Martyrdom of Guru Tegh Bahadur: Difference between revisions

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[[Image:GuruTeghBahadurJi FreedomOfReligion2.jpg|thumb|425px|right|Guru Tegh Bahadar with the Kashmiri Pandits]]
[[Image:GuruTeghBahadurJi FreedomOfReligion2.jpg|thumb|425px|right|Guru Tegh Bahadar with the Kashmiri Pandits]]


''(On 24 November 1675 at [[Chandni Chowk]], [[Delhi]], [[India]])''
''(On 24 November 1675 at [[Chandni Chowk]], [[Delhi]], [[India]])''


An extremely important event in [[Sikh]] history that had a profound impact on the future direction of [[Sikhism]], the religion of the [[Sikh]]s. [[Guru Tegh Bahadar]] undertook the '''supreme sacrifice for the protection of the most fundamental of human rights''' - the right of a person to freely practice his or her religion without interference or hindrance. In the modern day we tend to take this freedom for granted – but in 1675, millions of people were denied this basic right.  
This was an extremely important event in [[Sikh]] history that had a profound impact on the future direction of [[Sikhism]], the religion of the [[Sikh]]s.  


[[Guru Tegh Bahadar]], the ninth [[Sikh Guru]] undertook the '''supreme sacrifice for the protection of the most fundamental of human rights''' - the right of a person to freely practice his or her religion without interference or hindrance.


However, what is even more astonishing is the fact that the Guru was not protecting the right of the [[Sikh]]s to practise their religion but instead the rights of '''non-Sikh peace-loving people from Kashmir'''. These people from Kashmir were '''very respected [[Hindu]]s who were being converted to Islam under the threat of death''' by the "[[Muslim]]" Emperor, Aurangzeb. In 1669, the Mughal ruler Aurangzeb departed from the policy of tolerance practised by his predecessors and unleashed instead a policy of '''religious persecution against non-Muslims'''. This caused large-scale demoralisation, fear and panic among the people.
In the modern times we tend to take this freedom for granted – but in 1675, millions of people were denied this basic right. There was forced conversion of religion; many thousands were killed for refusing to change their religion.


==Unique sacrifice==


The commitment by the [[Sikh]] [[Guru]] to protect and support the liberty of all the people of a country was unprecedented. This type of  '''supreme sacrifice had never previously been recorded in human history'''. On May 25, 1675 in answer to an appeal of a large group of revered Kashmiri Pandits, Guru Tegh Bahadur made the '''momentous decision that has forever changed the level of moral commitment, dedication and sacrifice''' required by followers of God. The Guru made this critical decision to risk laying  down his life if necessary  '''to  protect the right of the Hindus to follow their religion freely without interference or duress'''.  
To give ones life for a cause is a difficult and highly challenging undertaking. Many in past human history have given their lives for their own personal reason; however, what is  astonishing in the case of the ninth [[Sikh Guru]] is the fact that the Guru was not protecting the right of his "own people" called the [[Sikh]]s to practise their religion but instead the rights of the '''non-Sikhs, the peace-loving people from Kashmir'''.  


[[Image:GuruTeghBahadurJi.jpg|right|300px|Guru Tegh Bahadar]]
These people from Kashmir were '''very respected [[Hindu]]s pundits (scholars) who were being threatened with conversion to [[Islam]], under the threat of death''' by the "[[Muslim]]" Emperor, [[Aurangzeb]]. In 1669, the Mughal ruler Aurangzeb departed from the policy of tolerance practised by his predecessors and unleashed instead a policy of '''religious persecution against non-Muslims'''. This caused large-scale demoralisation, fear and panic among the people.
 
The commitment by the [[Sikh]] [[Guru]] to protect and support the liberty of all the people of a country was unprecedented. This type of  '''supreme sacrifice had never previously been recorded in human history'''. On May 25, 1675 in answer to an appeal of a large group of revered Kashmiri Pandits, Guru Tegh Bahadur made the '''momentous decision that has forever changed the level of moral commitment, dedication and sacrifice''' required by followers of God. The Guru made this critical decision to risk laying  down his life if necessary  '''to  protect the right of the Hindus to follow their religion freely without interference or duress'''.


== Introduction ==
== Introduction ==
{{p|File:Guruteghbahadurmartyr.jpg|''"There was sadness on Earth but joy in Heaven"''<br>[[Guru Gobind Singh]]}}


The Guru by this act has set a yardstick by which the [[Sikh]] must gauge their devotion to their religion. It is now not acceptable to say that:  '''"I believe in the right of others to practise their faith peacefully"''' - this does not even get near the level of awareness required for the followers of [[Sikhism]]. The Guru has by his example taught the followers to maintain a high level of morality.
The Guru by this act has set a yardstick by which the [[Sikh]] must gauge their devotion to their religion. It is now not acceptable to say that:  '''"I believe in the right of others to practise their faith peacefully"''' - this does not even get near the level of awareness required for the followers of [[Sikhism]]. The Guru has by his example taught the followers to maintain a high level of morality.




It is not even acceptable to say: '''"I, as a Sikh respect and honour other religions"''' – even this does not get the [[Sikh]] to the required threshold of "wakefulness" ("Surat"). The [[Sikh]] mind-set has to get to a position of consciousness where he or she will be able to sayt: "I as a Sikh am ready to die to protect the right of the people of all faiths". The ability to advance to these reaches of awareness (Surtee or Surat) is a gift obtainable from the Almighty, and was the lesson taught by [[Guru Tegh Bahadur]] to the followers of [[Sikhism]]. Not only does the [[Guru]]'s words mention this clearly in [[Gurbani]], but the life of the [[Guru]]s also actually reinforces these words of Bani.  
It is not even acceptable to say: '''"I, as a Sikh respect and honour other religions"''' – even this does not get the [[Sikh]] to the required threshold of "wakefulness" ("Surat"). The [[Sikh]] mind-set has to get to a position of consciousness where he or she will be able to say: "I as a Sikh am ready to die to protect the right of the people of all faiths". The ability to advance to these reaches of awareness (Surtee or Surat) is a gift obtainable from the Almighty, and was the lesson taught by [[Guru Tegh Bahadur]] to the followers of [[Sikhism]]. Not only does the [[Guru]]'s words mention this clearly in [[Gurbani]], but the life of the [[Guru]]s also actually reinforces these words of Bani.  
 


{{Srigranth|32|1332|naanak sobhaa surat day-ay parabh aapay gurmukh day vadi-aa-ee. ((4)(15)(48)) <br>
{{Srigranth|32|1332|naanak sobhaa surat day-ay parabh aapay gurmukh day vadi-aa-ee. ((4)(15)(48)) <br>
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It should be remembered that the Gurus did not believe in the practises of the Hindu religion and had issued various holy [[Shabad]]s denouncing various Hindu practises like [[Sati]], [[Purdah]], Idol worship, etc. However, this had no bearing when it came to the decision to protect these Kashmiri [[Hindu]]s - for the right of a person to freely practise their religion was considered to be predominant over their own personal beliefs and preferences.
It should be remembered that the Gurus did not believe in the practises of the Hindu religion and had issued various holy [[Shabad]]s denouncing various Hindu practises like [[Sati]], [[Purdah]], Idol worship, etc. However, this had no bearing when it came to the decision to protect these Kashmiri [[Hindu]]s - for the right of a person to freely practise their religion was considered to be predominant over their own personal beliefs and preferences.


Guru Gobind Singh recorded his father's martyrdom with these words:
Guru Gobind Singh recorded his father's martyrdom with these words:
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A wail of horror rent the earth, <br>
A wail of horror rent the earth, <br>
A victor's welcome by the dwellers of heaven.|Bichitra Natak}}
A victor's welcome by the dwellers of heaven.|Bichitra Natak}}


To bring to the attention of all human beings in greater India and to record in world history the barbaric ways of the Mughal Empire, [[Guru Tegh Bahadar]] escalated the consciousness of the Sikh psyche to a newer level. It was now not acceptable for a God loving people to protect just their own kind, but it was the duty of all God loving people to protect the rights of all the people of God, no matter what their chosen religion may be. [[Guru Tegh Bahadar]] put into practise the profound message of [[Gurbani]] that had been existant  since [[Guru Nanak Dev]]'s time:
To bring to the attention of all human beings in greater India and to record in world history the barbaric ways of the Mughal Empire, [[Guru Tegh Bahadar]] escalated the consciousness of the Sikh psyche to a newer level. It was now not acceptable for a God loving people to protect just their own kind, but it was the duty of all God loving people to protect the rights of all the people of God, no matter what their chosen religion may be. [[Guru Tegh Bahadar]] put into practise the profound message of [[Gurbani]] that had been existant  since [[Guru Nanak Dev]]'s time:
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{{Srigranth|1412|59915|If you desire to play this game of love with Me,
{{Srigranth|1412|59915|If you desire to play this game of love with Me,
then step onto My Path with your head in your hand.}}
then step onto My Path with your head in your hand.}}


[[Wikipedia:Aurangzeb|Emperor Aurangzeb]] was a barbaric ruler of the [[Wikipedia:Mughal|Mughal]] Dynasty who came to power in 1658 and ruled for 49  years until his death in 1707.  When he came to power in 1658, he killed or had killed his three brothers and imprisoned his father and forcibly converted Lakhs (hundreds of thousands) of Hindus to Islam. He is commonly considered the last of the "grand" Mughal emperors. His last 25 years were spent in the Deccan fighting a war of attrition against the Marathas which practically bankrupted the Mughal Empire, which never rose again to its onetime splendour. Thought the  succeeding Mughal Emperors were even more blood thirsty in their attempts to wipe out the Hindu and Sikh religions, they would soon fall to the perhaps, greater atrocities of the Persians, Afgaanis and the mixed blessings of the British conquerors that completed their demise.
[[Wikipedia:Aurangzeb|Emperor Aurangzeb]] was a barbaric ruler of the [[Wikipedia:Mughal|Mughal]] Dynasty who came to power in 1658 and ruled for 49  years until his death in 1707.  When he came to power in 1658, he killed or had killed his three brothers and imprisoned his father and forcibly converted Lakhs (hundreds of thousands) of Hindus to Islam. He is commonly considered the last of the "grand" Mughal emperors. His last 25 years were spent in the Deccan fighting a war of attrition against the Marathas which practically bankrupted the Mughal Empire, which never rose again to its onetime splendour. Thought the  succeeding Mughal Emperors were even more blood thirsty in their attempts to wipe out the Hindu and Sikh religions, they would soon fall to the perhaps, greater atrocities of the Persians, Afgaanis and the mixed blessings of the British conquerors that completed their demise.


The '''Kashmiri Pandits''' were Hindus renowned for their '''high intellect and education'''. They had a good relationship with the Sikhs and their Gurus. [[Guru Nanak Dev]] met Pandit Brahm Das who was an ancestor of [[Pandit Kripa Ram]] in Mattan. Kripa Ram had known the Ninth Guru and also taught [[Sanskrit]] classics to the young [[Gobind Rai]]. During the reign of Jehangir, [[Guru Hargobind]] came to Srinagar and met Kashmiri saintess Mata Bagh Bari, who lived at Rainawari. It is interesting to note that Mata Bagya Bari's spiritual interaction with the sixth Sikh Guru is incredibly well-preserved in the [[Sikh]] religious tradition. In Pandit tradition Mata Bagya Bari is a person renowned for her high spiritual merits.
The '''Kashmiri Pandits''' were Hindus renowned for their '''high intellect and education'''. They had a good relationship with the Sikhs and their Gurus. [[Guru Nanak Dev]] met Pandit Brahm Das who was an ancestor of [[Pandit Kripa Ram]] in Mattan. Kripa Ram had known the Ninth Guru and also taught [[Sanskrit]] classics to the young [[Gobind Rai]]. During the reign of Jehangir, [[Guru Hargobind]] came to Srinagar and met Kashmiri saintess Mata Bagh Bari, who lived at Rainawari. It is interesting to note that Mata Bagya Bari's spiritual interaction with the sixth Sikh Guru is incredibly well-preserved in the [[Sikh]] religious tradition. In Pandit tradition Mata Bagya Bari is a person renowned for her high spiritual merits.


=== The Turning Point ===
=== The Turning Point ===
[[Image:GuruTeghBahadurJi.jpg|left|200px|Guru Tegh Bahadar]]


[[Image:Harimandir sahib panel1.jpg|thumb|300px|A panel from the Harimandir Sahib, depicting Guru Tegh Bahadur counselling a group of Pandits led by Kirpa Ram|right]]
In early 1675, the Kashmiri Pandits approached [[Guru Tegh Bahadar]] to seek his assistance in their acute hour of need. These [[Hindu]]s from Kashmir had been given a deadline by [[Wikipedia:Aurangzeb|Emperor Aurangzeb]] to convert to Islam or be killed. Pandit Kripa Ram with his large delegation met [[Guru Tegh Bahadar]] at Chak Nanki, Kahlur (now known as [[Anandpur Sahib]]). He explained their dilemma to the Guru in the open [[Sangat]] at the place where today stands [[Gurdwara Manji Sahib]], in [[Anandpur Sahib]].
In early 1675, the Kashmiri Pandits approached [[Guru Tegh Bahadar]] to seek his assistance in their acute hour of need. These [[Hindu]]s from Kashmir had been given a deadline by [[Wikipedia:Aurangzeb|Emperor Aurangzeb]] to convert to Islam or be killed. Pandit Kripa Ram with his large delegation met [[Guru Tegh Bahadar]] at Chak Nanki, Kahlur (now known as [[Anandpur Sahib]]). He explained their dilemma to the Guru in the open [[Sangat]] at the place where today stands [[Gurdwara Manji Sahib]], in [[Anandpur Sahib]].


'''''"The Emperor had given us some time to decide to convert to Islam or to be executed. The time for deciding has expired. Now, we have to convert to Islam or die. What shall we do? Guru ji, we have no one else to turn to. We don't have an army to protect us - We need your help. Please assist us"''''', said Kripa Ram.
'''''"The Emperor had given us some time to decide to convert to Islam or to be executed. The time for deciding has expired. Now, we have to convert to Islam or die. What shall we do? Guru ji, we have no one else to turn to. We don't have an army to protect us - We need your help. Please assist us"''''', said Kripa Ram.


Guru ji is said to have gone into deep thought after Pandit Kripa Ram's request. At this point, it is said that Guru ji son, Gobind Rai walks into the Sangat to see Guru ji deep in thought.
Guru ji is said to have gone into deep thought after Pandit Kripa Ram's request. At this point, it is said that Guru ji son, Gobind Rai walks into the Sangat to see Guru ji deep in thought.


'''''"Guru ji, I see the acutely sad faces of the Sangat and you are silent and in deep thought. What is the problem?"''''' asked Gobind Rai to his father. Gobind is about 9 years old at this stage.
'''''"Guru ji, I see the acutely sad faces of the Sangat and you are silent and in deep thought. What is the problem?"''''' asked Gobind Rai to his father. Gobind is about 9 years old at this stage.


Guru ji slowly turn to his son and explain the situation as concisely as possible.
Guru ji slowly turn to his son and explain the situation as concisely as possible.


'''''"Baata (Son), this is sangat from Kashmir. They are Hindus who have been friends of Sikhs since the time of Guru Nanak. They have a very serious problem on their hands"''''' said Guru ji.
'''''"Baata (Son), this is sangat from Kashmir. They are Hindus who have been friends of Sikhs since the time of Guru Nanak. They have a very serious problem on their hands"''''' said Guru ji.


Gobind Rai replied, '''''"Pita ji, you are the Guru of the entire world ("Jagat Guru"). You will know of a solution to all problems"'''''
Gobind Rai replied, '''''"Pita ji, you are the Guru of the entire world ("Jagat Guru"). You will know of a solution to all problems"'''''


'''''"Baata, Emperor Aurangzeb has given them an ultimatum – If they do not become Muslims, he will kill them all"''''', explained Guru ji.
'''''"Baata, Emperor Aurangzeb has given them an ultimatum – If they do not become Muslims, he will kill them all"''''', explained Guru ji.


Guru ji continued, '''''"Some well-known Religion person ("Mahapurakh") will have to make a sacrifice to stop this butchery. We have to find a supreme soul who will die so as to awaken the sleeping consciousness of the people of Hind"'''''.
Guru ji continued, '''''"Some well-known Religion person ("Mahapurakh") will have to make a sacrifice to stop this butchery. We have to find a supreme soul who will die so as to awaken the sleeping consciousness of the people of Hind"'''''.


'''''"Pita ji, there is an easy answer to this problem. You are the most spiritually aware person in whole of Hind. You can make that sacrifice"''''', answered Gobind Rai.
'''''"Pita ji, there is an easy answer to this problem. You are the most spiritually aware person in whole of Hind. You can make that sacrifice"''''', answered Gobind Rai.


Guru ji was pleased to hear these words as it confirmed that his son had reached a suitable age to become the next Guru, and that Guru ji's work on Earth had been completed.
Guru ji was pleased to hear these words as it confirmed that his son had reached a suitable age to become the next Guru, and that Guru ji's work on Earth had been completed.
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The Pandits were delighted that a solution was found and duly informed Emperor Aurangzeb of the decision. Aurangzeb was delighted that by converting one person, he would without any further delay have the conversion of many 1000's to Islam. Accordingly he summoned his officers to arrest Guru Tegh Bahadar.
The Pandits were delighted that a solution was found and duly informed Emperor Aurangzeb of the decision. Aurangzeb was delighted that by converting one person, he would without any further delay have the conversion of many 1000's to Islam. Accordingly he summoned his officers to arrest Guru Tegh Bahadar.
===Timeline===
{|style="width:90%; background:#f0f0f0; " border="1" cellpadding="7" cellspacing="0"
|width=20%| '''Date '''
|width=80%| '''Event'''
|-
| [[25 May]], [[1675]] || [[Pandit Kirpa Ram]], the leader of the [[Kashmiri Pandits]] arrives in [[Anandpur Sahib]] (then called Chak Nanki, Kahlur) to ask [[Guru Tegh Bahadur]] for help in preserving the Hindu faith in Kashmiri.
|-
| [[11 July]], [[1675]] || Guru Tegh Bahadur sets off for [[Delhi]]
|-
| [[27 July]], [[1675]]  || Guru Tegh Bahadur taken into custody by Nur Muhammad Khan Miraza of [[Ropar]] Police post, on [[Savan]] 12,1732 at Malikpur Ranghran, Pargana Ghanaula, and sent to [[Sirhind]].
|-
| [[9 November]], [[1675]] ||  the [[qazi]] ordered that [[Bhai Dayal Das]] be seated in a cauldron of boiling water
|-
| [[11 November]] 1675 || [[Bhai Mati Das]] sawn into two pieces and [[Bhai Sati Das]] was wrapped up in cotton wool and set on fire. They both attained martyrdom on this day.
|-
| [[24 November]], [[1675]] || Guru Tegh Bahadur attains martyrdom
|}


=== Guru goes to Delhi ===
=== Guru goes to Delhi ===
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The saints of the Lord abhor the performance of miracles and malpractices. 14.}}
The saints of the Lord abhor the performance of miracles and malpractices. 14.}}


==The Martyrdom of Guru Tegh Bahadar from Persian sources==
[[Image:Harimandir sahib panel1.jpg|thumb|200px|A panel from the Harimandir Sahib, depicting Guru Tegh Bahadur counselling a group of Pandits led by Kirpa Ram|right]]


=The Martyrdom of Guru Tegh Bahadar from Persian sources=
{{main|Martyrdom of Guru Tegh Bahadar from Persian sources}}


===Risala Dar Ahwal-i-Nanak Shah Darvesh===
''Anxious to witness a miracle, the Emperor called Guru Tegh Bahadur to the Deccan; the Guru insisted that he was a mere devotee of God; he also explained that neither his name "Tegh Bahadur" nor the epithat ''sachcha padshah'' used for him implied temporal aspiration on his part; inferring that the Guru could not work a miracle, the Emperor ordered his execution.'' (Risala Dar Ahwal-i-Nanak Shah Darvesh)


'''Summary:'''
Other Persians who have written about this historical event.


'''Anxious to witness a miracle, the Emperor called Guru Tegh Bahadur to the Deccan; the Guru insisted that he was a mere devotee of God; he also explained that neither his name ''Tegh Bahadur'' nor the epithat ''sachcha padshah'' used for him implied temporal aspiration on his part; inferring that the Guru could not work a miracle, the Emperor ordered his execution.'''
* 1 Risala Dar Ahwal-i-Nanak Shah Darvesh
* 2 Khalsanama
* 3 Tawarikh-i-Sikhan-i-Mulk-i-Punjab wa Malwa
* 4 Umdat Ut-Tawarikh
* 5 Zikr-i-Guruan Wa Ibtida-i-Singhan
* 6 Tarikh-i-Panjab
* 7 Ibratnama
* 8 Char Bagh-i-Panjab
* 9 Haqiqat-i-Bina Wa Uruj-i-Firqa-i-Sikhan
* 10 Siyar Al-Mutakhiran


===Khalsanama===
==Quotes from Internet Sites==


'''Summary:'''
{{main|Martyrdom of Guru Tegh Bahadur quotes}}


'''The Emperor demanded a miracle; not to betray God's secret, Guru Tegh Bahadur refused to work a miracle; but he climed that no sword could kill him; Aurangzeb ordered his execution; thus died Guru Tegh Bahadur on Maghar Sudi 5, Sammat 1732, having remained on the ''gaddi'' for 10 years, 7 months, and 21 days.'''  
[[Wikipedia:Aurangzeb|Aurengazeb]] the 'Puritan King' whose life is a '''sharp contrast to that of his predecessors/ancestors''' lost no time after as­cending the throne in [[Delhi]] in 1658 to '''convert whole of [[India]] to [[Islam]]'''. To fulfil this desire of his he had no hesitation in using and wielding sword. The fundamentalist emperor threw to winds the seemingly secular policy of his forefathers re­placing it by one of religious harassment and persecution. He re-imposed the '''"Jazia"''' (a protection tax paid by non-muslims), which often was as much as 60%. While the entire [[India]]n people shuddered at his manner of building an Islamic state, he implemented a well calculated plan according to which he started with liquidating Hindu scholars in India in general and the Kashmiri Pandits in particular. Not surprising he did not spare his own father. According to him '''elimination of [[Hindu]] scholars was a pre-requisite for the spread of [[Islam]] [[India]]'''. (from [http://www.ikashmir.net/exodus/chapter3.html ikashmir.org])


The ''Khalsanama'' is an account of the Sikhs by one Bakht Mal. As to source of his writings, Bakht Mal tells us himself:
Others websites that quotes about this historical event include:
* 1 iKashmir.org
* 2 Sword of Truth
* 3 iimahd.ernet.in
* 4 Kashmir Sentinel
* 5 SikhVideos.org
* 6 SriGuruGranthSahib.org
* 7 All About Sikhs
* 8 BBC
* 9 Sikh Review


"The Sikhs have written very little. There is a large number of religious books but books relating to other branches of knowledge are wanting among them. Even their leaders do not possess much scholarship. The ''Udasis'' and the ''nirmalas'' are an exception but even they have committed very little to writing. In writing the present work the author has not been able to find any manuscript or other source material."
==See also==
* [[Guru Tegh Bahadur]]
* [[Shaheedi of Guru Tegh Bahadur]]
* [[Martyrdom of Guru Tegh Bahadur quotes]]
* [[Martyrdom of Guru Tegh Bahadar from Persian sources]]
* [[The Beheading of Guru Tegh Bahadur]]
* [[Gurdwara Sis Ganj Sahib]]


His account of the Sikhs is based on the testimony of trustworthy Sikhs. Thus, what we may expect to find in the ''Khalsanama'' on Guru Tegh Bahadur is what Bakht Mal heard from his contemporary Sikhs. What the ''Khalsanama'' says about the Martyrdom of Guru Tegh Bahadur is the following:
==External Links==
 
* [http://www.srigurugranthsahib.org/guru-teg-bahadur/martyrdom.htm Eternal Glory of Guru Tegh Bahadur]
"When Tegh Bahadur became the Guru, the number of his disciples increased very much and his affairs prospered. He used to live in majestic grandeur. He was a person of liberal attitudes. Whatever came by way of offerings from his followers was spent and nothing was stored. The name of his wife was Gujari and his son's name was Gobind Singh who, by the time was 15 years old, had mastered all the branches of knowledge.
* [https://www.srigurugranthsahib.org/guru-tegh-bahadur/martyrdom-guru-tegh-bahadur-sahib.htm Guru Tegh Bahadur Sahib - Martyrdom]
 
* [http://www.sikhvideos.org/shaheedi-guru-tegh-bahadur-sahib.html video on the Martyrdom]
When Aurangzeb heard of the reputation of Guru Tegh Bahadur he called him to Delhi. Officials of the government encaged him. The Guru knew of their evil intention but did not pay any heed to them. Unruffled he marched towards Delhi. When he reached Delhi, his disciples welcomed him and offered him large sums of money. The Guru did not care for the riches. When the Emperor heard of the Guru's generosity and his indifference to wealth, he felt perturbed. He asked the Guru to work a miracle. The Guru replied that karamat was a secret between the gnostic and his God. The Guru then added that no sword would be effective against his body. The Emperor was very angry over this and ordered that the Guru should be put to death near the kotwali.
* [http://www.sgpc.net/gurus/guruteghbahadur.asp www.Sgpc.net]
 
* [http://www.allaboutsikhs.com/sikh-gurus/sri-guru-tegh-bhadur-sahib-j.html#12 www.Allaboutsikhs.com]
The Sikhs maintain that the executioner did not get the chance to strike the Guru. On Guru Tegh Bahadur's own suggestion, a Sikh who was present there separated the Guru's head from his body. A faqir passed by the body of the Guru and remarked that the Emperor had not done well; a curse would fall and the city of Delhi would be desolate. The Sikhs took the head of Guru Tegh Bahadur to Anandpur. His body was cremated in Rakabganj."
 
===Tawarikh-i-Sikhan-i-Mulk-i-Punjab wa Malwa===
 
'''Summary:'''
 
'''The Emperor demanded a miracle; the Guru realised the necessity of sacrificing his life; with a piece of paper tied on his neck, when the sword struck his head was severed from the body; thus died Guru Tegh Bahadur on Maghar Sudi 5, Sammat 1732, having remained on the ''gaddi'' for 10 years, 2 months and 21 days.'''
 
The ''Tawarikh-i-Sikhan'' was written by Khushwaqt Rai who was employed as an intelligencer in the Punjab and asked by Colonel Ochterlony to collect information on the history of the Sikhs. His account was completed in A.D. 1811-12 at Batala in the upper Bari Doab.
 
Apart from the general statement that writers collect required information from whomsoever they can, Khushwaqt Rai does not say anything about the sources of his information. Nor does he refer to any earlier work. It may be useful, therefore, to compare his account of Guru Tegh Bahadur with the one given by Bakht Mal (''Khalsanama''). Regarding the Martyrdom of Guru Tegh Bahadur:
 
"Seeing the large number of the Guru's retinue and his prosperity, some of his disciples started talking in terms of his temporal authority. They called him the true king (Sachcha Patshah). Aurangzeb heard of the Guru's pomp and grandeur. He called him to court to test his spiritual powers by asking for a miracle. Guru Tegh Bahadur accepted the inevitability of things and reached Delhi...
 
...Guru Tegh Bahadur was summoned by the Emperor and he came to Delhi along with his family. He sent his family to Anandpur but himself stayed in Delhi. One day the Emperor persisted in demanding a miracle from Guru Tegh Bahadur. The Emperor was desirous of converting all the Hindus to Islam. On the other hand Guru Tegh Bahadur used to say that his mission was to uphold his faith which was distinct from the religions of both the Hindus and the Muslims. Knowing that self-sacrifice was unavoidable on account of this, he agreed to perform a miracle : he asserted that no sword would be effective against him. When the sword struck him, his head was severed from his body. A piece of paper was found tied on his neck with the following words : 'the man of God gave up his head but not the secret of God.' The Emperor felt sorry for his unjust death.
 
It is related that when the Emperor asked Guru Tegh Bahadur to work a miracle, some of his followers forsook him on account of weakness of faith. Some sweepers, who were strong in their faith in the Guru, stuck to him. He had asked one of them not to let his head roll on the ground. Consequently, he caught the Guru's head in his lap the moment it fell from his body. Running day and night he carried the head to Guru Gobind Singh at Anandpur. It was cremated with fragrant wood. And then Guru Gobind Singh observed mourning for the death of his father.
 
None dared remove the body of Guru Tegh Bahadur from the Chandni Chauk for cremation without explicit orders from the Emperor. A banjara follower of Guru Nanak, who was bringing his grain-laden bullocks from that side, put the body of the Guru in a sack, took it out of the city and cremated it. The people of the city felt extremely distressed by this whole episode which turned their days dark like nights.
 
Guru Tegh Bahadur left his earthly life for the eternal abode on Maghar Sudi 5 in Sammat 1732. His pontificate lasted 10 years, 2 months and 21 days."
 
===Umdat Ut-Tawarikh===
 
'''Summary:'''
 
'''Questioned about his name the Guru replied that his correct name was not ''Tegh'' but ''Degh Bahadur''; the Emperor then demanded a miracle; the Guru refused to work a miracle, the wrath of God; he was imprisoned; feeling reassured that his son would prove to be a worthy sucessor, Guru Tegh Bahadur decided to sacrifice his life; with a piece of paper tied on his neck when the sword struck his head was severed from the body; thus died Guru Tegh Bahadur on Maghar Sudi 5, Sammat 1732, having remained on the ''gaddi'' for 10 years, 7 months and 21 days.'''
 
===Zikr-i-Guruan Wa Ibtida-i-Singhan===
 
===Tarikh-i-Panjab===
 
===Ibratnama===
 
===[[CHAR BAGH-I-PANJAB|Char Bagh-i-Panjab]]===
 
===Haqiqat-i-Bina Wa Uruj-i-Firqa-i-Sikhan===
 
===Siyar Al-Mutakhiran===
 
=Quotes from Internet Sites=


=== iKashmir.org ===
===Books===
from [http://www.ikashmir.net/exodus/chapter3.html ikashmir.org]


[[Wikipedia:Aurangzeb|Aurengazeb]] the 'Puritan King' whose life is a '''sharp contrast to that of his predecessors/ancestors''' lost no time after as­cending the throne in [[Delhi]] in 1658 to '''convert whole of [[India]] to [[Islam]]'''. To fulfil this desire of his he had no hesitation in using and wielding sword. The fundamentalist emperor threw to winds the seemingly secular policy of his forefathers re­placing it by one of religious harassment and persecution. He re-imposed '''"Jazia"''' (poll tax). While the entire [[India]]n people shuddered at his manner of building an Islamic state, he implemented a well calculated plan according to which he started with liquidating Hindu scholars in India in general and the Kashmiri Pandits in particular. Not surprising he did not spare his own father. According to him '''elimination of [[Hindu]] scholars was a pre-requisite for the spread of [[Islam]] [[India]]'''.
* [https://sikhdigitallibrary.blogspot.com/2017/11/who-killed-guru-tegh-bahadur-sirdar.html Who Killed Guru Tegh Bahadur? - Sirdar Kapur Singh]


Since '''Kashmir has from times immemorial remained a prominent center for learning''', Aurangzeb appointed 14 atrocious subedars as administrators and governors of Kashmir for its '''Islamization'''. Notable among them was Iftekhar Khan who during his regime (1617-75) unleashed his pack of hounds of cruelties of all sorts to leave the Kashmiri Hindus no alternative but to embrace Islam on pain of death. During his rule of five years of hair raising cruelty and tyranny Iftekhar Khan drove it home to Pandits that then future in their land of birth was assured only if they kissed [[Islam]], failing which they must quit their homeland forthwith; there was no third option.
* [https://sikhdigitallibrary.blogspot.in/2012/09/the-book-guru-tegh-bahadur-prophet-he.html Guru Tegh Bahadur - The Prophet He Died For The Oppressed]


In consequence of this dire threat, '''thousands of Kashmiri Pandits succumbed to his policy of duress and treacherous religious bigotry of the vicious subeder and thus got converted to Islam'''. Thousands who could manage to withstand the tremendous pressure bade good bye to their homes and hearths and sought refuge in neighbouring regions to keep alive themselves and their faith that was so dear to them.
* [https://sikhdigitallibrary.blogspot.com/2019/11/atam-baldani-guru-tegh-bahadar-tract-no.html Atam Baldani Guru Tegh Bahadar Tract No. 129]


It is during the rule of Emperor Shah Jehan and Aurangzeb that Kashmiri Pandits driven out of Kashmir reached [[Delhi]] and settled down in Bazar Sitaram. Two prominent castes namely Zutshis and Shangloos reached there after a great ­struggle, difficulties and hardships. These castes over a period of generations had changed into Pehlvis (poets) and Topawallas, said one of the descendants of KPs living in Bazar Sitaram Shri Gulzar Pahlvi. There is a temple of ancient KPs now internally displaced communities in India believe in. It is said that Pandit Nehru's marriage procession had come all along from Allahabad to Bazar Sitaram where his marriage was solemnized. Their present priest is Iqbal Krishen Revoo.
* [https://sikhdigitallibrary.blogspot.com/2019/11/bemisal-shahidi-tract-no-67.html Bemisal Shahidi Tract No. 67]


It is during the Aurangzeb-Iftekhar Khan combine that '''reduced the Kashmiri Pandits as low as dust''', nay they made them lick the dust. They trampled the Pandit psyche by subverting all the achievements of this advanced and learned community in social, economic and religious fields during the pseudo-secular stance of the earlier Mughals. Aurangzeb followed [[Islam]]ic law with fervor showing no regard for normal laws of [[Hindu]]s.
* [https://sikhdigitallibrary.blogspot.com/2019/12/dharam-het-gurdev-pathaye-tract-no-21.html Dharam Het Gurdev Pathaye Tract No. 21]
 
When the '''religious persecution and cruelties''' perpetrated by Iftekhar Khan and approved by Aurangzeb '''made life unbearable for Pandits in Kashmir''', the latter decided to ap­proach the immortal national hero Shri [[Guru Tegh Bahadar]] at [[Anandpur Sahib]] for rescuing the Kashmiri Hindus from Islamic onslaught by his personal intervention. A delegation of 500 KPs (Kashmiri Pandits) led by Pandit [[Kirpa Ram]] learned person, called on the Guru and narrated their harrowing and woeful expe­riences of the diabolical misrule of Iftikhar Khan patronized by Aurangzeb whose wickedness had no parallel. These '''fundamentalists thrust Islam by hook or by crook'''. They converted by atrocities, by polluting the KPs by '''banning the wearing of sacred thread and tilak''', by '''sexual harassment''' and '''forcible abductions of the daughters of [[Hindu]]s''' and other '''satanic misdeeds'''. The delegations appealed to [[Guru Tegh Bahadar]] to deliver them from their religion of the land.
 
The great Saint whose face radiated Cecelia light was pain­fully moved on hearing the woeful tales narrated by the Kashmir Pandit suppliants. This great man from Punjab went to Delhi for the redressal of the grievances of the KPs and got killed by the cunning Aurangzeb. The Guru was asked to embrace Islam but he preferred death to change his Dharma which was most dear to him. Furious Muslim zealot Aurangzeb ordered the execution of [[Guru Tegh Bahadar]]. His head was slit by one Jalal-ud-din Jalad (Executioner). In this way the Guru attained martyrdom for the sacred cause of saving Hindu Dharma. Shat Shat Pranam. Guru Maharaja's sacrifice sent a shiver down the spine of Aurangzeb and it marked the beginning of the fall of Mughal empire in [[India]].
 
Despite the supreme sacrifice for the preservation of [[Hindu]] religion and Kashmiri ethos, the state terrorism remained unabated for sometime more. The desecration of temples and the killings of KPs continued and the process of exodus also continued.
 
A griping and inspiring and graphic account of this national issue and the unforgettable sacrifice and martyrdom of Guru along with his three disciples has been given by Giani Gian Singh in his book 'Shri Guru Granth Prakash' and another book 'Shri Guru Pratap Suraj' which are strongly recommended to the readers.
 
By Professor. K. L. Bhan
 
=== Sword of Truth ===
from: [http://www.swordoftruth.com/swordoftruth/archives/oldarchives/teghbaha.html www.swordoftruth.com]
 
'''Aurangzeb decided to Islamize India as fast as possible, starting with Kashmir'''. He had a devil's brain and he devised all kinds of artifices to get his way. Writes Sir Jadu Nath Sarkar in his renowned five volume History of Aurangzeb: ''"In Kashmir, [[Hindu]]s and [[Muslim]]s used to intermarry, and the wife, whatever might have been her father's creed, was cremated or buried as her husband happened to be a Hindu or Islamite. But in October, 1634, Shah Jahan forbade the custom and ordered that every Hindu who had taken a Muslim wife must either embrace Islam and be married anew to her, or he must give her up to be wedded to a Muslim. This order was rigorously enforced."''
 
The ruse was to turn the [[Hindu]]s into [[Muslim]]s by virtue of political power. In any event, it was still a 'slow' process from Aurangzeb's point of view. He wanted to turn the world into a Koranic world of Muslims only and those who still did not opt for Islam, had no place in the kingdom.
 
'''Aurangzeb ordered that every Hindu must become a Muslim under pain of death''. The Hindus wanted a period of six months to consider the proposal, which was granted. Aurangzeb also issued a fiat that those who refused to be Mohammedans would be put to the sword and a wholesale order was issued to '''kill the Brahmins and collect their [[janoy]]s''' or sacred threads, as proof of the slaughter. Aurangzeb demanded that enough Kashmiri Pandits were to be slaughtered every day, so that their sacred threads weigh at least 1.25 maunds (46 kgs).
 
The weight of a single thread is very small and on calculation, it was found out that at least 25,000 Kashmiri pandits had to be killed every day in order to fulfill the requirement of the 1.25 maunds of thread. Naturally, there was panic among the Pandits. They met [[Guru Tegh Bahadur]] at [[Anandpur Sahib]] on May 25, 1675. They prayed to the Guru and said: "Our lot has become unbearable. You are rightly known as '''Hind ki Chader''' or '''Champion of the Hindus'''. We have been given six months' time in which to make our choice between Islam and death. That period is about to end...We have come to you for help, guidance and protection. O Champion of the Hindus!"
 
Naturally, the Guru was plunged into deep thought. He noticed the sad faces of the Brahmins. His young eight-year-old son, '''Govind Rai''' (the future [[Guru Gobind Singh]]) asked his father why these good men looked so worried? What has happened!
 
=== iimahd.ernet.in ===
from: [http://www.iimahd.ernet.in/~jpsingh/gurunine.htm www.iimahd.ernet.in]
 
'''The Enticement'''
 
What followed during imprisonment were alternations between a variety of enticements for the Guru and torture and death to members of his retinue. Unable to shake the faith even of his followers, the Guru was asked to perform a miracle the way he had done earlier to save the life of [[Bhai Makhan Shah Lubana]]. Unwilling, the Guru offered to write a slip to be tied around his neck. This, he said, will not break even with the hardest stroke of a sword. When struck, his head lay separated from the body. Surprised, the perpetrators of his death opened the slip only to find written:
 
{{Quote|Sis diya par Sirar na diya <br>
I gave up my life, but not my secret or faith}}
 
 
Thus [[Guru Tegh Bahadur]] attained martyrdom and in the process also saved the Hindu faith from being decimated at the hands of a zealot Emperor.
 
'''The Martyrdom'''
 
[[Guru Gobind Singh]] recorded his father's martyrdom as under:
 
{{Quoter|Theekar fore dilees sir, Prabh par kiyo payan,
Tegh Bahadur si kriya, Kari na kinhoo aan.
Tegh Bahadur ke chalat, Bhayo jagat main sog.
Hai hai hai sab jag bhayo, Jai jai jai sur log.
 
He burst the bonds of mortal clay
And went on to the abode of God.
No one ever performed an act as noble
As did Tegh Bahadur.
 
With the departure of Tegh Bahadur
The world was stricken with sorrow.
A wail of horror rent the earth,
A victor's welcome by the dwellers of heaven.|Bichitra Natak}}
 
'''The Shrines'''
 
Although there are several shrines and historical places associated with the memory of Guru Tegh Bahadur, the two most prominent are in Delhi. These are [[Gurdwara Sis Ganj]], the place of his martyrdom and [[Gurdwara Rakab Ganj]] near the Parliament House the place where his body was cremated. Other prominent places include Sri Sis Ganj at [[Anandpur Sahib]], [[Gurdwara Dookh Niwaran]] in Patiala, [[Gurdwara Sri Damdama Sahib]] in Dhubri, Assam and Gurudwara Sangat Tola in Dhaka.
 
'''The Symbol of Sacrifice'''
 
For many it is hard to imagine that a person with martial skills could also become a symbol of supreme sacrifice in defending someone else's faith. Yet, this is what [[Guru Tegh Bahadur]] displayed in life and death. About his death [[Guru Gobind Singh]] wrote:
 
{{Quote|Tilak janjoo rakha prabh taaka <br>
Kino bado kaloo main saka. <br><br>
To protect your right to wear the caste mark ('Tilak') and the sacred thread,<br>
He performed the supreme sacrifice in the dark ages of Kalyug}}
 
=== Kashmir Sentinel ===
from: [http://www.kashmirsentinel.com/apr1999/3.5.html Kashmir Sentinel]
 
KASHMIRI PANDITS AND SIKH GURUS
by DR. AJAY CHRANGOO
 
This historic moment of tercentenary is an occasion for exiled Kashmiri Pandits to rededicate themselves to the ideals of Sikh gurus and express their gratitude for saving their faith. Only those communities who remember their saviours, survive in history.
 
In 1669, the bigoted Mughal ruler Aurangzeb unleashed a policy of religious persecution against non-Muslims. This caused large-scale demoralisation and fear among the people. Seeing all this Guru Tegh Bahadur, the prophet of reassurance felt the need to rekindle their crest fallen spirits. During 1673 and 1674 Guru Tegh Bahadur undertook intensive work in the Malwa and Bangar areas, inspiring people with confidence and encouraging them to face all odds and difficulties. This was his silent but sure protest against Aurangzeb's aggressive policy of persecution. Thousands of them came to have his holy darshan and to receive his message of courage and hope embodied in the dictum, 'Fear not, nor give fear to others'. The people of Northern India, particularly the Hindus, found their natural saviour in the person of Guru Tegh, Bahadur. He became the symbol of India's civilisational resistance at that time. After reawakening the people's spirits, Guru finally retired to his headquarters, Chak Nanaki, presently called Anandpur Sahib.
 
On May 25, 1675 a band of sixteen Chief Brahmins of Kashmir, under the leadership of Pandit Kripa Ram Dutt reached Anandpur Sahib to seek his intervention. The Mughal Governor Iftikhar Khan had ordered them to covert or face death. It was in Gurudwara Manji Sahib that Guru heard their tale of woe and went into pensive mood. Deeply moved by their appeal, the Guru pondered a while and then announced his decision that he would even sacrifice his life for the protection of their faith. The Guru had been keenly watching the grave situation enveloping the country in the wake of Aurangzeb's policy of religious persecution. He was convinced that only his martyrdom can stem this tide.
 
Why Kashmiri Pandits sought the intervention of only Guru Tegh Bahadur has remained a subject of much curiosity. Though the impact of religious persecution was felt all over India but only on the issue of Kashmiri Pandits' persecution Guru decided to undertake the supreme sacrifice. This has also aroused much interest among serious students of Indian civilisation.
 
Though it must be admitted that Kashmiri Pandits approached Guru Tegh
 
Bahadur for immediate succuour, but its implications were far reaching. Much before Pandit Kripa Ram's mission to Anandpur Sahib, Pandit spiritual leaders and the Sikh Gurus had been in intimate contact and shared their ideas in the spiritual realm. Pandit Kripa Ram was no stranger to the Durbar of Sikh Gurus. He was a descendent of Pandit Brahm Das, who had met Guru Nanak in Mattan. Kripa Ram had known the Ninth Guru and also taught Sanskrit classics to the young Gobind Rai. During the reign of Jehangir, Guru Hargobind came to Srinagar and met Kashmiri saintess Mata Bagh Bari, who lived at Rainawari. It is interesting that Mata Bagya Bari's spiritual interaction with the sixth Sikh Guru is so well-preserved in the Sikh religious tradition. In Pandit tradition Mata Bagya Bari is a reference model for the highest attainment of spiritual merit. In their daily discourse, Pandits often refer, 'Zan Chhak Bagya Bhad' Translated into English, it means 'As if you are Bagya Bari'. Why Kashmiri Pandits approached Guru Tegh Bahadur can be explained by the fact that they were in desperate search for a centre of resistance, which would recognise the civilisational challenges overtaking the country then.
 
And by appealing to the Sikh Guru, they were subtly conveying to the countrymen that this was the only credible and competent institution, which could overtake this gigantic task. Secondly, Kashmir Pandits had been feeling natural affinity with the Sikh Gurus. They empathised with the egalitarian ideas of Sikh Gurus and maintained regular contact with them right since the times of [[Guru Nanak]]. Kashmiri Hindu society had rejected the caste rigidity that characterised the Indian society. Long sway of Buddhism and the non-dualistic Shaivism had totally undermined the caste system and made Kashmir a casteless society Ideas of Sikh Gurus thus looked so natural to them.
 
[[Guru Tegh Bahadur] recognised the importance of preserving the civilisational centre in Kashmir. Its collapse, he felt would have grave impact on the future of civilisation struggle in rest of India. Kashmiri Hindus had provided intellectual and spiritual leadership to Hindus of India. Benaras Brahmins to whom Aurangzeb had approached first for conversion told him that they could take a decision only if Kashmir Brahmins accepted it. Seeking intervention of Guru Tegh Bahadur by Kashmiri Pandits and Gurus supreme sacrifice-the real impact of these two events in the evolution of Khalsa has yet to be fathomed.
 
About this, the renowned Sikh scholar, Fauja Singh writes, 'the appeal of the Kashmiri Pandits for help, coming towards the end, played a decesive role in so far as it helped the Guru in making his final resolve on the issue. However, from the manner in which the circumstances shaped themselves and finally led to the crucial point, it may be clear that the issues involved were wider and deeper than the compassion for a few woe-stricken Brahmins of a disant area'. Guru Gobind Singh's statement in his famous composition, Bachitar Natak, on the martyrdom of his father reads as follows--
 
The Lord (Guru Tegh Bahadur) protected their paste-mark and sacred thread,
 
And performed a mighty deed in the Kali Age. To protect the holy he spared no pains; Gave his head but uttered not a groan. For the protection of dharma He did this noble deed; Gave up his head but not his ideal. Guru Tegh Bahadur's martyrdom for protecting the faith of Pandits made him a messiah for Pandit Kripa Ram and his other companions. They settled down In Anandpur Sahib for good. Pandit Kripa Ram was later baptised by Guru Govind Singh. He gave his life heroically fighting the treacherous Mughal forces at Chamkaur along with Guru Gobind Singh's two elder sons.Later, in another battle at Muktsar, Keshav Bhat, a Kashmiri Pandit was one among those forty Brahmins, who fought alongside Guru Govind Singh and achieved martyrdom.
 
Guru was so moved by their heroism that he named them MUKTAS and himsel performed their last rites. Much of the information about the events of these times have been chronicled by immigrant Kashmiri Pandits. Their accounts called as Bhatta Vahis (Pandits' accounts) have been carried from generation to generation by Punjab's balladeers until these were recorded in the last century.
 
RISE OF KHALSA:
 
Guru Tegh Bahadur's martyrdom had far-reaching political effects. The Mughals had, not long after, to face stiff resistance from the Sikhs. Sikh opposition contributed significantly to the collapse of the Mughal empire. After the martyrdom of his father, Guru Gobind Singh, took several concrete steps to give a new orientation to the Sikh community. As a true soldier of the people and conscious of the role he had to play in the aftermath of ninth Guru's martyrdom, Guru Gobind Singh did not get overwhelmed by his tragic loss. Guru's public execution had outraged the Indians. From near and far they moved to Anandpur Sahib to be with the young Guru. They looked to him as the promised saviour and the man of the hour.
 
=== All About Sikhs ===
from [http://allaboutsikhs.com/history/his0711.htm All About Sikhs]
 
1675  Guru Tegh Bahadhur left Anadpur Sahib for Delhi to help save Hindu dharma from total extinction.
 
Kashmiri Pandits, led by [[Kirpa Das]] of Mattan (Martand), reached Chak Nanki, Kahlur (old name of [[Anandpur]] Sahib). He appealed to [[Guru Tegh Bahadar]] for his help in against the prosecution of Kashmiri Pandits by Aurangzeb's forces and resulting extinction of hindu dharma. After appointing Gobind Rai as the next Guru, Guru Tegh Bahadhur left for Delhi on July 11, 1675. After Guruji's martyrdom, Pandit Kirpa Das stayed back and became Kirpa Singh after taking amort in 1699 and died fighting at Chamkaut along with the two elder sahibjadas of Guru Gobind Singh Ji.
 
When Guru Tegh Bahadhur sacrificed himself to save the Kashmiri Pandits from extinction in 1675, Guru Gobind Singh put his stamp on this truth by proclaiming "The Lord (Guru Tegh Bahadhur) protected the sacred thread and the frontal mark of the Hindus: He performed a great deed in the age of Kalyug." However, it is strange that the Kashmiri Pandits did not build any memorial in honour of Guruji. On the other hand the present generation had started doubting the veracity of this event.
 
{{Quoter|GURU TEGH BAHADUR (1621-1675): RAG SORATH|
That man who in the midst of grief is free from grieving,
And free from fear, and free from the snare of delight,
Nor is covetous of gold that he knows to be dust,
Who is neither a backbiter nor a flatterer,
Nor has greed in his heart, nor vdnity, nor any worldly attachment,
Who remains at his centre unmoved by good and ill fortune,
Who indifferent to the world's praise and blame
And discards every wishful fantasy
Accepting his lot in the disinterested fashion,
Not worked upon by lust or by wrath,
In such a man God dwelleth.
The man on vjhom the Grace of the Guru alights
Understands the way of conduct:
His soul, 0 Nanak, is mingled with the Lord
As water mingles with water!}}
 
In the galaxy of immortal martyrs who laid down their precious lives to keep ablaze the flame of faith and freedom, the name of the Ninth Master, Guru Tegh Bahadur stands out radiantly prominent. Doubtless, there have been prophets who sacrificed themselves at the altar of their own religion, but the uniqueness of the Ninth Master's martyrdom lies in the fact that he courted death in defending the religion of the persecuted Hindus who had sought his shelter when they were forced to choose between death and Islam. Guru Tegh Bahadur, the second martyr Guru, who was born at Amritsar in 1621, was the youngest son of Guru Hargobind Sahib, the Sixth Master (1595-1645). Guru Har Rai, the Seventh Master (1630-61), and Guru Hari Krishna, the Eight Master (1656-1964): however, preceded him as Gurus. He adorned the sacred throne of Guru Nanak from 1664 to 1675. His installation as Guru enraged Dhirmal and the masands, who were the most contentious claimants to the Guruship.
 
Guru Tegh Bahadur toured the Punjab, particularly the Malwa region, and Eastern India, to preach Sikhism. He also went to Assam with Raja Ram Singh and stayed with him for nearly two years. The Guru's family accompanied him on this trip, but, while proceeding to Assam, he left his familly at Patna. It was here that his only son Guru Gobind Singh (1666-1708) was born. While leaving Assam for the Punjab, Guru Tegh Bahadur broke his journey at Patna for a short time and then returned to the Punjab. He purchased land from the Raja of Kahloor at Makhowal (Anandpur) and settled down there. From here he set out on extensive missionary tours and attracted amongst others, several Muslims to his faith.
 
The main theme of Guru Tegh Bahadur's sacred hymns is Nam Simran (concentration on the Divine Name) and Guru Bhakti (adoration of the Guru). One hundred and fifteen hymns of Guru Tegh Bahadur are incorporated in the Adi Granth.
 
He has clearly set forth his own definition of Giani (or the enlightened one). In these compositions he has laid special stress on vairag or detachment for the realisation of the lofty ideals that distinguish the life of a BrahmGiani.
 
During Guru Tegh Bahadur's ministry, Emperor Aurangzeb intensified his fanatical plans for forcibly converting the Hindus to Islam. This move had serious repercussions in Kashmir, and, the learned Pandits of Kashmir came to Guru Tegh Bahadur to seek refuge. The Guru advised them to go and tell Aurangzeb that if he could persuade Guru Tegh Bahadur to embrace Islam, they would all willingly become Muslims. This proposal appealed to Aurangzeb, who had already hatched plans to bring to an end Guru Tegh Bahadur's missionary activities, so, he at once issued orders for his arrest.
 
The Guru, along with some of his companions was finally brought to Delhi and asked to convert to Islam or else face the penalty of death. The Master averred that he would sacrifice his life rather than give up his faith and his freedom of belief. Thus, under Aurangzeb's orders, he was beheaded at the place now called Sis Ganj in Delhi. His martyrdom was yet another challenge to the Sikh conscience. It was realized then that there could be no understanding between an insensate power imbrued with blood and a proud people wedded to a life of peace with honour. The sacrifice roused the devitalized Hindus from their supine somnolence and gave them a hint of the power that comes from self-respect and sacrifice. Guru Tegh Bahadur thus earned the enduring sobriquet title of Hind-di-Chadar or the Shield of India.
 
-Ref. "Guru Granth Ratnavali," (pp. 70) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh
 
 
=== BBC ===
[[http://www.bbc.co.uk/religion/religions/sikhism/holydays/gurpurbs/tegh_bahadur.shtml BBC]]
 
Born in Amritsar, Guru Tegh Bahadur was the ninth of the ten Gurus who founded Sikhism.He's honoured and remembered as the man who championed the rights for all religious freedom.
 
Contributions
He taught liberation from attachment, fear and dependence. Strength should be gained through truth, worship, sacrifice and knowledge.During the reign of Mughal Emperor Aurangzeb, Islam was imposed on the people. Hindu temples were demolished and turned into mosques, higher taxes were charged to non-Muslims and the Emperor persecuted those who would not conform to Islamic law.Guru Tegh Bahadur spoke out amid this persecution. He refused to convert to Islam and in 1675, he was beheaded in Delhi. The site of his execution was later turned into an important Gurdwara.
 
He's also remembered for his poetry, much of which is included in the Guru Granth Sahib.
 
He married Bibi Gujjari and they had one son, the tenth Guru, Guru Gobind Singh.
 
He founded the city of Anandpur which later became a centre of Sikhism.
 
 
{{Quoter|If you are strong, torture not the weak,
And thus lay not the axe to thy empire. (109)
|[[Zafarnama]]}}
 
 
 
=== Sikh Review ===
from: [http://www.sikhreview.org/february2002/meta.htm Sikh Review]
 
His grandson and the Ninth Nanak, Guru Tegh Bahadur (1621-1675 A.D.), too, laid down his life as a martyr on 11th of November 1675 at Delhi under orders of Jahangir’s grandson, Aurangzeb (1618-1707 a.D.), "whose efforts", according to Sayad Muhammad Latif, "were directed to converting the whole world to the Mahomedan faith" and 13 who had unsuccessfully "urged the Sikh Guru to embrace Mahomedanism". The Guru did so valiantly at the altar of Dharma for raising a forceful voice against the Emperor’s religious fanaticism, communal bigotry, persecutory zeal, repressive policies and tyrranical measures, adopted on a comprehensive scale to annihilate all traces of diversity among various culture-groups and communities and eliminate Hindusim altogether, in a deliberate effort to change thereby the entire face of the Indian Subcontinent into a Muslim State. Guru Tegh Bahadur himself volunteered to sacrifice his life in order to defend the fundamental rights of the people; to protect their faith and belief; and to vindicate, by his heroic action, the freedom of conscience and worship being denied to them. He embodied in himself the undaunted spirit of supreme sacrifice in the pursuit of such lofty ideals and eternal values by which humanity must always live.
 
Every effort was made by the greatest empire of the day to dissuade him from the programme or to distract him from his path; and also a prevail upon him to renounce his faith and embrace Islam. Neither deterred nor shaken from his faith and ideal, Guru Tegh Bahadur pursued it with unqualified commitment and unflinching courage, proving him-self true, both in principal and practice, to his well known motto:
 
Bhai kahun ko deit nehn
Nehn bhai manat aan.
 
i.e. Fear not and Frighten no.
 
Barbaric Rule: Consequently, he was chained and imprisoned in a cage and was tortured in the cruelest and the most inhuman ways for five long days. In order to terrorise him further into submission, one of his distinguished devotees (viz. Bhai Mati Das) was sawn alive, another (viz. Bhai Dayal Das) was boiled in the cauldron and the third (viz. Bhai Sati Das) was roasted alive in his very sight. Finally, he himself was beheaded, under imperial warrant, in broad daylight, in the middle of a public square, the most prominent public place in India, called Chandni Chowk, of Delhi, on the charge that he was a stumbling block preventing the spread of Islam in the Indian subcontinent. 15
 
While in Zoroastrianism a martyr is "one who lays down his life in the cause of his religion or faith", in Judaism it is he who suffers death "for the propagation of his Holy Scripture". In Christianity martyrs are those "who have actually laid down their lives for Christ" or those "who undergo penalty of death for persistence in the Christian faith" 16. In Islam a martyr is "one who has either been slain in a religious war or has been killed unjustly" 17. In these historical religions such noble persons have been honored as Shahid-e-Kamil, i.e. perfect martyrs or martyrs par excellence.
 
In Sikhism, however, the martyrdom of Guru Tegh Bahadur embodies in itself some unique features of martyrdom, particularly in the sense that he passed through a tortuous ordeal and courted a voluntary death not for the salvation of his own self, or for the protection of his own family and followers, or for the propagation of his own faith and convictions, but for the faith of others and for upholding convictions in which he did not believe himself either on doctrinal or on credal basis.
 
Valour & Dharma: A large number of saintly and valorous persons, throughout the world, have sacrificed themselves, from time to time, before and after him, in defence of their respective faiths or for the vindication of their own convictions or for the protection of their own country and community. But none, excepting Guru Tegh Bahadur, is known to have offered himself for sacrifice for the vindication of an all-embracing ideal, the ideal pertaining to the freedom of conscience, conviction and worship – not only for himself, his country and community but also for the entire human fraternity for all times to come. He actually laid down his life for the cause of justice and Dharma (righteousness), in defence of the convictions of others in order to champion the cause of religious freedom for one and all, and to protect the religious principles and practices which one did not himself follow. Guru Tegh Bahadur alone came forward in order to uphold the dignity of man and to protest against the policy of conversion, through force and oppression, by the rulers of the ruled. By his supreme sacrifice, he attempted thus to usher in a new social order and to promote thereby the spirit of republicanism in religion. He alone ventured at a highly critical and decisive juncture, to announce publicly that if he would not be able to change the mind of the mighty Mughal monarch with moral, spiritual and rational arguments he would himself offer to die for the protection of the faith of the oppressed for the preservation of a religion other than his own and for the freedom of worship for one and all. Among all prophet-teachers, he alone is believed to have under-taken, of his own free will, a historic march of passive resistance for the vindication and assertion of human rights at the cost of his own life. He, thereby, espoused the cause of the oppressed, exhorting them to cast away their fears and face the situation with courage and fortitude.
 
On reaching Delhi and failing in his honest efforts to persuade imperial authorities to give up their policy of coercion, repression and forcible conversion, Guru Tegh Bahadur gladly offered himself for the supreme sacrifice in the cause of truth, tolerance, justice and righteousness; for equality and liberty in matters of faith and idealogical belief of all mankind.
 
By doing so, according to the autobiography of his son, Guru Gobind Singh (1666-1708 A.D.), 18 the Tenth Nanak, he "performed a heroic deed and made the supreme sacrifice in the dark age for the protection of their (i.e. Hindus’) right to wear sacred threads and the frontal caste-marks. He spared no pains and went to the utmost limit in helping and protecting the good and the men of faith. Without a groan, he gave up his head but neither his ideals nor determination. He suffered martyrdom for the sake of religion and righteousness, as a whole. He refused to perform miracles to escape a violent death, pronouncing these as a juggler’s tricks and unworthy act which fill true men of God with utter shame. Breaking the pitcher of his mortal frame over the head of the Emperor of Delhi, he departed to the Realm of God. No one else has ever performed such a noble, mighty and glorious deed,* signifying thereby a great and heroic martyrdom which stands till today unparalleled in the history of the world.
 
Guru Tegh Bahadur’s sacrifice was a mightly challenge to the mightiest empire of the age and this challenge was given to the Emperor himself in the capital of his empire itself. As the subsequent event proved, it turned out in the course of time as "a declaration of war" by accepting "a challenge to meet force by force", 19 acting upon the ideal expressed in the following words of his own son, Guru Gobind Singh:
 
Chun kar az hama hilate dar-guzasht,
Halal ast burdan ba shamshir dast:
 
i.e. When all avenues have been explored, and the affair has passed all remedies, It is rightful to draw the sword, and wield it with your hand.
 
Triumph of Spirit: If it is true that "the martyrs of a religion usually arise from persecution" 21 and that the "blood of the martyrs is the seed of the church", then the Sikh religion is a classic case for study. "Perhaps the most striking example in India of a the effect of a cruel persecution in consolidating and defining the religious life of a country", according to Dr. A. S. Geden, "is that of the Sikhs… who found themselves brought into conflict with the dominant power of the Mughal emperors and were forced, in self-defence, to take up arms and maintain their existence and religious liberty…. They were confronted with the alternative of acceptance of the formula and creed of the ruling faith - or destruction. They refused to submit to either, but endeavoured rather to maintain their freedom and rights with the sword. The persecution which ensured had the effect of welding a community and organization in its origin purely religious, into a militant order and nation of soldiers, tenancies of military might and norms no less than of creed and faith."22
 
Just as the martyrdom of Guru Arjun Dev, seventy years before, had given impetus to the Sikh Movement and produced, in the time of his son and successor, Guru Har Gobind (1595-1644 A.D.) 23, the doctrine of Miri (i.e. political sovereignty) and Piri (i.e. spiritual sovereignty), leading towards the evolution of the Sikh people into a militant church; the martyrdom of the latter’s youngest son, Guru Tegh Bahadur, enthused his own illustrious son and successor, Guru Gobind Singh (1666-1708 A.D.), to the extent that he completely and marvelously transformed the whole community and produced in 1699 A.D. the semi-military Brotherhood of the Khalsa endowed with special virtues, symbols and sacraments. 24 "tenacious of military might and norms no less than of creed and faith", exemplifying thereby in letter and spirit the last prophetic words of the great martyr himself:
 
Nam reho, sadhu reho
Reho Guru Gobind.
 
i.e. When Guru Gobind is there to uphold the Dharma; God’s Name and His devotees shall flourish and endure eternally.25 Guru Tegh Bahadur’s unique martyrdom animated not only his young and only son to sacrifice his all, even his entire family, including his four young sons, for the protection of Dharma, assertion of religious freedom and promotion of the aforesaid causes, but also instilled such an invincible spirit of self-confidence and self-sacrifice in the oppressed and the downtrodden of such a magnitude that it gave rise, in its turn, to a very long line of martyrs and a strong tradition of martyrdom-matchless, perhaps, in the annals of the world, in its length, strength and steadfastness; in ts intensity, sanctity and continuity, until now.
 
Comemoration: The site of his martyrdom, the sacred spot where his holy head had fallen on the ground, is marked by the famous Gurdwara Sis-Ganj which, in the memorable words of the first National Professor of Free India, Dr. Suniti Kumar Chatterji, "commemorates the final triumph of a great life and a living faith, and of the truth that a Man lives in God when he gives up his life for the benefit and service of Man. It also reminds us of the silent soul-elevating message of the Gurus". It remains till today a highly popular and holy place of pilgrimage; and people from far and near visit it daily in their thousands to pay homage and to seek Guru’s blessings for peace and prosperity. "Whenever I have occasion to go to Delhi", added Professor Chatterji in 1975, "and spare a little time for it, I never feel happy unless I can visit the Gurdwara Sis-Ganj at Chandni Chowk and spend half-an-hour there. For me this Gurdwara is a holy place and a historical place, and it is a symbol of the highest ideals and achievements of the Sikhs and consequently of the Hindus and of all other people whose minds are attuned to the spirit of understanding and toleration, and of dedication to the love and service of Man and God. Here took place, exactly 300 years ago, the greatest and most glorious martyrdom of history."26
 
 
==External Links==
 
* [http://www.sgpc.net/gurus/guruteghbahadur.asp www.sgpc.net]
* [http://www.allaboutsikhs.com/sikh-gurus/sri-guru-tegh-bhadur-sahib-j.html#12 www.allaboutsikhs.com]
* [http://www.srigurugranthsahib.org/guru-teg-bahadur/martyrdom.htm srigurugranthsahib.org]


* [https://sikhdigitallibrary.blogspot.com/2020/01/dharam-het-gurdev-pathaye-tract-no-39.html Dharam Het Gurdev Pathaye Tract No. 39 (Hindi version)]
* [https://sikhdigitallibrary.blogspot.com/2020/12/guru-tegh-bahadur-unique-martyr-pritam.html Guru Tegh Bahadur - The Unique Martyr - Pritam Singh Gill]


==References==
==References==


13. Latif, Sayad Muhammad, History of the Panjab, Jhang-1889, p.259.
*13. Latif, Sayad Muhammad, History of the Panjab, Jhang-1889, p.259.
 
*14. Guru Granth Sahib, op. Cit., Slok, M. 9, ho : 16, p.1427.
14. Guru Granth Sahib, op. Cit., Slok, M. 9, ho : 16, p.1427.
*15. Trilochan Singh, Dr., Guru Tegh Bahadur: Prophet & Martyr, Delhi-1967, pp.311-24; Dr. Harnam Singh Shan’s paper in Guru Tegh Bahadur Commemorative Volume, Amritsar-1975, pp.89-106.
 
*16. Encyclopaedia of Religion and Ethics, op. Cit., Vol. VIII, pp. 55, 60.
15. Trilochan Singh, Dr., Guru Tegh Bahadur: Prophet & Martyr, Delhi-1967, pp.311-24; Dr. Harnam Singh Shan’s paper in Guru Tegh Bahadur Commemorative Volume, Amritsar-1975, pp.89-106.
*17. A dictionary of Islam, op. Cit., pp.327.
 
*18. Gobind Singh, Guru, Dasam Granth Sahib, ‘Bachittar Natak’; Anandpur Sahib-1696, ch.5, st.13-14.
16. Encyclopaedia of Religion and Ethics, op. Cit., Vol. VIII, pp. 55, 60.
*19. Gupta, Dr. Hari Ram, History of the Sikhs, Delhi-1973, p. 144.
 
*20. Dasam Granth Sahib op. Cit., ‘Zafarnamah’, V.22.
17. A dictionary of Islam, op. Cit., pp.327.
*21. Rhys Davids, T.W., Persecution of the Buddhists in India in the J.P.T.S., 1896, p.87.
 
*22. Geden, Dr. A. S., in Vol. IX of the Encyclopaedia of Religion, op. Cit. P.764.
18. Gobind Singh, Guru, Dasam Granth Sahib, ‘Bachittar Natak’; Anandpur Sahib-1696, ch.5, st.13-14.
*23. He took to arms, openly defying the Mughal Government and enjoining active and armed resistence to the violence let loose by the rulers of the day during the reign of Emperor Shah Jahan (1592-1658).
 
*24. Cunnigham, Capt. J.D. A History of the Sikhs, from the Origin of the National to Battles of the Sutlej, London-1849, p.84; Macauliffc, Mr. M.A., The Sikh Religion, Vol.VI, London-1909; Rahdakrishnan, Dr. Sir S., in his Introduction to Selections From The Sacred Writings of the Sikhs, London-1960, p.23.
19. Gupta, Dr. Hari Ram, History of the Sikhs, Delhi-1973, p. 144.
*25. Guru Granth Sahib, op. Cit., Slok M.9, no.56, p.1429.
 
*26. Chatterji, Dr. Suniti Kumar in his article published in The Sikh Review, Calcutta – December, 1975, pp. 108-109.
20. Dasam Granth Sahib op. Cit., ‘Zafarnamah’, V.22.
 
21. Rhys Davids, T.W., Persecution of the Buddhists in India in the J.P.T.S., 1896, p.87.
 
22. Geden, Dr. A. S., in Vol. IX of the Encyclopaedia of Religion, op. Cit. P.764.
 
23. He took to arms, openly defying the Mughal Government and enjoining active and armed resistence to the violence let loose by the rulers of the day during the reign of Emperor Shah Jahan (1592-1658).
 
24. Cunnigham, Capt. J.D. A History of the Sikhs, from the Origin of the National to Battles of the Sutlej, London-1849, p.84; Macauliffc, Mr. M.A., The Sikh Religion, Vol.VI, London-1909; Rahdakrishnan, Dr. Sir S., in his Introduction to Selections From The Sacred Writings of the Sikhs, London-1960, p.23.
 
25. Guru Granth Sahib, op. Cit., Slok M.9, no.56, p.1429.
 
26. Chatterji, Dr. Suniti Kumar in his article published in The Sikh Review, Calcutta – December, 1975, pp. 108-109.
 


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Latest revision as of 14:04, 7 December 2020

Guru Tegh Bahadar with the Kashmiri Pandits

(On 24 November 1675 at Chandni Chowk, Delhi, India)

This was an extremely important event in Sikh history that had a profound impact on the future direction of Sikhism, the religion of the Sikhs.

Guru Tegh Bahadar, the ninth Sikh Guru undertook the supreme sacrifice for the protection of the most fundamental of human rights - the right of a person to freely practice his or her religion without interference or hindrance.

In the modern times we tend to take this freedom for granted – but in 1675, millions of people were denied this basic right. There was forced conversion of religion; many thousands were killed for refusing to change their religion.

Unique sacrifice

To give ones life for a cause is a difficult and highly challenging undertaking. Many in past human history have given their lives for their own personal reason; however, what is astonishing in the case of the ninth Sikh Guru is the fact that the Guru was not protecting the right of his "own people" called the Sikhs to practise their religion but instead the rights of the non-Sikhs, the peace-loving people from Kashmir.

These people from Kashmir were very respected Hindus pundits (scholars) who were being threatened with conversion to Islam, under the threat of death by the "Muslim" Emperor, Aurangzeb. In 1669, the Mughal ruler Aurangzeb departed from the policy of tolerance practised by his predecessors and unleashed instead a policy of religious persecution against non-Muslims. This caused large-scale demoralisation, fear and panic among the people.

The commitment by the Sikh Guru to protect and support the liberty of all the people of a country was unprecedented. This type of supreme sacrifice had never previously been recorded in human history. On May 25, 1675 in answer to an appeal of a large group of revered Kashmiri Pandits, Guru Tegh Bahadur made the momentous decision that has forever changed the level of moral commitment, dedication and sacrifice required by followers of God. The Guru made this critical decision to risk laying down his life if necessary to protect the right of the Hindus to follow their religion freely without interference or duress.

Introduction

"There was sadness on Earth but joy in Heaven"
Guru Gobind Singh

The Guru by this act has set a yardstick by which the Sikh must gauge their devotion to their religion. It is now not acceptable to say that: "I believe in the right of others to practise their faith peacefully" - this does not even get near the level of awareness required for the followers of Sikhism. The Guru has by his example taught the followers to maintain a high level of morality.


It is not even acceptable to say: "I, as a Sikh respect and honour other religions" – even this does not get the Sikh to the required threshold of "wakefulness" ("Surat"). The Sikh mind-set has to get to a position of consciousness where he or she will be able to say: "I as a Sikh am ready to die to protect the right of the people of all faiths". The ability to advance to these reaches of awareness (Surtee or Surat) is a gift obtainable from the Almighty, and was the lesson taught by Guru Tegh Bahadur to the followers of Sikhism. Not only does the Guru's words mention this clearly in Gurbani, but the life of the Gurus also actually reinforces these words of Bani.

SGGS Page 32 Full Shabad
naanak sobhaa surat day-ay parabh aapay gurmukh day vadi-aa-ee. ((4)(15)(48))

O Nanak, by His Grace, He bestows enlightened awareness; God Himself blesses the Gurmukh with glorious greatness.


It should be remembered that the Gurus did not believe in the practises of the Hindu religion and had issued various holy Shabads denouncing various Hindu practises like Sati, Purdah, Idol worship, etc. However, this had no bearing when it came to the decision to protect these Kashmiri Hindus - for the right of a person to freely practise their religion was considered to be predominant over their own personal beliefs and preferences.

Guru Gobind Singh recorded his father's martyrdom with these words:

Theekar fore dilees sir, Prabh par kiyo payan,

Tegh Bahadur si kriya, Kari na kinhoo aan.
Tegh Bahadur ke chalat, Bhayo jagat main sog.
Hai hai hai sab jag bhayo, Jai jai jai sur log.

He burst the bonds of mortal clay
And went on to the abode of God.
No one ever performed an act as noble
As did Tegh Bahadur.

With the departure of Tegh Bahadur
The world was stricken with sorrow.
A wail of horror rent the earth,
A victor's welcome by the dwellers of heaven.

Bichitra Natak

To bring to the attention of all human beings in greater India and to record in world history the barbaric ways of the Mughal Empire, Guru Tegh Bahadar escalated the consciousness of the Sikh psyche to a newer level. It was now not acceptable for a God loving people to protect just their own kind, but it was the duty of all God loving people to protect the rights of all the people of God, no matter what their chosen religion may be. Guru Tegh Bahadar put into practise the profound message of Gurbani that had been existant since Guru Nanak Dev's time:


SGGS Page 1412 Full Shabad
If you desire to play this game of love with Me,

then step onto My Path with your head in your hand.

Emperor Aurangzeb was a barbaric ruler of the Mughal Dynasty who came to power in 1658 and ruled for 49 years until his death in 1707. When he came to power in 1658, he killed or had killed his three brothers and imprisoned his father and forcibly converted Lakhs (hundreds of thousands) of Hindus to Islam. He is commonly considered the last of the "grand" Mughal emperors. His last 25 years were spent in the Deccan fighting a war of attrition against the Marathas which practically bankrupted the Mughal Empire, which never rose again to its onetime splendour. Thought the succeeding Mughal Emperors were even more blood thirsty in their attempts to wipe out the Hindu and Sikh religions, they would soon fall to the perhaps, greater atrocities of the Persians, Afgaanis and the mixed blessings of the British conquerors that completed their demise.

The Kashmiri Pandits were Hindus renowned for their high intellect and education. They had a good relationship with the Sikhs and their Gurus. Guru Nanak Dev met Pandit Brahm Das who was an ancestor of Pandit Kripa Ram in Mattan. Kripa Ram had known the Ninth Guru and also taught Sanskrit classics to the young Gobind Rai. During the reign of Jehangir, Guru Hargobind came to Srinagar and met Kashmiri saintess Mata Bagh Bari, who lived at Rainawari. It is interesting to note that Mata Bagya Bari's spiritual interaction with the sixth Sikh Guru is incredibly well-preserved in the Sikh religious tradition. In Pandit tradition Mata Bagya Bari is a person renowned for her high spiritual merits.

The Turning Point

Guru Tegh Bahadar

In early 1675, the Kashmiri Pandits approached Guru Tegh Bahadar to seek his assistance in their acute hour of need. These Hindus from Kashmir had been given a deadline by Emperor Aurangzeb to convert to Islam or be killed. Pandit Kripa Ram with his large delegation met Guru Tegh Bahadar at Chak Nanki, Kahlur (now known as Anandpur Sahib). He explained their dilemma to the Guru in the open Sangat at the place where today stands Gurdwara Manji Sahib, in Anandpur Sahib.

"The Emperor had given us some time to decide to convert to Islam or to be executed. The time for deciding has expired. Now, we have to convert to Islam or die. What shall we do? Guru ji, we have no one else to turn to. We don't have an army to protect us - We need your help. Please assist us", said Kripa Ram.

Guru ji is said to have gone into deep thought after Pandit Kripa Ram's request. At this point, it is said that Guru ji son, Gobind Rai walks into the Sangat to see Guru ji deep in thought.

"Guru ji, I see the acutely sad faces of the Sangat and you are silent and in deep thought. What is the problem?" asked Gobind Rai to his father. Gobind is about 9 years old at this stage.

Guru ji slowly turn to his son and explain the situation as concisely as possible.

"Baata (Son), this is sangat from Kashmir. They are Hindus who have been friends of Sikhs since the time of Guru Nanak. They have a very serious problem on their hands" said Guru ji.

Gobind Rai replied, "Pita ji, you are the Guru of the entire world ("Jagat Guru"). You will know of a solution to all problems"

"Baata, Emperor Aurangzeb has given them an ultimatum – If they do not become Muslims, he will kill them all", explained Guru ji.

Guru ji continued, "Some well-known Religion person ("Mahapurakh") will have to make a sacrifice to stop this butchery. We have to find a supreme soul who will die so as to awaken the sleeping consciousness of the people of Hind".

"Pita ji, there is an easy answer to this problem. You are the most spiritually aware person in whole of Hind. You can make that sacrifice", answered Gobind Rai.

Guru ji was pleased to hear these words as it confirmed that his son had reached a suitable age to become the next Guru, and that Guru ji's work on Earth had been completed.

Guru ji addressed the Pandits, "Go and tell Aurangzeb that if he can convert Guru Tegh Bahadar to Islam, they will all convert. Otherwise he should leave them alone"

The Pandits were delighted that a solution was found and duly informed Emperor Aurangzeb of the decision. Aurangzeb was delighted that by converting one person, he would without any further delay have the conversion of many 1000's to Islam. Accordingly he summoned his officers to arrest Guru Tegh Bahadar.

Timeline

Date Event
25 May, 1675 Pandit Kirpa Ram, the leader of the Kashmiri Pandits arrives in Anandpur Sahib (then called Chak Nanki, Kahlur) to ask Guru Tegh Bahadur for help in preserving the Hindu faith in Kashmiri.
11 July, 1675 Guru Tegh Bahadur sets off for Delhi
27 July, 1675 Guru Tegh Bahadur taken into custody by Nur Muhammad Khan Miraza of Ropar Police post, on Savan 12,1732 at Malikpur Ranghran, Pargana Ghanaula, and sent to Sirhind.
9 November, 1675 the qazi ordered that Bhai Dayal Das be seated in a cauldron of boiling water
11 November 1675 Bhai Mati Das sawn into two pieces and Bhai Sati Das was wrapped up in cotton wool and set on fire. They both attained martyrdom on this day.
24 November, 1675 Guru Tegh Bahadur attains martyrdom


Guru goes to Delhi

Gurdwara Rakab Sahib, Delhi

In the summer of 1675, the Guru, along with some of his companions were finally brought to Delhi and asked to convert to Islam or else face the penalty of death. Guru ji was also asked to perform a miracle. Guru Tegh Bahadur averred that he would rather sacrifice his life than give up his faith and his freedom or belief or perform a miracle. Thus, under Aurangzeb's orders, Guru ji and his companions were tortured. The Guru was chained and imprisoned in a cage and was tortured in the cruellest and the most inhuman ways for five long days. In order to terrorise him further into submission, one of his distinguished devotees (Bhai Mati Das) was sawn alive, another (Bhai Dyal Das) was boiled in the cauldron and the third (Bhai Sati Das) was roasted alive before the Guru.

Gurdwara Sis Ganj, Chandni Chowk, Delhi

Finally, the Guru himself was beheaded, under imperial warrant, in broad daylight, in the middle of a public square, the most prominent public place in India, called Chandni Chowk, of Delhi, on the charge that he was a stumbling block preventing the spread of Islam in the Indian subcontinent. The exact location of the beheading is marked by Gurdwara Sis Ganj in Delhi. His martyrdom was yet another challenge to the Sikh conscience. It was then realized that there could be no understanding between an insensate power imbrued with blood and a proud people wedded to a life of peace with honour. The sacrifice roused the Hindus from their passive silence and gave them the fortitude to understand the power that comes from self-respect and sacrifice. Guru Tegh Bahadur thus earned the affectionate title of "Hind-di-Chadar" or the Shield of India.


Gobind Rai became the tenth and final Guru in human form. Guru Gobind Singh writes in the Dasam Granth see www.sridasam.org page 131:


Bachitar Nanak www.sridasam.org Page 131
ਤਿਲਕ ਜੰਵੂ ਰਾਖਾ ਪ੝ਰਭ ਤਾ ਕਾ ॥ ਕੀਨੋ ਬਡੋ ਕਲੂ ਮਹਿ ਸਾਕਾ ॥

He protected the forehead mark and sacred thread (of the Hindus) which marked a great event in the Iron age.

ਸਾਧਨ ਹੇਤਿ ਇਤੀ ਜਿਨਿ ਕਰੀ ॥ ਸੀਸ੝ ਦੀਆ ਪਰ ਸੀ ਨ ਉਚਰੀ ॥੧੩॥
For the sake of saints, he laid down his head without even a sign.13.

ਧਰਮ ਹੇਤਿ ਸਾਕਾ ਜਿਨਿ ਕੀਆ ॥ ਸੀਸ੝ ਦੀਆ ਪਰ ਸਿਰਰ੝ ਨ ਦੀਆ ॥
For the sake of Dharma, he sacrificed himself. He laid down his head but not his creed.

ਨਾਟਕ ਚੇਟਕ ਕੀਝ ਕ੝ਕਾਜਾ ॥ ਪ੝ਰਭ ਲੋਗਨ ਕਹ ਆਵਤ ਲਾਜਾ ॥੧੪॥
The saints of the Lord abhor the performance of miracles and malpractices. 14.

The Martyrdom of Guru Tegh Bahadar from Persian sources

A panel from the Harimandir Sahib, depicting Guru Tegh Bahadur counselling a group of Pandits led by Kirpa Ram
Main article: Martyrdom of Guru Tegh Bahadar from Persian sources

Anxious to witness a miracle, the Emperor called Guru Tegh Bahadur to the Deccan; the Guru insisted that he was a mere devotee of God; he also explained that neither his name "Tegh Bahadur" nor the epithat sachcha padshah used for him implied temporal aspiration on his part; inferring that the Guru could not work a miracle, the Emperor ordered his execution. (Risala Dar Ahwal-i-Nanak Shah Darvesh)

Other Persians who have written about this historical event.

  • 1 Risala Dar Ahwal-i-Nanak Shah Darvesh
  • 2 Khalsanama
  • 3 Tawarikh-i-Sikhan-i-Mulk-i-Punjab wa Malwa
  • 4 Umdat Ut-Tawarikh
  • 5 Zikr-i-Guruan Wa Ibtida-i-Singhan
  • 6 Tarikh-i-Panjab
  • 7 Ibratnama
  • 8 Char Bagh-i-Panjab
  • 9 Haqiqat-i-Bina Wa Uruj-i-Firqa-i-Sikhan
  • 10 Siyar Al-Mutakhiran

Quotes from Internet Sites

Main article: Martyrdom of Guru Tegh Bahadur quotes

Aurengazeb the 'Puritan King' whose life is a sharp contrast to that of his predecessors/ancestors lost no time after as­cending the throne in Delhi in 1658 to convert whole of India to Islam. To fulfil this desire of his he had no hesitation in using and wielding sword. The fundamentalist emperor threw to winds the seemingly secular policy of his forefathers re­placing it by one of religious harassment and persecution. He re-imposed the "Jazia" (a protection tax paid by non-muslims), which often was as much as 60%. While the entire Indian people shuddered at his manner of building an Islamic state, he implemented a well calculated plan according to which he started with liquidating Hindu scholars in India in general and the Kashmiri Pandits in particular. Not surprising he did not spare his own father. According to him elimination of Hindu scholars was a pre-requisite for the spread of Islam India. (from ikashmir.org)

Others websites that quotes about this historical event include:

  • 1 iKashmir.org
  • 2 Sword of Truth
  • 3 iimahd.ernet.in
  • 4 Kashmir Sentinel
  • 5 SikhVideos.org
  • 6 SriGuruGranthSahib.org
  • 7 All About Sikhs
  • 8 BBC
  • 9 Sikh Review

See also

External Links

Books

References

  • 13. Latif, Sayad Muhammad, History of the Panjab, Jhang-1889, p.259.
  • 14. Guru Granth Sahib, op. Cit., Slok, M. 9, ho : 16, p.1427.
  • 15. Trilochan Singh, Dr., Guru Tegh Bahadur: Prophet & Martyr, Delhi-1967, pp.311-24; Dr. Harnam Singh Shan’s paper in Guru Tegh Bahadur Commemorative Volume, Amritsar-1975, pp.89-106.
  • 16. Encyclopaedia of Religion and Ethics, op. Cit., Vol. VIII, pp. 55, 60.
  • 17. A dictionary of Islam, op. Cit., pp.327.
  • 18. Gobind Singh, Guru, Dasam Granth Sahib, ‘Bachittar Natak’; Anandpur Sahib-1696, ch.5, st.13-14.
  • 19. Gupta, Dr. Hari Ram, History of the Sikhs, Delhi-1973, p. 144.
  • 20. Dasam Granth Sahib op. Cit., ‘Zafarnamah’, V.22.
  • 21. Rhys Davids, T.W., Persecution of the Buddhists in India in the J.P.T.S., 1896, p.87.
  • 22. Geden, Dr. A. S., in Vol. IX of the Encyclopaedia of Religion, op. Cit. P.764.
  • 23. He took to arms, openly defying the Mughal Government and enjoining active and armed resistence to the violence let loose by the rulers of the day during the reign of Emperor Shah Jahan (1592-1658).
  • 24. Cunnigham, Capt. J.D. A History of the Sikhs, from the Origin of the National to Battles of the Sutlej, London-1849, p.84; Macauliffc, Mr. M.A., The Sikh Religion, Vol.VI, London-1909; Rahdakrishnan, Dr. Sir S., in his Introduction to Selections From The Sacred Writings of the Sikhs, London-1960, p.23.
  • 25. Guru Granth Sahib, op. Cit., Slok M.9, no.56, p.1429.
  • 26. Chatterji, Dr. Suniti Kumar in his article published in The Sikh Review, Calcutta – December, 1975, pp. 108-109.