DOCSLIB.ORG

Guru Arjan Dev Updated Oct 6, 2017 INDEX

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Guru Arjan Dev Updated Oct 6, 2017 INDEX Guru Arjan Dev Updated Oct 6, 2017 INDEX # Title Page 1 Education and Marriage 2 2 A Lesson in Obedience 4 3 Acceptance as True Guru 6 4 Harmandar Sahib 8 5 Bhai Manjh 10 6 Construction of Tarn Taran 12 7 Satta and Balwand 13 8 Popularity of Sikh Gurus 15 9 Adi Granth Sahib 17 10 Jahangir and Guru Arjan Dev Ji 19 11 Merger with God 21 12 Highlights of Guru ji’s Life 23 1 1. Education and Marriage The fifth Guru of the Sikhs, Sri Guru Arjan Dev ji was born on April 15th, 1563 AD in the village Goindwal, District Amritsar, in Punjab. He was the youngest child of his father, 4th Guru Sri Guru Raam Daas ji and mother, Bibi Bhaani ji. Bibi Bhaani ji was the younger daughter of 3rd Guru Sri Guru Amar Daas ji, and the only woman in Sikh history to have the honor of being a Guru’s daughter, a Guru’s wife and a Guru’s mother. Guru Raam Daas ji along with Bibi Bhaani ji had taken service at Guru’s institution after their marriage and had made Goindwal as their residing place. In this way, besides getting love and care from his grandfather, Guru Arjan Dev ji also gained the recitals of the sacred hymns. Guru Amar Daas ji paid great attention to (Guru) Arjan Dev’s education. He learned Gurmukhi script from Baba Budha ji. His uncle, Mohri imparted the knowledge of Arithmetic and the Village Priest taught him Devnagri (Hindi language). A Muslim Priest, (village Maulvi) taught him Persian and Pandit Beni of village imparted him with knowledge of Sanskrit. (Guru) Arjan Dev became a great evaluator of music who classified the hymns of Guru Granth Sahib according to Raags, musical modes. He composed hymns in accordance with Raags. He was an excellent Horse-rider and archer. Sahib stands in memory of the Guru's visit. On his departure, the Guru left the following personal item of his clothing: Guru Arjan Dev was married to Mata Ganga ji on 19 June 1589 at the age of 29. Mata ji was the daughter of Bhai Krishan Chand of the village of Mau, 10 km west of Phillaur in the state of Punjab, India. Now famous historical town of Doaba (Bilga). It is where the fifth Sikh Guru, Guru Arjan Dev Ji arrived the day before the wedding. He stayed in this village for two days to take rest while going to village Mau Sahib for wedding ceremony. The village now is famous the memory of Guru Arjan Dev and Mata Ganga ji wedding. The holy clothes of Guru Arjan Dev ji are kept here. Presently, it is called Gurdwara BILGA. Guru ji’s chola, pyjama, Batva, Dushala, Simrana Mala and Chandan ki chawanki are kept at this gurdwara. 2 Every year on the occasion of marriage of Guru Arjan Dev and Mata Ganga ji, a great fair is held here over 3 days. On the last day of these celebration, the holy clothes of Guru Sahib are shown to general public before the closing ceremony of Diwan. 3 2. A Lesson in Obedience One day in the year 1581 (when Arjan Dev ji was 18 years old), Guru Raam Daas ji’s cousin, Sihari Mal from Lahore came to invite the Guru to attend marriage ceremony for his son. At that time, Guru Raam Daas ji was busy with the construction of Amritsar, and thought of sending one of his sons to attend the marriage instead. He asked his eldest son - Prithi Chand to go and attend the marriage. Prithi chand knew that, the time for Guru Raam Daas ji to merge into the Supreme Being was near. Prithi Chand was afraid that he might be deprived of the succession to the leadership of the Sikhs if he was away at Lahore at that time. So he replied, ”Dear father, you know that I look after the dealings with devotees. This supervision will become difficult if I go.” After negative response of Prithi Chand, Guru Raam Daas ji asked his second son - Mahan Dev, who was of saintly nature. Mahan Dev replied, “Reverend father! I have nothing to do with the customs and rituals of this world. What would I gain by attending the marriage?” On hearing the refusal of the elder sons, Guru Raam Daas ji asked (Guru) Arjan Dev if he would go to Lahore. With due respect, he accepted Guu jei’s instructions to go to Lahore. Guru Raam Daas ji asked (Guru) Arjan Dev to “remain in Lahore until I call you.” As ordered by his father, (Guru) Arjan Dev started holding daily congregation for public, after the marriage ceremony was over. In his spare time, he would meet with holy men including Saint Mian Mir, and exchange his views with them. After waiting for several months for call to return, (Guru) Arjan Dev wrote a letter for audience of Guru Raam Daas. The letter fell into Prithi Chand’s hands. Upon not getting any reply, he wrote a second letter, which was also intercepted by Prithi Chand. (Guru) Arjan wrote a third letter and gave it to a Sikh and instructed him to hand it over to only Guru Raam Daas ji. When Guru Raam Daas ji got the third letter, he asked Prithi Chand for the previous two letters. Prithi chand denied of receiving the two letters. The letters were recovered from Prithi Chand’s house. 4 Guru Raam Daas ji immediately sent Sikhs to Lahore and requested (Guru) Arjan Dev to return. Guru Ram Das felt that the time of departure from the world was coming near. He decided that his youngest son, Arjan Dev, alone was fit for the Guruship. He made his decision known to his Sikhs. They agreed with him. Then he called together his principal Sikhs. He sent for five paise and a coconut. He came down from his seat. He seated Sri Arjan on it in the presence of assembled Sikhs. He placed the coconut and the five paise before him. He asked Baba Budha to put the tilak or mark of Guruship on Arjan Dev's forehead. He then bowed before Arjan Dev and said, ‘Sri Arjan Dev is the Guru now. As one lamp is lighted from another, so has the Guru's light or spirit passed onto him. Thus Guru Nanak’s light and spirit have come to dwell in him. He is the fifth Guru Nanak.' This happened on August 28th, 1581 AD. After four days, on September 1st, 1581 AD, Guru Raam Daas merged into the Supreme Being. 5 3. Acceptance as True Guru Prithia - the eldest son of Guru Ram Das, thought that it was his right to become the Guru after his father. But his father had given the Guruship to Arjan Dev - the youngest son. Prithia became mad with anger. He spoke to Guru Ram Das in harsh, angry words. He said to Guru Ram Das, ‘You have denied me my right to become Guru. You are favoring the youngest son. I will remove him and would declare myself the Guru.’ Guru Ram Das suggested Prithia that it was not right for a son to fight with his father. He desired him to accept his decision like a good son. But Prithia continued to speak in harsh language. He said again and again, ‘You have done me a great wrong. I will undo what you have done. I will drive him away. I will become the Guru in his place. I don’t accept your unjust decision.’ On the following day, Guru Ram Das set out for Goindwal. He took Guru Arjan with him. There he bade farewell to his dear ones and departed from this world. Soon after that Guru Arjan returned to Guru-ka-Chak (presently known as Amritsar). There he began to carry out his duties as the fifth Guru of the Sikhs. Prithia declared himself to be the Guru. He sent out his men to make it known that he was the Guru. Many Sikhs were deceived by his men. When the Sikhs came to Amritsar with their offerings, Prithia’s men took them to him. Thus all offerings went to Prithia. Guru Arjan was left with no income. Still he managed to run the Guru’s kitchen with whatever little he had. He remained calm and busy in repeating God’s name. He took no steps against Prithia. He had full faith in God. He believed that truth would succeed and falsehood would fail. 6 Prithia played another trick. While he took the offerings from the visiting Sikhs, he sent them to the Guru’s langar for food. The Guru did not mind this. He provided the best possible food for all in the langar. But it was not as good as it used to be in former days. He and his wife had often to live on minimum food. Sometimes it was a little coarse food, only once a day. But they were happy and at peace all the time. This went on for some time. Then Bhai Gurdas came from Agra. He was a cousin of Bibi Bhani, Guru Arjan Dev’s mother. He was wise and learned. He was sad to see what was happening. He was very sad to see poor quality of food taken by the Guru ji and his wife. He made up his mind to do something about it. He called together principal Sikhs like Baba Budha. He discussed the matter with them.
Load more

Recommended publications
  • The Music Academy, Madras 115-E, Mowbray’S Road
    Tyagaraja Bi-Centenary Volume THE JOURNAL OF THE MUSIC ACADEMY MADRAS A QUARTERLY DEVOTED TO THE ADVANCEMENT OF THE SCIENCE AND ART OF MUSIC Vol. XXXIX 1968 Parts MV srri erarfa i “ I dwell not in Vaikuntha, nor in the hearts of Yogins, nor in the Sun; (but) where my Bhaktas sing, there be I, Narada l ” EDITBD BY V. RAGHAVAN, M.A., p h .d . 1968 THE MUSIC ACADEMY, MADRAS 115-E, MOWBRAY’S ROAD. MADRAS-14 Annual Subscription—Inland Rs. 4. Foreign 8 sh. iI i & ADVERTISEMENT CHARGES ►j COVER PAGES: Full Page Half Page Back (outside) Rs. 25 Rs. 13 Front (inside) 20 11 Back (Do.) „ 30 „ 16 INSIDE PAGES: 1st page (after cover) „ 18 „ io Other pages (each) „ 15 „ 9 Preference will be given to advertisers of musical instruments and books and other artistic wares. Special positions and special rates on application. e iX NOTICE All correspondence should be addressed to Dr. V. Raghavan, Editor, Journal Of the Music Academy, Madras-14. « Articles on subjects of music and dance are accepted for mblication on the understanding that they are contributed solely o the Journal of the Music Academy. All manuscripts should be legibly written or preferably type­ written (double spaced—on one side of the paper only) and should >e signed by the writer (giving his address in full). The Editor of the Journal is not responsible for the views expressed by individual contributors. All books, advertisement moneys and cheques due to and intended for the Journal should be sent to Dr. V. Raghavan Editor. Pages.
    [Show full text]
  • SIKHISM Part 2 Unit 3: the Guru Granth Sahib, the Final Guru
    SIKHISM Part 2 Unit 3: The Guru Granth Sahib, The Final Guru What this unit contains There were 10 human Gurus. The Guru Granth Sahib, the final Guru - its contents, use and central place in the Gurdwara. Akhand Path – special reading of the Guru Granth Sahib. Beliefs taught through the Guru Granth Sahib. Where the unit fits and how it builds upon This unit builds on work covered in previous units. It extends understanding about the contents, use previous learning and significance of the Guru Granth Sahib. Extension activities and further thinking Link the dates of the Gurus to other significant world events. Consider how it might have changed Sikhism if one of the Gurus had been a woman. Research how the Gurus lived under religious persecution. Vocabulary SMSC/Citizenship Ik Onkar sacred text Mool Mantra Granthi Equality of all - gender, race and creed. Guru Akhand Path Guru Gobind Singh immortal Beliefs about creation. Sikh Gurmurkhi Guru Granth Sahib Gurdwara Beliefs in a divine creator. Sikhism Having a personal set of beliefs and values. Lambeth Agreed Syllabus for Religious Education Teaching unit SIKHISM Part 2 Unit 3:1 Unit 3: The Guru Granth Sahib, The Final Guru SIKHISM Part 2 Unit 3 Session 1 A A Learning objectives T T Suggested teaching activities Sensitivities, points to note, 1 2 resources Pupils should: Before the lesson set up a Guru Timeline with details / biographies of Resources √ each on handouts and blank Guru information sheets on which to Poster / picture of the Gurus. know the chronology record collected information for Guru Nanak and Guru Gobind Singh 'Celebrate Sikh festivals' and names of the 10 and sheets with detailed information about the remaining Gurus.
    [Show full text]
  • Shri Guru Nanak Dev Life, Travels and Teachings Other Books by the Author
    Shri Guru Nanak Dev Life, Travels and Teachings Other Books by the Author The other books by the author, Dr. G.S. Chauhan are: 1. Guru Nanak Dev's Japji Sahib. 2. Guru Arjan Dev's Sukhmani Sahib 3. Bani of Bhagats 4. The Gospel of the Sikh Gurus 5. Rahras & Kirtan Sohila 6. Nitnem All these books are being distributed 'free of cost' among the general public by the All India Pingalwara Charitable Society (Regd.), Amritsar. Shri Guru Nanak Dev Life, Travels and Teachings Dr G.S. Chauhan Dr Meenakshi Rajan Publisher : Dr. Inderjit Kaur President All India Pingalwara Charitable Society (Regd.) Amritsar Shri Guru Nanak Dev Life, Travels and Teachings by Dr. G.S. Chauhan Dr. Meenakshi Rajan © Writer March : 2012 ISBN: 978-81-923150-1-0 Publisher : Dr. Inderjit Kaur President All India Pingalwara Charitable Society (Regd.) Amritsar Printed at: Printwell 146, Industrial Focal Point, Amritsar Dedication This Humble effort to describe Shri Guru Nanak Dev's Life, Travels and Teachings is dedicated to the great saint of twentieth century, Bhagat Puran Singh, founder of All India Pingalwara Charitable Society (Regd.) Amritsar. It was due to his blessings when I met him in July 1991 that an ignorant person like me could study and understand Gurbani and write about the Guru' teachings. Bhagat Puran Singh was a great soul and even now, he guides and removes suffering of those who help his mission of running Pingalwara. I have seen that in many cases, when some people sent donations with full faith, their diseases were cured and problems solved.
    [Show full text]
  • Ma Gurmat Sangeet
    M.A. GURMAT SANGEET PART - II SEMESTER - III (2017-2018) Paper I HISTORICAL PERSPECTIVE OF GURMAT SANGEET Time: 3 hrs. Max. Marks : 75 Internal Assessment : 25 Marks Pass Marks : 35 % Assessment Test : 15 Total Teaching Hours : 75 Attendance : 10 INSTRUCTIONS FOR THE PAPER-SETTER AND THE CANDIDATES The question paper will consist of three sections A, B & C. Sections A & B will have 5 questions of 8 marks each from the respective sections of the syllabus and acandidates are required to attempt three questions from each section. Section C will consist of 9 short answer type questions of 3 marks each, which will cover the entire syllabus uniformly. Students are required to attempt all questionos of Section C. Section - A 1. Evolution and Development of Gurmat Sangeet during a) Guru Nanak period b) Guru Angad Dev to Guru Arjan Dev period c) Guru Hargobind to Guru Gobind Singh period 2. Taksaal tradition of Gurmat Sangeet with reference to a) Damdami taksaal b) Jawaddi Taksaal 3. Contribution of Rabaabi tradition in Gurmat Sangeet. Section – B 1. Historical development of Kirtan Chauki tradition a) Upto Guru Arjan Dev period. b) Tradition of Sri Harimandir Sahib 2. Analytical study of basic sources of Gurmat Sangeet with reference to a) Sri Guru Granth Sahib b) Panth Parkaash 3. Contribution of different scholars towards Gurmat Sangeet with special reference to the 19th century. BOOKS PRESCRIBED 1 Gurmat Sangeet : Vibhin Pripekh, Gurnam Singh (Dr.) (Editor), Punjabi University Patiala, 1995 2. Gurmat Sangeet : Prabandh te Pasaar Gurnam Singh (Dr.), Punjabi University, Patiala. 2012 3. Gurmat Sangeet da Sangeet Vigyan, Varinder Kaur (Dr.), Amarjit Sahit Parkashan, Patiala 2005 4.
    [Show full text]
  • The Rich Heritage of Dhrupad Sangeet in Pushtimarg On
    Copyright © 2006 www.vallabhkankroli.org - All Rights Reserved by Shree Vakpati Foundation - Baroda ||Shree DwaDwarrrrkeshokesho Jayati|| || Shree Vallabhadhish Vijayate || The Rich Heritage Of Dhrupad Sangeet in Pushtimarg on www.vallabhkankroli.org Reference : 8th Year Text Book of Pushtimargiya Patrachaar by Shree Vakpati Foundation - Baroda Inspiration: PPG 108 Shree Vrajeshkumar Maharajshri - Kankroli PPG 108 Shree Vagishkumar Bawashri - Kankroli Copyright © 2006 www.vallabhkankroli.org - All Rights Reserved by Shree Vakpati Foundation - Baroda Contents Meaning of Sangeet ........................................................................................................................... 4 Naad, Shruti and Swar ....................................................................................................................... 4 Definition of Raga.............................................................................................................................. 5 Rules for Defining Ragas................................................................................................................... 6 The Defining Elements in the Raga................................................................................................... 7 Vadi, Samvadi, Anuvadi, Vivadi [ Sonant, Consonant, Assonant, Dissonant] ................................ 8 Aroha, avaroha [Ascending, Descending] ......................................................................................... 8 Twelve Swaras of the Octave ...........................................................................................................
    [Show full text]
  • Sikhism in the United States of America Gurinder Singh Mann
    1 Sikhism in the United States of America Gurinder Singh Mann The history of the Sikhs is primarily associated with the Punjab, a region in northwest India they call their homeland (Grewal 1990). Situated among the dominant communities of the Hindus and Muslims, the Sikhs have, historically, remained a minority even within the Punjab. Beginning in the seventeenth century, groups of Sikh traders moved into other parts of the subcontinent and established small communities in far-off cities; the number and size of these communities outside the Punjab remained rather small. The annexation of the Punjab by the British in 1849 opened doors for the Sikhs to migrate to distant countries as members of the imperial working force. In the closing years of the nineteenth century, we see the emergence of small but distinct Sikh communities in East Africa and Southeast Asia (Barrier and Dusenbery 1989). At the turn of the twentieth century, the Sikhs expanded their range of travel further and began to arrive in North America. They constituted a large majority of what Raymond Williams in his introduction to this section calls "a thriving farming community in California." Despite great personal and legal hardships in the mid-twentieth century, the Sikhs persisted in their efforts to settle in the new land and today, they constitute a vibrant community of over 200,000 spread throughout the United States, with distinct concentrations in California, Chicago, Michigan, and the greater New York and Washington D. C. areas. La Brack (1988) made a pioneering study of the history of the Sikhs in the United States.
    [Show full text]
  • Cultural Festivals: an Impotent Source of De-Radicalization Process in Pakistan: a Case Study of Urs Ceremonies in Lahore City
    Journal of the Punjab University Historical Society Volume No. 03, Issue No. 2, July - December 2017 Syed Ali Raza* Cultural Festivals: An Impotent Source of De-Radicalization Process in Pakistan: A Case Study of Urs Ceremonies in Lahore City Abstract The Sufism has unique methodology of the purification of consciousness which keeps the soul alive. The natural corollary of its origin and development brought about religo-cultural changes in Islam which might be different from the other part of Muslim world. Sufism has been explained by many people in different ways and infect is the purification of the heart and soul as prescribed in the holy Quran by God. They preach that we should burn our hearts in the memory of God. Our existence is from God which can only be comprehended with the help of blessing of a spiritual guide in the popular sense of the world. Sufism is the way which teaches us to think of God so much that we should forget our self. Sufism is the made of religious life in Islam in which the emphasis is placed, not on the performance of external ritual but on the activities of the inner-self’ in other words it signifies Islamic mysticism. Beside spirituality, the Sufi’s contributed in the promotion of performing art, particularly the music. Pakistan has been the center of attraction for the Sufi Saints who came from far-off areas like Iran, Iraq, Afghanistan and Arabia. The people warmly welcomes them, followed their traditions and preaching’s and even now they celebrates their anniversaries in the form of Urs.
    [Show full text]
  • Development of Sikh Institutions from Guru Nanak Dev to Guru Gobind Singh
    © 2018 JETIR July 2018, Volume 5, Issue 7 www.jetir.org (ISSN-2349-5162) Development of Sikh Institutions From Guru Nanak Dev to Guru Gobind Singh Dr. Sukhjeet Kaur Bhullar Talwandi Sabo assistant professor Guru Kashi University Talwandi Sabo Baldev Singh M.Phill Research Scholar Guru Nanak Dev established new institutions of Sangat and Pangat. Men and women of any caste could join the Sangat. The Sangat used to gather to listen to the teachings of Guru Nanak Dev. The Pangat meant taking food in a queue. Everybody was entitled to partake Langar without any discrimination of caste or satatus (high or low). Those two institutions proved revolutionary for the Hindu society. Langar system was introduced by Guru Nanak Dev and Guru Angad Dev expanded it. Guru Angad Dev organized the institution of Sangat more effectively founded by Guru Nanak Dev. The ‘Sangat’ means ‘sitting together collectively’. There was no restriction of any kind in joining the Sangat. All people could take part in it. The Sangat was considered to be a replica of God. The Sangat met every morning and evening to listen to the Bani of Guru Angad Dev. That institution not only brought the Sikhs under one banner but it also helped a lot in the success of Sikh missionary work. Thus, the contribution of the institution of Sangat to the development of Sikhism was extremely great. Guru Nanak Dev started the institution of Langar. Guru Amar Das Ji expanded it greatly. Guru Amar Das declared that no visitor could meet him unless he had taken the Langar.
    [Show full text]
  • WORD! Mantras & Their Meanings
    WORD! - Mantras & their Meanings - with True THE MANTRAS THAT TUNE US IN ONG The original sound (akin to Om and Aum). The infinite creative energy of the cosmos and consciousness of the Creator as experienced in the creation. Complete totality. ONG NAMO GURU DEV NAMO (Adi Mantra) An ancient yogic mantra that connects you to the Golden Chain, allowing “self” to dissolve so you can serve that flow of divine wisdom/energy. Ong = creative energy of the cosmos & consciousness of the Creator Namo = to bow or to call on, with respect & receptivity Guru = wisdom/teacher; that which brings us from darkness/ignorance (Gu) into light/knowledge (Ru) Dev = divine, belonging to the realms of God Ong Namo = I bow before the great cosmos/Creator Guru Dev Namo = I bow to the divine wisdom within me ONG SOHUNG Recognition that we are each a part of the Creative Consciousness. Chanting this mantra stimulates and opens the Heart Chakra. Ong = infinite creative consciousness Sohung = “I am thou” AAD GURAY NAMEH JUGAAD GURAY NAMEH SAT GURAY NAMEH SIRI GURU DEV-AY NAMEH A mantra of protection; recited to invoke the protective energy of the universe. I bow to the primal wisdom (or Guru) I bow to the truth that has existed throughout the ages I bow to the True wisdom. I bow to the great Divine wisdom HAR A bij (seed) mantra that represents the Infinite in its creative form. Associated with the earth element. Tangible. Personal. God / Creative Infinity / Creation in action Har, Haray, Hari = three aspects of Har unto the infinite: seed, flow, completion WAHE GURU (Gurmantra) A mantra of the infinity of ecstasy and dwelling in God.
    [Show full text]
  • Dasvandh Network
    Dasvandh To selflessly give time, resources, and money to support Panthic projects www.dvnetwork.org /dvnetwork @dvnetwork Building a Nation The Role of Dasvandh in the Formation of a Sikh culture and space Above: A painting depicting Darbar Sahib under construction, overlooked by Guru Arjan Sahib. www.dvnetwork.org /dvnetwork @dvnetwork Guru Nanak Sahib Ji Guru Nanak Sahib’s first lesson was an act of Dasvandh: when he taught us the true bargain: Sacha Sauda www.dvnetwork.org /dvnetwork @dvnetwork 3 Golden Rules The basis for Dasvandh are Guru Nanak Sahib’s key principles, which he put into practice in his own life Above: Guru Nanak Sahib working in his fields Left: Guru Nanak Sahib doing Langar seva www.dvnetwork.org /dvnetwork @dvnetwork Mata Khivi & Guru Angad Sahib Guru Angad Sahib ji and his wife, the greatly respected Mata Khivi, formalized the langar institution. In order to support this growing Panthic initiative, support from the Sangat was required. www.dvnetwork.org /dvnetwork @dvnetwork Community Building Guru Amar Das Sahib started construction on the Baoli Sahib at Goindval Sahib.This massive construction project brought together the Sikhs from across South Asia and was the first of many institution- building projects in the community. www.dvnetwork.org /dvnetwork @dvnetwork Guru RamDas Sahib Ji Besides creating the sarovar at Amritsar, Guru RamDas Sahib Ji designed and built the entire city of Amritsar www.dvnetwork.org /dvnetwork @dvnetwork Guru Arjan Sahib & Dasvandh It was the monumental task of building of Harmandir Sahib that allowed for the creation of the Dasvandh system by Guru Arjan Sahib ji.
    [Show full text]
  • The Fifth Nanak by Dedicated Sewadars Of
    The Fifth Nanak Guru Arjan Sahib Ji September 1, 2019 by dedicated Sewadars of Sri Hemkunt Foundation Inc. INDEX # Title Page 1 Education and Early Life 2 2 A Lesson in Obedience 4 3 Arjan Sahib ji becomes the Fifth Nanak 5 4 Swayye recited by Bards (Bhatt) 7 5 Pride & Greed of Satta & Balwand 8 6 Harmandar Sahib 10 7 Marriage 13 8 Bhai Manjh 14 9 Merely reading Holy Books does not help 16 10 Treat Diseases with Medicine 17 11 Popularity of Sikh Gurus 18 12 Adi Granth Sahib 20 13 Jahangir Arrests Guru Arjan 23 14 Martyrdom 25 15 Highlights of The Fifth Nanak 27 16 World Events (1563 - 1607) 28 17 References 28 1 1. Education and Early Life 1563 AD: The fifth Guru of the Sikhs, (Guru) Arjan Sahib ji was born on April 15, 1563 AD in village Goindwal, Amritsar. He was the youngest of three children of the fourth Nanak, Sri Guru Ramdas ji and mother - Bibi Bhaani ji. (at this time Guru Ramdas ji’s name was Bhai Jetha as he had not assumed the responsibility as the Guru). Bibi Bhaani ji was the younger daughter of the third Nanak - Sri Guru Amardas ji. She is the only woman in Sikh history to have the honor of being a Guru’s daughter, a Guru’s wife and a Guru’s mother. (Guru) Ramdas ji and Bibi Bhaani ji served at Guru’s institution after their marriage and lived at Goindwal. Arjan Dev(1) ji received love and care from his grandfather and also learned to recite sacred hymns.
    [Show full text]
  • The Institution of the Akal Takht: the Transformation of Authority in Sikh History
    religions Article The Institution of the Akal Takht: The Transformation of Authority in Sikh History Gurbeer Singh Department of Religious Studies, University of California, Riverside, CA 92521, USA; [email protected] Abstract: The Akal Takht is considered to be the central seat of authority in the Sikh tradition. This article uses theories of legitimacy and authority to explore the validity of the authority and legitimacy of the Akal Takht and its leaders throughout time. Starting from the initial institution of the Akal Takht and ending at the Akal Takht today, the article applies Weber’s three types of legitimate authority to the various leaderships and custodianships throughout Sikh history. The article also uses Berger and Luckmann’s theory of the symbolic universe to establish the constant presence of traditional authority in the leadership of the Akal Takht. Merton’s concept of group norms is used to explain the loss of legitimacy at certain points of history, even if one or more types of Weber’s legitimate authority match the situation. This article shows that the Akal Takht’s authority, as with other political religious institutions, is in the reciprocal relationship between the Sikh population and those in charge. This fluidity in authority is used to explain and offer a solution on the issue of authenticity and authority in the Sikh tradition. Keywords: Akal Takht; jathedar; Sikh institutions; Sikh Rehat Maryada; Shiromani Gurdwara Parbandhak Committee (SGPC); authority; legitimacy Citation: Singh, Gurbeer. 2021. The Institution of the Akal Takht: The 1. Introduction Transformation of Authority in Sikh History. Religions 12: 390. https:// The Akal Takht, originally known as the Akal Bunga, is the seat of temporal and doi.org/10.3390/rel12060390 spiritual authority of the Sikh tradition.
    [Show full text]