गु) and ru (रु), which stand for "darkness" and "light", respectively. The guru, thereby, is seen as the one who "dispels the darkness of ignorance." This theory likely originated form the Advayataraka Upanishad, Verse 16:
गुशब्दस्त्वन्धकारः स्यात् रुशब्दस्तन्निरोधकः ।
अन्धकारनिरोधित्वात् गुरुरित्यभिधीयते ॥१६॥
The syllable gu means darkness, the syllable ru, he who dispels them,
Because of the power to dispel darkness, the guru is thus named.
Complete Person
Guru Nanak defines a complete person as the one who has absorbed good virtues. One who abandons wrongful deeds and becomes a slave of good virtues attains peace; that according to gurmat is "pura" or complete. Good virtues are ones that raise the value of oneness. In Raag Shri Raag, Guru Nanak says:
ਮੁੰਧੇ ਗੁਣ ਦਾਸੀ ਸੁਖੁ ਹੋਇ ॥
मुंधे गुण दासी सुखु होइ ॥
Munḏẖe guṇ ḏāsī sukẖ hoe.
O young bride, be a slave to virtue, and you shall find peace.
ਅਵਗਣ ਤਿਆਗਿ ਸਮਾਈਐ ਗੁਰਮਤਿ ਪੂਰਾ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
अवगण तिआगि समाईऐ गुरमति पूरा सोइ ॥१॥ रहाउ ॥
Avgaṇ ṯiāg samāīai gurmaṯ pūrā soe. ||1|| rahāo.
Renouncing wrongful actions, following the Guru's Teachings, you shall be absorbed into the Perfect One. ||1||Pause||
Complete Guru
The complete Guru is beyond the complete person. Guru Amardas implies it's not enough to just be absorbed for the complete guru. It's important to show this path to others. The Complete Guru is one who is fully absorbed and shares the path of oneness through his words:
The need for Holy Company
Guru Arjan Dev further implies in the following Shabad in Raag Gauri that it is possible to become "complete" yourself by being in the company of the "complete". If oneness resides in your heart, you are complete and everything becomes complete:
ਗਉੜੀ ਮਹਲਾ ੫ ॥
गउड़ी महला ५ ॥
Gaoṛī mėhlā 5.
Gauree, Fifth Mehl:
ਪੂਰਾ ਮਾਰਗੁ ਪੂਰਾ ਇਸਨਾਨੁ ॥
पूरा मारगु पूरा इसनानु ॥
Pūrā mārag pūrā isnān.
Perfect is the path; perfect is the cleansing bath.
ਸਭੁ ਕਿਛੁ ਪੂਰਾ ਹਿਰਦੈ ਨਾਮੁ ॥੧॥
सभु किछु पूरा हिरदै नामु ॥१॥
Sabẖ kicẖẖ pūrā hirḏai nām. ||1||
Everything is perfect, if the Naam is in the heart. ||1||
ਪੂਰੀ ਰਹੀ ਜਾ ਪੂਰੈ ਰਾਖੀ ॥
पूरी रही जा पूरै राखी ॥
Pūrī rahī jā pūrai rākẖī.
One's honor remains perfect, when the Perfect Lord preserves it.
ਪਾਰਬ੍ਰਹਮ ਕੀ ਸਰਣਿ ਜਨ ਤਾਕੀ ॥੧॥ ਰਹਾਉ ॥
पारब्रहम की सरणि जन ताकी ॥१॥ रहाउ ॥
Pārbarahm kī saraṇ jan ṯākī. ||1|| rahā▫o.
His servant takes to the Sanctuary of the Supreme Lord God. ||1||Pause||
ਪੂਰਾ ਸੁਖੁ ਪੂਰਾ ਸੰਤੋਖੁ ॥
पूरा सुखु पूरा संतोखु ॥
Pūrā sukẖ pūrā sanṯokẖ.
Perfect is the peace; perfect is the contentment.
ਪੂਰਾ ਤਪੁ ਪੂਰਨ ਰਾਜੁ ਜੋਗੁ ॥੨॥
पूरा तपु पूरन राजु जोगु ॥२॥
Pūrā ṯap pūran rāj jog. ||2||
Perfect is the penance; perfect is the Raja Yoga, the Yoga of meditation and success. ||2||
ਹਰਿ ਕੈ ਮਾਰਗਿ ਪਤਿਤ ਪੁਨੀਤ ॥
हरि कै मारगि पतित पुनीत ॥
Har kai mārag paṯiṯ punīṯ.
On the Lord's Path, sinners are purified.
ਪੂਰੀ ਸੋਭਾ ਪੂਰਾ ਲੋਕੀਕ ॥੩॥
पूरी सोभा पूरा लोकीक ॥३॥
Pūrī sobẖā pūrā lokīk. ||3||
Perfect is their glory; perfect is their humanity. ||3||
ਕਰਣਹਾਰੁ ਸਦ ਵਸੈ ਹਦੂਰਾ ॥
करणहारु सद वसै हदूरा ॥
Karanhār saḏ vasai haḏūrā.
They dwell forever in the Presence of the Creator Lord.
ਕਹੁ ਨਾਨਕ ਮੇਰਾ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥੪॥੪੫॥੧੧੪॥
कहु नानक मेरा सतिगुरु पूरा ॥४॥४५॥११४॥
Kaho Nānak merā saṯgur pūrā. ||4||45||114||
Says Nanak, my True Guru is Perfect. ||4||45||114||
The Result: Samrath Guru - Shivpreet Singh
Magical things happen when the true guru, the pura guru, the samrath guru, places his hand on your head. As this shabad describes:
ਸਮਰਥ ਗੁਰੂ ਸਿਰਿ ਹਥੁ ਧਰ੍ਯ੍ਯਉ ॥
समरथ गुरू सिरि हथु धर्यउ ॥
Samrath gurū sir hath ḏẖar▫ya▫o.
The All-powerful Guru placed His hand upon my head.
ਗੁਰਿ ਕੀਨੀ ਕ੍ਰਿਪਾ ਹਰਿ ਨਾਮੁ ਦੀਅਉ ਜਿਸੁ ਦੇਖਿ ਚਰੰਨ ਅਘੰਨ ਹਰ੍ਯ੍ਯਉ ॥
गुरि कीनी क्रिपा हरि नामु दीअउ जिसु देखि चरंन अघंन हर्यउ ॥
Gur kīnī kirpā har nām ḏī▫a▫o jis ḏekẖ cẖarann agẖann har▫ya▫o.
The Guru was kind, and blessed me with the Lord's Name. Gazing upon His Feet, my sins were dispelled.
ਨਿਸਿ ਬਾਸੁਰ ਏਕ ਸਮਾਨ ਧਿਆਨ ਸੁ ਨਾਮ ਸੁਨੇ ਸੁਤੁ ਭਾਨ ਡਰ੍ਯ੍ਯਉ ॥
निसि बासुर एक समान धिआन सु नाम सुने सुतु भान डर्यउ ॥
Nis bāsur ek samān ḏẖi▫ān so nām sune suṯ bẖān dar▫ya▫o.
Night and day, the Guru meditates on the One Lord; hearing His Name, the Messenger of Death is scared away.
ਭਨਿ ਦਾਸ ਸੁ ਆਸ ਜਗਤ੍ਰ ਗੁਰੂ ਕੀ ਪਾਰਸੁ ਭੇਟਿ ਪਰਸੁ ਕਰ੍ਯ੍ਯਉ ॥
भनि दास सु आस जगत्र गुरू की पारसु भेटि परसु कर्यउ ॥
Bẖan ḏās so ās jagṯar gurū kī pāras bẖet paras kar▫ya▫o.
So speaks the Lord's slave: Guru Raam Daas placed His Faith in Guru Amar Daas, the Guru of the World; touching the Philosopher's Stone, He was transformed into the Philosopher's Stone.
ਰਾਮਦਾਸੁ ਗੁਰੂ ਹਰਿ ਸਤਿ ਕੀਯਉ ਸਮਰਥ ਗੁਰੂ ਸਿਰਿ ਹਥੁ ਧਰ੍ਯ੍ਯਉ ॥੭॥੧੧॥
रामदासु गुरू हरि सति कीयउ समरथ गुरू सिरि हथु धर्यउ ॥७॥११॥
Rāmḏās gurū har saṯ kī▫ya▫o samrath gurū sir hath ḏẖar▫ya▫o. ||7||11||
Guru Raam Daas recognized the Lord as True; the All-powerful Guru placed His hand upon His head. ||7||11||
More on True Guru
The following is an interesting take (and mostly synchronous with the teachings of Guru Nanak) on what a true Guru is ...
Are you tired of hearing about yoga teachers behaving in “less than yogic” ways?
The problem is as old as power itself, and is lived out in almost any religious, spiritual or political context you can imagine.
If you're looking for a guru or a spiritual teacher, you may want to have this checklist in hand before you commit your spiritual life to one:
1. True gurus don't expect anything in return.
They might take payment for their classes, they might take donations for their cause, but they will give you their best, regardless. Beware of teachers who demand great sacrifices (economic or otherwise) to be in their presence.
2. True gurus are not attached.
They are not attached to your getting any results, to you following them, or to you liking them. Therefore, they won't be angry or disappointed with you, regardless of your actions. Beware of controlling, demanding, forceful or manipulating impostors.
3. True gurus help you find your own way.
They may have a specific path to recommend, but fully acknowledge that there are many routes to enlightenment, and you should follow or even create the one that most suits you. Remember: the truth is ONE, the paths are many.
4. True gurus empower your own inner guru.
They will always help you see, understand and tap into your own power, grace, and beauty. When you've been with a true guru, your own light will shine brighter, and you'll believe more in yourself.
5. True gurus want your freedom and independence.
If they're the real deal, they will urge you to create a life that works well when they're not around. If they're a charlatan, they will want to make you feel lost and needy when not in their presence.
6. True gurus don't need to be affirmed by others.
They don’t need an entourage, nor a following. So forget about phonies who demand your dedication, offerings and allegiance to them and their cause, or who are constantly in need of new devotees. Remember, it’s not about them; it’s about you!
7. True gurus walk their talk.
It is easy to teach divine living, but very hard and rare to live divinely. Thus the true guru will teach by example, and will be non-materialistic, fair, grounded, peaceful, strong, generous, humble, and whatever else we would consider universally good.
8. True gurus are positive.
Beware of gurus who make people look and feel wrong, have causes against something rather than for something, and look for punishment rather than compassion.
9. True gurus look content.
This doesn’t mean that a guru may not experience sadness or grief. But seriously, can you imagine a guru who lives in a state of despair, depression, anger or anxiety?
10. True gurus live inside us all.
Many true masters have been their own gurus (the Buddha being just one example). No matter what anyone says, you don’t need ONE guru, because the real guru resides in every one of our hearts.
SHIVPREET SINGH
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