Guru Tegh Bahadur was the ninth Guru of the Sikhs. He is known as defender of the right to faith for every person. In the whole history of the world, there is only one episode which glorifies the sacrifice of a man who laid down his life defending a man‟s right to his/her faith. There have been martyrs who laid down their life defending their own faith; but there is none who did it even for those whose principles were rejected by him and his predecessors. Today, the U.N.O. Charter supports human beings’ right to faith, but, this manifesto had first been declared, and defended with his own sacrifice, by Guru Tegh Bahadur in 1675, i.e. more than 270 years before the birth of the U.N.O. He, as such, is the first martyr of the whole of humanity, and, deserves to be called ‘father of the martyrs’.
(Guru) Tegh Bahadur was born in the family of Guru Hargobind and Mata Nanaki on the 18th of October 1621 (19 Maghar 1678 Bikrami) at Guru-Da-Chakk (now known as Amritsar).1 According to one tradition, his date of birth is the 1st of April 1621; this is in fact a distortion by the Brahmanic writers who ‘believe’ that a child born in Katak month of the Bikrami calendar is inauspicious, ill-omened and unlucky; and, he can’t achieve glory in his life. So, these Brahmanic writers changed this date to Visakh month of the Bikrami calendar.2 He was named Tegh Bahadur because just 15 days earlier the Sikhs had shown unique acts of bravery in the battle of Ruhila (in which Chandu’s son Karam Chand was killed along with his father-in-law Bhagwan Das Gherar and the latter’s son). The propaganda that his (Guru’s) first name was Tyag Mall is a mischief done by the above mentioned Brahmanic writers who wanted to establish that Guru Hargobind approved the name Tyag Mall (one who renounces, i.e. a hermit, a recluse); moreover, no contemporary source has mentioned this name or change of name.
(Guru) Tegh Bahadur spent early years of his life at Amritsar. Bhai Gurdas, Bhai Singha Purohit and some others were among his teachers who gave him a lot of education of language, literature, philosophy and Gurbani. Not only academic knowledge he was a well trained soldier too; he had got martial training from Bhai Bidhi Chand, Bhai Jetha, Bhai Langah, Bhai Paraga etc. Thus, in the teens of his age he had become a great intellectual, soldier and philosopher; and, soon it was known to the Sikh world that Guru Hargobind Sahib’s son Tegh Bahadur was a marvellous young man. This news reached Bhai Lal Chand Subhikhi too; he used to live in Lakhnaur village (near Ambala) and also had a house at Kartarpur Jalandhar district). One day, Lal Chand Subhikhi’s wife went to Mata Nanaki and proposed the marriage of her daughter, Gujri with the young Tegh Bahadur. Mata Nanaki discussed it with Guru Hargobind Sahib who talked to Tegh Bahadur and accepted this relationship; and, pretty, sober, good-mannered Gujri was married to Tegh Bahadur on the 14th of February 1633, at Kartarpur. This marriage was attended by Baba Buddha, Bhai Gurdas, Bhai Ballu, Bhai Dariya Parmar, Bhai Padma Chauhan, Aru Ram Dutt, Bhai Keerat Bhatt, Bhai Singha Purohit, Bhai Jetha, Bhai Sukhia Mandan and several other courtiers of Guru Sahib; the city of Kartarpur had never seen such a marriage, which so many great personalities had attended. After his marriage Tegh Bahadur again moved to Guru-Da-Chakk (Amritsar).
Tegh Bahadur was a brave young man and a fine soldier; He had participated in at least two battles: on 13th of April 1634, when the Mughal forces attacked Guru-Da-Chakk and
1 Ram Sukh Rao has given the same date: in Jassa Singh Binod (p.26) and Sri Fateh Parbhakar Prakash p.24).
2 Such writers had done the same with Guru Nanak’s birth date also, which they changed from Katak month to Visakh month.
second at Kartarpur (on April 26-28, 1635), and possibly the battle at Mehraj (16-17.12.1634) too..
After the battle of Kartarpur, Guru Hargobind moved to Keeratpur Sahib; Tegh Bahadur too joined his father and stayed there for more than nine years, till the death of his father (from May 1635 to March 1644). Here, he used to participate in all the activities of the court of the Guru; he would serve the Sikh sangat and also perform katha (exegesis) of Gurbani and Sikh history.
Bakala was his second headquarters; his maternal grandfather Hari Chand Lamb and grandmother Har Deyi loved him so much that they would wish him to make long stays at Bakala; here too, he used to perform exegesis of Gurbani. When his father, Guru Hargobind passed away (on March 3, 1644), he (Guru Tegh Bahadur) and his mother Mata Nanaki were at Bakala; as soon as they received the news they rushed to Keeratpur and joined prayers. Before his death, Guru Hargobind had installed his grandson Har Rai as the Seventh Guru. (Guru) Tegh Bahadur spent a few days at Keeratpur and then returned to Bakala again; his mother (Mata) Nanaki and wife (Mata) Gujri too joined him. The Sikhs of Afghanistan, Pothohar and Nakka (land between rivers Raavi and Jhanan/ Chenab) area, on their way to Keeratpur, used to make a stop-over at Bakala and join congregation to listen to his discourses. He himself too would visit some areas and hold congregations; he made a few visits to Keeratpur, Kartarpur and Guru-Da-Chakk; thus during all these years (1644 to 1656) Bakala remained second headquarter of the Sikhs.
First long missionary journey of eastern lands (Assam, Bihar etc):
In May end 1656, Guru Tegh Bahadur went to Keeratpur Sahib. During his stay there, a large number of Sikhs from Assam, Bengal, Bihar and the Paryag-Kashi area too came there to pay obeisance to Guru Har Rai. Before going back to their homes they requested the Guru to make a visit to their area too. Guru Sahib told them that a very large number of Sikhs visited Keeratpur regularly and if he went for a tour of the eastern lands, the visiting Sikhs will become frustrated for not being able to see him; he suggested that it could be planned at least one year in advance during which the Sikhs will get information about his absence for a specified period and they won’t visit Keeratpur during that time. He, however, asked (Guru) Tegh Bahadur Sahib if he could oblige them; (Guru) Tegh Bahadur discussed the issue with his family and then gave his approval. He left Keeratpur for the eastern lands on June 8-9, 1656; he was accompanied by a large number of prominent Sikhs; an entry regarding this journey had been recorded in Bhatt Vahis:
“Guru Tegh Bahadur Ji, son of Guru Hargobind Ji Mahal (Guru) sixth, grandson of Guru Arjan, Sodhi Khatri, resident of Keeratpur, Pargana Kehlur, left for missionary journey, on 1713 Sammat (Bikrami), Haarh 17. He was accompanied by (his) mother Mata Nanaki Ji, wife of Guru Hargobind Sahib Ji, Mata Neti (Ananti) wife of Guru Gurditta Ji, Mata Hari Ji wife of Guru Suraj Mall Ji, Bawa Baalu Hasna and Bawa Almast, the followers of Guru Gurditta, Mata Gujri Ji wife Guru Tegh Bahadur Ji, Kirpal Chand son of Lal Chand Subhikhi, Diwan Dargah Mall son of Dwarka Das Chhiber Brahmin, Sadhu Ram son of Dharam Chand Khosla, Durga Das son of Mul Chand Jalhana Puar (Parmar), Dyal Das son of Mai Das Puar Balunt, Chaupati Rai son of Pairha Ram Chhiber and other Sikh faqirs.”3 [non-italic words are mine– author].
This Jatha left Keeratpur and took route of the highway (the then G.T. Road) towards Paryag (now Allahabad). Their first stop-over was the village Malikpur Rangharhan (now Malikpur) about six km before Rupar (now Ropar) where he stayed with the family of Bhai
3 Bhatt Vahi Talaunda, Pargana Jind. (Note: the Bhatts used the word Guru for all the male members of the Guru families).
Nigahia; from here they went to Kotla Nihang Khan and greeted the Pathan chief of the area and then moved towards Ambala; they spent the next few days at Lakhnaur with the in-laws of the Guru; here, the Guru held several congregations in different villages and preached Sikh mission. (Guru) Tegh Bahadur toured this area extensively and for a couple of months he preached in the villages between Ambala and Kurukshetra. After a few congregations in Kurukshetra the Guru moved towards Kankhal and Hardwar; between Kurukshetra and Hardwar, the Guru visited several villages and finally reached Hardwar in the last week of March 1657; an entry of one of his congregation at Hardwar has been recorded for the 29th of March 1657. Here, the Guru held several congregations and also visited adjoining villages; the Guru spent several months between the area of Hardwar, Agra and Paryag (Allahabad); an entry of his congregation in Paryag has been recorded for the 4th of April 1661:
“Guru Tegh Bahadur ji son of Guru Hargobind ji came to Banaras in 1718 (Bikrami), on Haarh sudi fifth, accompanied by Mata Nanaki mother Guru Tegh bahadur ji, Mata Hari ji wife of Guru Suraj Mal, Kirpal Chand son of Lal Chand Subhikhi, Bawa Dial Das son of Mai Das Jalhana, Gawal Das son of Chhute Mal Chhiber, Chaupat Rai son of Paira Chhiber, Sangat son of Binna Uppal, Sadhu son of Dharma Khosla.”(Bhat Vahi Purabi Dakhani). [non-italic words are mine – author].
During this tour hundreds joined Sikh faith. (Guru) Tegh Bahadur’s next centres of missionary activities were Paryag, Mirzapur and the villages around these two major towns; he spent about one year in this area; he reached Kashi (Banaras, Varanasi) on the 21st of June 1661. According to an entry in the Bhatt Vahis:
“Guru Tegh Bahadur ji son of Guru Hargobind ji came from Patna to console the death of Guru Har Rai, in 1719 (Bikrami), on dark day five of Magh they reached Paryag Sangam; he was accompanied by Mata Nanaki mother Guru Tegh bahadur ji, Mata Hari ji wife of Guru Suraj Mal, Diwan Dargah Mal son of Dawarka Das Chhiber and other Sikh faqirs.” (Bhatt Vahi Purabi Dakhani, account of Barhtiayas).
[non-italic words are mine – author].
After a few days’ stay at Kashi, he proceeded towards Gaya and then Patna; he reached Patna in the beginning of July 1661; the residence of Bhai Jait Ram Seth was his headquarters at Patna. He left his wife (who was pregnant at that time) and other female members, Bhai Chaupati Rai as well as some other attendants at Patna and himself set out for another missionary journey; this time in the acountry of of Bengal, Ahom and Kamrup (now, both are part of Assam).
During this time (Mata) Gujri gave birth to a son, Gobind Das (some writers mention Gobind Rai); on the 18th of December 1661 (some writers have mentioned the date as 1666). An entry in a Bhatt Vahi clearly mentions this date and the name of the Guru:
“Guru Gobind Das son of Guru Tegh Bahadur, mahal (Guru) ninth, grandson of Guru Hargobind, Sodhi Khatri, resident of Patna city on the bank of river Jamuna, was born on the early morning of Wednesday, Pokh sudi 7, of the (Bikrami) sammat seventeen hundred eighteen (i.e 1661 C.E.). Mata Nanaki distribted gifts to the poor and the needy; in the evening (earthen) lamps were lighted; there was great hustle and bustle; there was no end (to jubilations)…”4
(non-italic words, & stress on the word Das, is mine – author].
The families of Seth Jait Ram and Fateh Shah Maini served Mata Gujri and Gobind Das with love and devotion. Guru Tegh Bahadur got the news of the birth of his son much later, when he was in Assam zone.
Meditation in the bhora (basement):
4 Bhatt Vahi Purabi Dakhani.
The writers who did not have access to the sources recording the facts of the life of (Guru) Tegh Bahadur for the period of 1656 and 1664 (and even from 1644 to 1656) wrote that during all this time he had been meditating in a bhora (basement) at Bakala. Instead of getting information about the Guru’s activities, they resorted to concot a story which is not in consonance with Sikhism. Mediation in recluse and samadhi etc have nothing to do with Sikhism. There is no concept of such meditation (by penancing one’s body), wandering in forests or sitting in basements and so-called sanyas etc. Guru Granth Sahib rejects it out rightly:
What for meditation, what for austerities, disciplines;
What for fasting and what for bath (at sacred places)?
Till we do not know the method of loving devotion for God; 5
5 ki-aa jap ki-aa tap saⁿjamo ki-aa barat ki-aa isnaan.
jab lag jugat na jaanee-ai bhaa-o bhagat bhagvaan.
sampai daykh na harkhee-ai bipat daykh na ro-ay.
(Guru Granth Sahib, p. 337)
6 man ray gahi-o na gur updays.
kahaa bha-i-o ja-o mood mudaa-i-o bhagva-o keeno bhays.
saach chhaad kai jhooṭah laagi-o janam akaarath kho-i-o.
kar parpaⁿch udar nij pokhi-o pas kee ni-aa-ee so-i-o.
(Guru Granth Sahib, page 633).
7 kaahay ray ban khojan jaa-ee.
sarab nivaasee sadaa alaypaa tohee saⁿg samaa-ee.
puhap madh ji-o baas basat hai mukar maahi jaisay chhaa-ee.
taisay hee har basay niraⁿtar ghat hee khojahu bhaa-ee.
baahar bheetar ayko jaaṇhu ih gur gi-aan bataa-ee.
jan naanak bin aapaa cheenai mitai na bharam kee kaa-ee.
(Guru Granth Sahib, page 684).
8 jogee jaⁿgam ar saⁿni-aas.
sabh hee par daaree ih faas. (Guru Granth Sahib, page 1186)
O! My mind, you are not holding (listening) the teachings of Guru.
Where are you wandering with shaven head and ochre colour dress.
Leaving truth, you are busy in lies, you are losing your life, in vain.
Doing lot of pretentions, you fill your stomach, then you sleep like an animal.6
Why you go to forests for searching Him?
All pervading is ever detached, yet He is merging in you.
He is living like fragrance in flower, and reflection in mirror.
Thus God pervades all, O! Brother, find Him from within your body.
Outside and inside is same One, this is what Guru has taught.
Nanak says: Without knowing self, the fungus of mind is not cured.7
The yogis, ascetics and renouncers;
Its net has caught all of them. 8
These writers narrated that the Guru was sitting in a basement and ‘meditating’ for 12 years (some writers mention this period as 20 years and some mention it even longer). In fact, where these writers could not get information about the Guru’s activities, they concocted stories hence such wrong information, not only in this case but in case of the other Gurus too. Thus, this is how these writers converted the period of (Guru) Tegh Bahadur’s missionary journey into an un-Sikh so-called ‘meditation’. In fact, the Guru was preaching Sikh mission in Assam, Bengal and Bihar etc for several years.
Guru Har Rai passes away appointing Guru Harkrishan as successor
When (Guru) Tegh Bahadur was touring the area of eastern lands, during 1656-1664, Guru Har Rai passed away on the 6th of October 1661 after appointing Harkrishan as Guru. (Guru) Tegh Bahadur got this news much later in May 1662, and he started preparations for return journey.
5 ki-aa jap ki-aa tap saⁿjamo ki-aa barat ki-aa isnaan.
jab lag jugat na jaanee-ai bhaa-o bhagat bhagvaan.
sampai daykh na harkhee-ai bipat daykh na ro-ay.
(Guru Granth Sahib, p. 337)
6 man ray gahi-o na gur updays.
kahaa bha-i-o ja-o mood mudaa-i-o bhagva-o keeno bhays.
saach chhaad kai jhooṭah laagi-o janam akaarath kho-i-o.
kar parpaⁿch udar nij pokhi-o pas kee ni-aa-ee so-i-o.
(Guru Granth Sahib, page 633).
7 kaahay ray ban khojan jaa-ee.
sarab nivaasee sadaa alaypaa tohee saⁿg samaa-ee.
puhap madh ji-o baas basat hai mukar maahi jaisay chhaa-ee.
taisay hee har basay niraⁿtar ghat hee khojahu bhaa-ee.
baahar bheetar ayko jaaṇhu ih gur gi-aan bataa-ee.
jan naanak bin aapaa cheenai mitai na bharam kee kaa-ee.
(Guru Granth Sahib, page 684).
8 jogee jaⁿgam ar saⁿni-aas.
sabh hee par daaree ih faas. (Guru Granth Sahib, page 1186)
He began his journey in October 1662; at that time Gobind Das was only ten months old; so, Guru Tegh Bahadur left Mata Gujri and Gobind Das in the care of his brother-in-law Kirpal Chand and baby-sit Chaupati Rai; and with the rest of the Jatha, he left Patna for Madar Des (Punjab). Mata Nanaki Mata Hari, Mata Ananti, Sadhu Ram Khosla, Dargah Mall, Dial Das and other were also alongwith him. It took them more than two months to reach Paryag, on the 3rd of January 1663; here, the local Sikhs requested the Guru to spend some time with them; the Guru spent a couple of months at Paryag and then began his journey towards Delhi.
When he reached Agra, the local Sikhs arranged several congregations; in the meanwhile, Sikhs from adjoining areas too visited the Guru and it took him another couple of months to re-start his journey. He reached Delhi on the 21st of March 1664 where he was welcomed by Bhai Bagha (grandson of Bhai Kalyana) and his son Nanu Ram (Dilwali). Here, he came to know that Guru Harkrishan also had reached Delhi; the same day Ram Rai (elder brother of Guru Harkrishan) visited him and tried to instigate (Guru) Tegh Bahadur saying “Guru Har Rai has done wrong in appointing Harkrishan as the eighth Guru. This was in fact your right.” At this (Guru) Tegh Bahadur answered, “Guru Har Rai did what he thought right; we have no right to comment upon his decision.” When Ram Rai found that (Guru) Tegh Bahadur could not be instigated or provoked, he left the place and left himself to the mercy of Aurangzeb.
When he was gone, Bhai Bagha told the Guru that it was Ram Rai on whose petition Aurangzeb had summoned Guru Harkrishan. At this Guru Tegh Bahadur decided to meet Guru Harkrishan before leaving for the Punjab. The next day he met Guru Harkrishan; he stayed there for two days and then began his journey towards Bakala on the 24th of March 1664.9 On his way to Bakala, he visited Mallah village and met his sister Bibi Veero. After a stay of a couple of days, the Guru proceeded towards Sultanpur and then went to Bakala.
Assuming the charge of the Sikh mission
Guru Harkrishan died on the 30th of March 1664 at Delhi and before his death he appointed Tegh Bahadur as the Ninth Guru. After the cremation of Guru Harkrishan the family and the prominent courtiers of the Guru sent a message to (Guru) Tegh Bahadur to formally take the charge of Gurgaddi (Sikh mission). During this period the Sikhs from far and wide continued visiting Keeratpur but Guru Tegh Bahadur was still at Bakala.
The Sikh courtiers went to Bakala on the 11th of August 1664 and performed ardas for Guru Tegh Bahadur’s assuming of formal charge of the Sikh mission. An entry in the Bhatt Vahis mentions this event:
“Diwan Dargah Mall son of Dwarka Das grandson of Paraga; Chaupati Rai son of Pairha, grandson of Gautam Chhiber Brahmin; Jetha son of Mai Das, Mani Ram son of Mai Das Balunt Jalhanas; Jaggu son of Padma grandson of Kaula Hajavat Aambiana; Nanu son of Bagha grandson of Umeda came along Mata Sulakkhani, mother of Mahal (Guru) eighth, to Bakala from Delhi. Year 1721 (Bikrami Sammat), Massiya day of Bhadva month…”10 [non-italic words are mine – author].
On this day the prayer was made by Baba Dwarka Das son of Baba Arjani, grandson of Baba Mohri and great-grandson of Guru Amar Das Sahib.
After assuming gurgaddi (charge of Sikh mission), Guru Tegh Bahadur’s first visit was to Keeratpur Sahib; he had not been to Keeratpur, the headquarters of the Sikh Panth, for more than eight years, since June 1656 when he had left for his long missionary journey. During this period Guru Har Rai had passed away; his daughter Bibi Rup Kaur had got married (and
9 This event has been explained in the previous chapter.
10 Bhatt Vahi Talaunda, Pargana Jind, Khata Jalhanon Ka
she had been living with her husband at Kalyanpur, a village adjoining Keeratpur). Guru Tegh Bahadur went to her residence and shared memories of her father (Guru Har Rai Sahib) and brother (Guru Harkrishan Sahib). This visit of the 21st of August 1664 has been recorded in the Bhatt Vahis:
“Guru Tegh Bahadur Ji Mahal (Guru) ninth, came from Bakala to Keeratpur, pargana Kehlur, to console (her for the death of her father and brother) Bibi Rup Kaur wife of Khem Karan Dhussa Khatri, in the year 1721 (Bikrami) Bhadva sudi ten. He was accompanied by Dwarka Das son of Arjani Sahib Bhalla, Diwan Dargah Mall son of Dwarka Das Chhibber, Jaggu son of Padma Hajavat Ambiana.”11
[non-italic words are mine – author].
Visit by Makhan Shah Lubana
In 1664, the Hindus were celebrating Diwali on the 9th of October. By then, Guru Tegh Bahadur had returned to Bakala. Bhai Makhan Shah Lubana’s forefathers had been committed to the Sikh Panth since long time; they used to visit Keeratpur every year. This time they got the message that after the departure of Guru Harkrishan Sahib, his successor the ninth Guru had chosen to stay at Bakala; so, he along with his wife and sons reached Bakala. As soon as he entered the village an agent of Dhir Mall approached him and took him to Dhir Mall; Makhan Shah had not seen Guru Tegh Bahadur so he placed five gold mohars (coins) before Dhir mall and paid obeisance; Dhir Mall picked up the mohars and put them into his pocket; at this Makhan Shah thought that he cannot be the Guru; so, he asked, ‘Are you Guru Tegh Bahadur?’ His servant replied, ‘No, he is Guru Dhir Mall.’ Hearing this, Makhan Shah, without making any comments, left the place and began looking for Guru Tegh Bahadur; someone told him that Tegh Bahadur lived in the basement of a house; he went to that building and someone pointed out to the room where the Guru was staying. Makhan Shah and his family went there; and this time too he placed five mohars before the Guru. At this, he (Guru) said, “Makhan Shah you have been contributing one hundred mohars every year but this time only five; hearing this he placed all the mohars in front of the Guru, and paid obeisance once more; he immediately went out and climbed the roof of the house and began saying loudly: ‘Gur Ladho Ray‟ (I have found the Guru); at this all his companions and the other Sikhs flocked to that place and paid obeisance to the Guru. (Since that day the Lubana clan began observing the 9th of October as Gur Ladho day).
This incident has been recorded by the scribes of Bhatt Vahis:
“Makhan Shah son of Dasa, grandson of Artha, great-grandson of Binna, family of (Baba) Bahoru. Lal Chand son of Makhan Shah, Chandu Lal son of Makhan Shah, Kushal Chand son of Makhan Shah, Soljaee wife of Makhan Shah, caste Pelia Banjara, resident of Mota Tanda, pargana Muzaffarabad, Kashmir, came to Bakala town on 1721 (Bikrami calendar) on (Hindu) Diwali day, Saturday. He presented one hundred mohars in the court of Guru Tegh Bahadur, the ninth mahal (Guru). Dhumma son of Naik Kahna Binjalunt also came with him.”12
[non-italic words are mine – author].
From this, some Brahmanic writers concocted a story of miracle. They preached that once Makhan Shah’s ship was sinking in the seas (which seas?) and he made prayer to the Guru; hearing his prayer, Guru Tegh Bahadur put his shoulder under the ship and brought it to the shore. This Brahmanic writer even wrote that the Guru’s shoulder was badly wounded while saving the ship (it means that the Guru pushed the ship physically as Hercules. Why could he not do it just by miracle?). Such hagiographic stories had been concocted by Brahmanic
11 Bhatt Vahi Multani Sindhi, pargana Jind, Khata Hajavaton Ka
12 ‘Bhatt Vahi Tumar Binjalunto Ki
writes so that Sikh history too should become like the works of fiction (Ramayana and Mahabharata).
Second visit to Keeratpur:
Mata Bassi, wife of Baba Gurditta, mother of Guru Har Rai, grandmother of Guru Harkrishan and Bibi Rup Kaur died on the 29th of September 1664; prayers for her were to be made on the 14th of October. Guru Tegh Bahadur, Makhan Shah Lubana, Diwan Dargah Mall and others left Bakala on the 10th of October and reached Keeratpur on the 14th; they stayed there for three days.13
Tour of Majha area:
After his return from Keeratpur, Guru Tegh Bahadur began a missionary tour of the Majha area; he reached Guru-Da-Chakk (Amritsar) on the 22nd of November 1664 where he was welcomed by Harji (son of Meharban and grandson of Pirthi Chand); Guru Sahib held a congregation on the mound (tharha in Punjabi) in front of Darbar Sahib (now Gurdwara Thara Sahib). He spent that night at Guru-Da-Chakk and left for village Valla the following day.
Later, some writer14 concocted a story that Dhir Mal closed the doors of Darbar Sahib and did not allow the Guru to enter and the latter paid obeisance from the mound and went to village Valla. It is very interesting that there was not even a wall around the Darbar Sahib; hence there was no question of locking of doors. Secondly, Dhir Mal had nothing to do with Guru-Da-Chakk; rather it was under the care of Harji, the grandson of Pirthi Chand. Further, this writer says that when Dhir Mall closed the door, the Guru cursed them by saying ‘amritsariay andarsarhiay’; this too is gossip. First of all the Gurus never cursed any one and what to talk of one complete city. Secondly, this town was not called Amritsar at the time of the Guru. The city got this name in the beginning of nineteenth century, more than a hundred years after the martyrdom of Guru Tegh Bahadur Sahib. This writer further states that having disallowed to enter the city, the Guru went to Valla; when the women folk of this village came to know about the ‘treatment’ given to the Guru by the ‘amritsarias’, they (the women) abused the residents of the city and following this reprimand by the women, the Guru was allowed to enter the city. Great are such writers who don’t bother about even the geography and logic. The Guru went to Valla (more than 10 km) on foot, and, after learning about the incident from the Guru, the women came to the town on foot the same day and got the Guru’s entry into the city. Such stories are distortion of history (it seems that this writer was not given proper respect by the residents of Amritsar).
From Valla, the Guru went to Ghukkewali, where he held a congregation in the garden dedicated to Guru Arjan. His next stopover was village Nijjarwala, Tarn Taran and Khadur. After touring these areas the Guru reached Goindwal on the 7th of December 1664; here, he stayed for several days and held congregation, which were attended by a very large number of people; among the audience was one Bhai Raghupati Rai Nijjar-Kamboj from Khem Karan; he requested the Guru to visit his village also; the Guru obliged him, accompanied him, and, spent first fifteen days of January 1665 at Khem Karan; everyday hundreds of people attended the Guru’s discourse.
From Khem Karan, the Guru went to Chohla, Makhu, Harike and Zira villages; the villagers flocked to listen to his discourse. After spending a couple of days in Zira and Moga, the Guru went to Dagru and Daroli (now Daroli Bhai). He was at Daroli vilage in February 1665; he spent several days in the village of his mother’s sister. For the next two months, the Guru toured different areas of Jungle Des and preached the Sikh faith.
13 Guru Kian Sakhian, sakhi no. 21, p. 68.
14 Santokh Singh in Gur Partap Suraj Granth.
Digging of tank at Talwandi Sabo:
Having spent some time at Daroli, Guru Tegh Bahadur went to Talwandi Sabo; here, Bhai Dalla and his father gave royal welcome to the Guru; this area was known for water shortage; the Guru asked the Sikhs to dig tanks for water storage and save rain water for drinking, bathing and other purposes. He (Guru) himself began digging a tank on the 28th of March 1665 which was finally ready on the 7th of April;15 and, by God’s grace after a few days, a heavy rain shower filled the whole tank with water. The Guru spent a few days in Malwa, held congregations and then proceeded towards Bangar Des (present Jind district and adjoining areas).
Second Sikh headquarters at Dhamtan:
In Bangar Des, Guru Tegh Bahadur’s headquarters was at Dhamtan; here, the Guru stayed in the house of Bhai Daggo who was a masand (missionary in charge) of the Bangar Des; Daggo was an honourable personality of that area, and due to this hundreds of people used to attend to the Guru’s discourse. Majority of the Dhamtan residents was Sikh.
After a few days’ sojourn the Guru decided to go to Keeratpur; when the Guru announced his programme, the local Sikhs became sad; on behalf of the sangat, Daggo requested the Guru to establish his headquarters at Dhamtan; Daggo offered that he would grant land; build a house and a well for the Guru’s residence. The Guru told them that the sangat of different areas knew about the centres at Keeratpur and Bakala, hence it would cause difficulties; but the Dhamtan sangat insisted that with the passage of time people would come to know of the new headquarters. Finding them so much emotional, the Guru agreed; the very next day (the first week of May 1665), Bhai Daggo began digging a well and also a house for the Guru; the foundation of both was laid by the Guru himself.
(Bhai Santokh Singh, in his book Suraj Parkash, did great injustice to this great son of the Panth by writing that ‘the Guru gave him money and he embezzled the amount’, whereas the reality is that he spent a lot from his pocket. In fact Bhai Santokh Singh, before settling at Kaithal, visited Dhamtan; he was not properly welcomed by Bhai Daggo’s family; hence he was angry with them, resulting into distortion of history; Santokh did the same to Bhai Dalla of Talwandi Sabo and concocted stories to insult him).
Death of Raja of Bilaspur:
Guru Tegh Bahadur reached Keeratpur in the first week of May 1665. The next day, a minister from Bilaspur state came to Keeratpur to report the death of Raja Dip Chand of Bilaspur (who had expired on the 26th of April 1665). Guru Tegh Bahadur left Keeratpur on the 9th of May for Bilaspur to console Rani Champa; he was accompanied by Mata Nanaki (his mother), Mata Sulakkhani (wife of Guru Har Rai), Mata Hari (wife of Suraj Mall), Dip Chand and Nand Chand (sons of Suraj Mall), Diwan Dargah Mall, Bhai Dial Das and a few others. An entry in the Bhatt Vahis has recorded this event in the following words:
“Guru Tegh Bahadur Sahib, mahal (Guru) eighth, came to Bilaspur from Keeratpur on fifteenth of Jeth of 1722 (of Bikrami sammat) to participate in prayers for Raja Dip Chand. He was accompanied by Dip Chand, Nand Chand sons of Suraj Mall, Mata Hari Ji wife of Suraj Mall, Mata Sulakkhani Ji wife of Guru Har Rai mahal seventh Ji, Diwan Dargah Mall Chhiber, Jetha and Dial Das sons of Mai Das, Daria son of Mulla Jalhana.” 16 [non-italic words in the text are mine – author].
Founding of Chakk Nanaki (not Anandpur Sahib)
15 Guru Kian Sakhian, sakhi no. 22, p. 69.
16 Bhatt Vahi Multani Sindhi, account of Jalhanas.
After the ceremony regarding Raja Dip Chand was over, Guru Tegh Bahadur began preparations for return journey to Keeratpur. In the meanwhile, Rani Champa (widow of Raja Dip Chand) had come to know that the Guru was going to establish his new headquarters at Dhamtan; grief-stricken and despondent Rani had developed a feeling that she was weak and alone; hence she craved for some spiritual and political support; so, she went to Mata Nanaki and requested her to ask the Guru to have his headquarters in her state. Rani Champa spoke in such a pathetic tone that Mata Nanaki could not help promising that she would talk about her (Rani’s) desire to the Guru; and, When Mata Nanaki talked to the Guru, he told her about his promise with the Sikhs of Dhamtan; he told her that the Sikhs there must have built a house by then and even a dharamsala might have been constructed; at this, Mata Nanaki told him (Guru) about Rani’s despondency and asked him to help the desperate Rani and accept her request; and promise the Dhamtan Sikhs that you would be making frequent visits to their town. The Guru himself thought over it again and realized that a centre in the hills would be better for the Sikhs too, so he agreed to his mother’s suggestion. When Rani Champa was conveyed this message, she was almost mad with joy.17
Guru Tegh Bahadur selected some land of the villages of Makhowal, Mianpur, Sahota and Laudipur; he paid price of the land (then 500 golden coins/rupees);18 at first the Rani refused to accept the payment and said that she wanted to donate the land; but the Guru said that the Sikh city will not be built on any gifted land; the Rani had no choice but to accept the price.
On the 19th of June 1665, Guru Tegh Bahadur founded a new village; Bhai Gurditta (grandson of Baba Buddha) was given the honour of laying down the foundation stone at the present site of Gurdwara Guru-De-Mahal; the new village was named Chakk Nanaki (after the name of the mother of Guru Tegh Bahadur). An entry regarding this is available in Bhatt Vahis:
“Guru Tegh Bahadur Ji mahal (Guru) ninth, founded a village on the ruins of Makhowal, on Monday, asarh (Haarh) 21, 1722 (Bikrami); (and) named it Chakk Nanaki.”19
[non-italic words in the text are mine – author].
Now, although Chakk Nanaki, Anandpur, Sahota, Laudipur, Mianpur and Mataur are all a part of the Greater Anandpur, but in revenue papers, all these villages, including Chakk Nanaki (in papers ‘Chakk’ only) have separate nambardars(village officer) and have separate revenue records.
The first building to be built in Chakk Nanaki was the residence of the Guru (now Gurdwara Guru-De-Mahal); it was followed by a dharamsala and the houses built by those Sikhs who chose to live there. Having spent some days at Chakk Nanaki, the Guru left again for a tour of Bangar Des so that he may assure the Sikhs of Dhamtan that he had not rejected them; on his way to Dhamtan, the Guru visited Rupar, Banur, Rajpura, Saifabad20 (now Bahadurgarh), Dhoda, Sunam, Chhajali, Lahira Gaga etc and finally reached Dhamtan.
At Dhamtan, the Guru called a gathering of the Sikhs and explained them the whole situation; hearing this all the sangat became sad; he assured that he would, however, be making frequent visits to Dhamtan and would consider it his second headquarters; to prove
17 Guru Kian Sakhina, sakhi no. 24, pp.71-72.
18 Gazeteer Hoshiarpur district.
19 Bhatt Vahi Multani Sindhi
20 Here, the Guru met Nawab Saif Khan (in whose name the village and a fort existed, now this place, adjascent to the Punjabi University Patiala, is known as Bahadurgarh), and both became friends. Earlier, Saif Khan had been the Governor of Agra in 1659 but after a short service he had renounced this office and begun living as a faqir; but again, in Decemebr 1665, he joined as the Governor of Kashmir but again returned to the life of a faqir. In December 1675 (one month after the martyrdom of Gur Tegh Bahadur) he rejoined royal office and till his death in 1685 he remained Governor of Bihar and Allahabad provinces. Saif Khan was brother of Fdai Khan, a foster-brother of Aurangzeb, but it seems that he could not play any role when the Guru was arrested in July 1675 (and later executed four months later, on the 11th of November 1675).
his promise, the Guru spent several days at Dhamtan; he held a big gathering of all the Sikhs of Bangar Des area, on the 28th of October (the Hindu Diwali day in 1665).21 The next day he told then that he would be returning to Chakk Nanaki to observe the development of the new city; at this, the Sikhs requested him to stay there for some more days, at least up to Puranmashi of Katak month and hold a congregation on the birthday of Guru Nanak. Guru Tegh Bahadur Sahib agreed.
(This, however, confirms that at the time of Guru Tegh Bahadur, the Sikhs used to celebrate Guru Nanak birthday in Katak, and not Visakh).
First Arrest (at Dhamtan)
The next day, Guru Sahib, accompanied by several Sikhs, went to the nearby forest for hunting. There, he was arrested by Aalam Khan Ruhila, the police chief of Bangar; when asked by Bhai Daggo as to what was the reason for arrest, the police chief said that as per royal order no non-Muslim has a right to hold weapons or hunt; he, however, said that the arrested shall be presented before Aurangzeb and he will decide on this issue; he took all of them to Delhi under heavy security;22 the arrested included Bhai Daggo, Mati Das, Sati Das, Gual Das, Gurdas Barhtia, Sangat (Bhai Pheru), Jetha, Dial Das and others. An entry of Bhatt Vahi Jadobansian Ki, account of Barhtias, has recorded this incident:
“Guru Tegh Bahadur Sahib Ji mahal ninth, was taken to Delhi from Dhamtan, pargana Bangar, by Aalam Khan Ruhila, under royal orders. (It was) year 1722 and dark side of Kartik. Along with (him) Diwan Mati Das, Sati Das sons of Hira Nand Chhiber, Gual Das son of Chhute Mal Chhiber, Gurdas son of Kirat Barhtia, Sangata son of Binna Uppal, Jetha, Dial Das sons of Mai Das Jalhana Balunt, were brought as arrested.”
[non-italic words in the text are mine – author].
They were taken to Delhi and produced in Aurangzeb’s court at Lal Qila; Aurangzeb asked several questions from the Guru; the Guru answered all the questions boldly and made Aurangzeb answer-less; when Aurangzeb realized that he could not win in arguments, he told the Guru that if he wanted to keep arms he should embrace Islam; the Guru refused to renounce his faith; at this Aurangzeb ordered his execution. Kanwar Ram Sinh (son of Raja Jai Sinh Mirza) who was present in the court requested Aurangzeb not to implement this order; Aurangzeb paused for some moments and then sent the Guru into the custody of Kanwar Ram Sinh (perhaps hoping that Kanwar would be able to convince them to embrace Islam).
Second missionary journey of the eastern lands:
Kanwar Ram Sinh released the Guru and his companions on the 31st of December23; thus, Guru Tegh Bahadur had spent two months and three days in confinement (since his arrest at Dhamtan). After his release, the Guru spent three days at the residence of Kanwar Ram Sinh and then left for his second journey of the northern and eastern lands (Bihar, Bengal and Assam etc). He first went to Mathura, and then to Agra, where he addressed several congregations. From Agra he went to Etawah, Kanpur, Fatehpur, Paryag (now Allahabad) and then to Kashi (Benaras, now Varanasi). He spent a few weeks in these areas and then went to Sasaram and Gaya (the land of the Buddhists); here too, several people flocked to listen to him. In the beginning of the summer of 1667, the Guru reached Patna and met his son, wife and others; on hearing of his arrival, large number of people came to make obeisance and listen to his discourse. He spent the chumasa (four months of summer and
21S.K. Bhuyan, Badshah Buranji (sakhi 116, p. 163) says that about 30000 persons participated in this gathering.
22 S.K. Bhuyan, Badshah Buranji, sakhi 116, p. 163.
23 Bhatt Vahi Jadobansian Di.
rainy season) at Patna and then visited Monghyr24 (about 170 km from Patna); from here, he went to Bhagalpur, Colgong, Sahibganj and Kantnagar (later Kantnagar was washed by floods), Malda and Dacca.
Kanwar Ram Sinh on Assam expedition:
During this period Aurangzeb had become annoyed with Raja Jai Sinh Mirza and Kanwar Ram Sinh; he had doubts that Jai Sinh Mirza had collaborated with Shivaji Marhatta in his escape from his custody. He was also angry with Ram Sinh for releasing Guru Tegh Bahadur without his express consent. Ram Sinh tried to assure Aurangzeb of his loyalty but the latter was not satisfied. In the meanwhile (in December 1667) Aurangzeb got several reports of rebellion in Assam; He had already tried more than once to crush the Assamese but had failed; now he thought of sending Kanwar Ram Sinh on Assam expedition. He thought that if Kanwar wins the battle, he (emperor) would forgive him for his previous mistakes and if he loses, he won’t return alive; in both cases he (emperor) would be the winner.25
Kanwar Ram Sinh left Delhi on the 27th of December 1667; before his departure his mother Rani Pushpavati told him to contact Guru Tegh Bahadur at Patna and seek his help.
Compromise between the Assam ruler and Kanwar
Assam ruler Chakardhvaj Sinh was a fearless and brave warrior; he had never bowed to the dictates of Aurangzeb and always refused to pay tribute. Aurangzeb had sent the Mughal army several times but all his attacks were repulsed by Assamese army; this time he decided to send an army which comprised mostly of the Hindu-Rajput soldiers. Leading this army, Kanwar Ram Sinh first went to Patna to meet Guru Tegh Bahadur; here came to know that the Guru had gone for missionary tour, so Ram Sinh followed the Guru and was able to finally meet him near Monghyr. Guru suggested him a compromise with the Assamese. On the other hand, Chakardhvaj Sinh too had special regards for the Guru; he too agreed but asserted for a respectable compromise; when both agreed, the Guru called a joint meeting and ushered an honourable agreement.
This compromise saved lives of thousands of soldiers from both sides; the Assames and the Rajputs, both, were happy. At that time the Guru was in Goalpur zone, in village Dhubri earlier visited by Guru Nanak Sahib; he was planning to build a memorial to commemorate Guru Nanak’s visit. When Kanwar Ram Sinh and Chakardhvaj Sinh came to know about the Guru’s wish, both asked their soldiers to participate in the construction of the memorial; all the soldiers carried soil in their shields and created a big mound over which the memorial was built. Now that shrine, Dhubri Sahib Gurdwara, is the most prominent Gurdwara in the eastern lands.
Guru’s return journey and arrest at Agra
In March 1670, Guru Tegh Bahadur began his return journey to Madar Des (Punjab). From Dhubri he went to Patna; he sent his son Gobind Das (who was about eight and a half years old at that time) and (Mata) Gujri under the escort of his brother-in-law Kirpal Chand, the baby-sitter Chaupati Rai and others to Lakhnaur (residence of the parents of Mata Gujri) and himself took another route (via Kashi, Paryag, Mirzapur, Agra, Delhi, Taravari, Kurukshetra, Dhamtan, Pehowa, Saifabad, Mallah, Sultanpur etc).
According to a tradition, when he reached Agra, he was arrested by the police chief of Agra. He, along with companions, was taken to Delhi. When Rani Pushpawati came to know of his arrest, she approached the Mughal prime minister and asked him to release the Guru
24 Also spelled as Mungher/Munghyr.
25 S.K. Bhuyan, Badshah Buranji, sakhi 117, p. 164.
in an honourable manner. When the minister came to know about the Guru’s role in Assam, he apologized and released the Guru and the Sikhs. This happened in August 1670. This story is not corroborated by any source. Santokh Singh (in Suraj Parkash) mentions that Guru Tegh Bahadur was arrested at Agra in 1675, whereas early sources26 mention his arrest at Malakpur.
From Delhi, the Guru went to Taravari (near Karnal), Kurukshetra, Pehowa, Dhamtan, Saifabad (now Bahadurgarh). According to Saqi Must’ad Khan27, Nawab Saif Khan was also alongwith the Guru up to Saifgarh. After spending some days with Saif Khan, the Guru wnt to Lahil (Lehal), Lang, Mulowal, Sekha, Thikriwala, Mallha (village of his sister Bibi Veero), Sultanpur, Kartarpur and then reached Bakala. (Guru) Gobind Das too reached Bakala after spending a few weeks at Lakhnaur; the Guru spent the next one and a half year at Bakala.
The Guru moves to Chakk Nanaki
Having spent one and a half years at Bakala, the Guru decided to move to the new headquarters at Chakk Nanaki. Since the founding of the town in 1665, seven years ago, he had not visited it even once; Gobind Das too was interested in visiting the town named after his grandmother (Mata Nanaki); on the other hand, Rani Champa of Bilaspur too had sent several letters28 and messages to the Guru requesting him to visit her; besides, the number of the Sikhs visiting the Guru had been increasing day by day, and, there were not enough houses to accommodate such a big number of sangat at Bakala; with all this in mind, the Guru decided to move to Chakk Nanaki; and, he sent messages to the Sikhs everywhere asking them to visit Chakk Nanaki on the 28th of March 1673 (the first of Visakh month).
Guru Tegh Bahadur left Bakala in March 1673. On the 28th of March, thousands of Sikhs flocked to the new Sikh headquarters. Several Sikhs decided to build their houses in the town; soon it had hundreds of houses and it turned into a big village (or a small town). After most of the visitors were gone, the Guru asked Bhai Bajar Singh Rathaur to give Gobind Das military training; besides, Diwan Dargah Mall and Bhai Mani Ram (Singh) were assigned the duty to teach him Gurbani, history and other subjects. Gobind Das had already studied a lot at Patna and Bakala. On the 12th of May 1673, Gobind Das was betrothed to Jeetan (Jeet Kaur after initiation) daughter of Bhai Harjas Subhikhi (a rich trader of Lahore); the marriage ceremony was to be performed three years later.
In the next two years, a large number of Sikhs began living at Chakk Nananki; besides the number of the Sikhs’ visiting the town went on increasing, and, the Guru had to appoint two Diwans (ministers) to run the affairs of the town and darbar.
Visit of Kashmiri Brahmins
Almost every day, jathas of the Sikhs from different parts would visit the town; daily congregations used to be attended by hundreds and sometimes thousands of the Sikhs. On the 25th of May 1675, Bhai Kirpa Ram Dutt, the in charge of the Sikh mission in Kashmir, came to Chakk Nanaki along with 16 chiefs of the different sections of the Hindu-Brahmin community in Kashmir; they appeared before the Guru at the present site of Takht Damdama Sahib (now a part of Gurdwara Guru-De-Mahal) and requested the Guru to ‘hold their arms‟ (i.e. to help them); they told the Guru that Iftikhar Khan29, the Governor of Kashmir was forcibly converting the Hindus into Islam. They also told that they had sought the help of the
26 Bhatt Vahis and Kesar Singh Chhiber (Bansavalinama Dasan Patsahian Da).
27 Maasir-i-Aalamgiri, p. 69.
28 Guru Kian Sakhian, sakhi no. 27, p. 77.
29 He remained Governor of Kashmir from September 1671 to April 1676 (Maasir-i-Aalamgiri, p. 69). Poet Santokh Singh has wrongly mentioned Sher Afghan Khan as the Governor (Gur Partap Suraj Granth, Raas 14, Ansu 27).
heads of the Hindu temples at Badri Nath, Mathura, Kashi, Dwarka, Puri and Kanchi but all of them have expressed their helplessness because they were afraid of the wrath of Aurangzeb; they further told that they had approached the Rajput rulers of Jaipur, Jodhpur and Ajmer too; and. they too gave cold shoulders to us; they are coward and shameless; they cannot stop Aurangzeb from demolishing their temples even in the states ruled by them, how could they help us?”; saying this, some of them even burst into tears; one of them said: ‘Now we have only one hope, i.e. Guru Nanak’s house’.
Hearing the petition and pathetic appeal of the Brahmins, Guru Tegh Bahadur said: ‘none leaves Guru Nanak’s house empty-handed; Waheguru will help you; I know Aurangzeb is an extremist Sunni Musalman; he won’t bother unless someone sacrifices one’s life for this cause; now, you go back to Kashmir and tell the Governor that if he can bring Guru Tegh Bahadur into the fold of Islam, every Hindu will become a Muslim.’
Hearing this, the Kashmiri Brahmins heaved a sigh of relief; they had come as hopeless, disheartened, powerless, almost lifeless, but they returned home full of hope, satisfied, full of courage and in high spirits. (All these Brahmins and their families and relatives, embraced Sikhism after the martyrdom of Guru Tegh Bahadur).
The visit of the Kashmiri Brahmins has been recorded by Bhatt Vahis:
“Bhai Kirpa Ram son of Aru Ram, grandson of Narain Das, great-grandson of Braham Das, descendants of Thakar Das, caste Munjhal Brahmin. resident of Mattan, Kashmir Des, came to the court of Guru Tegh Bahadur, mahal (Guru) ninth, along with 16 Brahmins, on Jeth Sudi eleven, year 1732 (Bikrami sammat), Guru Ji consoled them and said, ‘Baba Nanak will protect you’.”30 [non-italic words in the text are mine – author].
When the Brahmins were gone, Gobind Das asked Guru-father, “What would you do now?” Guru Tegh Bahadur said, “I will see Aurangzeb and present the case of the Kashmiri Brahmins before him; I know he is fanatic so I may have to sacrifice my life.” At that time Gobind Das was just 13 years and four months old (according to one tradition, he was just nine years old).
Gobind Das installed as Tenth Guru
The next day, Guru Tegh Bahadur sent letters to all the prominent Sikhs to visit Chakk Nanaki; when all of them attended the court, the Guru said, ‘I have decided to present the case of the Kashmiri Brahmins before Aurangzeb; I know I shall have to sacrifice my life; and I shall not return to Chakk Nanaki; Gobind Das will be the Tenth Guru; you should, now, get instructions from him; there is no doubt that, now; the Sikhs shall have to be armed; but don’t resort to fighting unless you are fully prepared.’ Then on the 8th of July 1675, Guru Tegh Bahadur installed Gobind Das as the tenth Guru and left Chakk Nanaki on the 11th of July, Bhai Dial Das, Bhai Mati Das and Bhai Sati Das too joined him.
During this period, Aurangzeb was not in Delhi and had gone to Hassan Abdal (also known as Punja Sahib to the Sikhs); he had left Delhi on the 7th of April 1674. In early June he had been told by the Governor of Kashmir what the Brahmins had conveyed him (Governor) about the declaration of Guru Tegh Bahadur. Aurangzeb decided to accept the offer (in fact challenge) of the Guru; he was happy to foresee that all the Brahmins will embrace Islam if Guru Tegh Bahadur becomes a Muslim; so, he (Aurangzeb) sent a message to the Governors of Lahore and Sarhind (now Sirhind) to arrest the Guru and use all means to bring him to Islam.
When the Governor of Sarhind got Aurangzeb’s letter, he immediately despatched an order to the chief of Rupar (now Ropar) to present the Guru in his court. The chief of Rupar despatched Mirza Noor Mohammed Khan, the police chief of Rupar, to Chakk Nanaki to
30 Bhatt Vahi Multani Sindhi
bring the Guru; Noor Mohammed immediately left for Chakk; when he reached Chakk in the evening of the 11th of July, he found that the Guru had left the town early in the morning and was on way to Kotla Nihang Khan. Noor Mohammed spent the night there and began his return journey early in the morning; when he reached Malakpur Ranghran (now only Malakpur) about six km from Rupar, he heard noises coming from inside the village; he went to the site and found that someone had fallen in the well; he also came to know that the person was a companion of the Guru whom he had been looking for; he was overjoyed to know that the Guru too was in that village; he arrested the Guru31 and his three companions and escorted them to Rupar and then to Sarhind where they were produced before Abdul Aziz Dilawar Khan, the Governor of Sarhind. An entry about the Guru’s arrest is found in Bhatt Vahis:
„Nur Mohammed Khan Mirza, of Rupar (police) post, arrested Guru Tegh Bahadur, mahal (Guru) ninth, on Sawan dated 12th, 1732 (Bikrami), from village Malakpur Rangharan, pargana Ghanaula and took him to Sarhind. Along with him were arrested Diwan Mati Das, Sati Das sons of Hira Mall Chhiber Balunt. They remained in Bassi Pathanan prison for four months. The wicked (jailor) gave much trouble to the Guruji. Guruji bowed before His Will.‟32 [non-italic words in the text are mine – author].
As per the instructions of Aurangzeb, the Governor of Sarhind conveyed the Guru the emperor’s orders; the Guru replied if you can prove that Islam is better than Sikhism, I will embrace Islam. Hearing this, the Governor issued orders to keep the Guru in Bassi Pathanan fort; he also sent for the senior maulanas and other Islamic intellectuals to impress upon the Guru. Several experts of Islam talked to the Guru but none could prove superiority of Islam; even Saif-ud-Din (successor of Sheikh Ahmed, Alif Mujjaddid Sani) visited the Guru more than once; he too surrendered and told the Governor of Sarhind that none could logically convince the Guru. Now, the governor issued threats to the Guru that if he did not embrace Islam he will be executed; hearing this, the Guru smiled and said: ‘So you could not prove superiority of Islam and want to resort to forcible conversion; but you will not achieve it’; at this the Governor of Sarhind decided to leave the final decision with Aurangzeb; he prepared a report and sent it to Aurangzeb who was still at Hassan Abdal.
When Aurangzeb received the report, he became aggressive and decided to execute the Guru; he sent a message to Abdul Aziz Dilawar Khan, the Governor of Sarhind, to put the Guru in an iron cage and take him to Delhi to be executed in his presence. Aurangzeb himself was preparing to leave for Delhi; but, due to local problems Aurangzeb had to stay back. So, after a few days, he sent another message to Safi Khan, the chief of Delhi, asking him to get a fatwa (religious order) from the Qazi of Delhi asking the Guru either to embrace Islam or be ready for execution.
Martyrdom of the Guru
Following the orders of Aurangzeb, the Guru was put in a cage and taken to Delhi; they reached Delhi on the 3rd of November 1675; he was imprisoned in the Kotwali (now the site of the Sis Ganj Gurdwara); on the 5th of November, he was produced before the royal Qazi Abdul Wahab Khan Vahura. As desired by the Aurangzeb, the Qazi issued fatwa (religious verdict as per Islam) asking the Guru to: either embrace Islam, or perform some miracle, or be ready to die. The Guru answered the Qazi: „Showing miracle is another name for calamity; only God is miracle and only He performs miracles; secondly, faith is an individual’s choice; everyone has a right to religion; but I am ready to embrace Islam if you can guarantee that as a Muslim I will never die; thirdly, life and death is in the hands of God;
31 Guru Kian Sakhian, sakhi no. 29, p. 80; Kesar Singh Chhiber, Bansawalinama Dasan Patsahian Da, chapter 9, stanzas 75-77.
32 Bhatt Vahi Multani Sindhi, Khata Jalhanon Ka.
it is all His command; one shall live only for those breaths which God has given to each one; none can increase or decrease them.‟ The Qazi and the Governor were made answerless by the Guru’s reply; so, they did not execute the Guru immediately. The same fatwa was issued for Dial Das, Mati Das and Sati Das, the three companions of the Guru.
The Governor of Delhi thought of trying to coerce the Guru by torturing him and his companions; to torture him, burning sand was poured on his naked body; he was tied to a burning pole; this type of torture continued for three days.33 When this could not affect the Guru or his companions’ mind, the Governor ordered their execution; on the 11th of November 1675, first Bhai Dial Das (son of Mai Das, and, brother of Bhai Mani Singh) was made to sit in a big cauldron filled with water and it was put on a furnance; Dial Das was killed by boiling his body in water but he refused to embrace Islam. Next, Bhai Mati Das was fixed in two blocks of wood and his body was sawed into two pieces long way; he too chose death instead of renouncing his faith; it was followed by burning of Sati Das wrapped in cotton. All this was done before the eyes of Guru Tegh Bahadur Sahib with a thought that having seen all this torture, he will surrender; but, this inhuman savagery could not awe or coerce the Guru; finally, the Qazi ordered the Guru’s execution; and, the executioner Jalal-ud-Din Sayyad of Samana severed the head of the Guru. There were a large number of people watching torture and executions.
Aurangzeb had issued orders that in case of the Guru’s execution, his body should be cut into four pieces and these should be hanged from trees in four different parts of Delhi. But, before this order could get implemented, Jaita34 (son of Agya), Nanu Ram, Tulsi and Uda Rathore made a planning to carry away Guru’s body from the Kotwali. Bhai Jaita, in the dress of a scavenger, carried the head of the Guru in a basket and accompanied by his three companions began his journey to Chakk Nanaki (now Anandpur Sahib); they reached Chakk Nanaki and handed the Guru’s head over to Guru Gobind Singh. The head was cremated on the 16th of November, at the site where Gurdwara Sis Ganj has been built.
The same night, Bhai Lakhi Rai Yadav-Wanjara (father-in-law of Bhai Mani Singh), a resident of Raisina, and his sons Nigahia, Hema and Harhi, carried the trunk of the Guru from the Kotwali and took it to their home (present site of Gurdwara Rakab Ganj) and cremated it by burning his house as a pyre.
The incident of the cremation of the Guru’s head and trunk has been recorded in two enrtries of the Bhatt Vahis:
“Jaita son of Agya, Nanu son of Bagha, Uda son of Khema got Guru’s (severed) head and reached Keeratpur, pargana Kehlur. (They reached) on Manghar Sudi ten, in 1732 (Bikrami). On tenth it was cremated. Only Guru knows the rest. Guru is the master of his will.”35
[non-italic words in the text are mine – author].
“Lakhia son of Godhu, Nigahia Hema Harhi sons of Lakhia, of Jadobans (Yadav clan) Barhtia-Kanaunt (and) Dhuma son of Kahna Tumar Binjalunt, brought the body of Guru Tegh Bahadur mahal (Guru) ninth, on Maghar Sudi six, 1732, Thursday. Cremated it in Raisina village when half a ghari of night still remained (at about 3 AM). 36
[non-italic words in the text are mine – author].
Religious Policy of Aurangzeb
Aurangzeb liked to be addressed as Aalamgir (literally the master of the world). He had killed his brothers and imprisoned (and killed) his father to become an emperor. In fact he
33 Guru Kian Sakhian, sakhi no. 30, p. 92.
34 Later named Jeewan Singh after initiation.
35 Bhatt Vahi Multani Sindhi, Khata Udanon Ka
36 Bhatt Vahi Jadobansian Di, Khata Barhtia Kanauton Ka
was a pervert; his hatred for music, his cynical nature, his liking for ritualistic Shariyat (Islam) and fanaticism were born out of his psycho mind; hypocrisy, hatred, anger, ungrateful nature, forgetting promises, cruelty, emotional decisions etc were born out of his sick mentality; he was mad with hatred for non-Muslims.
During his reign he demolished hundreds of big Hindu temples; these temples include Keshavrao temples of Mathura (1666), Vishavnath temple of Kashi/Benaras (1669), Gopinath temple of Mathura (1669), several temples of Ujjain, Kanauj, Kol (Ajmer) and Bengal.37 When Aurangzeb occupied the throne in 1659, he issued orders that the Hindus won’t build any new temple; this meant that the existing temples could remain; but, six years later, he issued orders to demolish all the big temples, some of which had been built hundreds of years ago. It is amazing to note that several temples were demolished in those cities which had Rajput administrators/police chiefs; these Rajputs were so cowardly that they were not ready to make even request to Aurangzeb because they did not want to earn his wrath and lose their status; Aurangzeb had imposed Jezia tax on the Hindus and had doubled octroi for them. He issued orders for demolition of the Sikh dharamsalas too and the dharamsala of Buria was demolished too (but the Sikhs rebuilt it later on).
The main reason of Aurangzeb’s hatred was because of his fanatic teacher Sheikh Saif-ud-Din Sarhandi (of Nakshbandi sect of the Muslims). Aurangzeb had received his early education at Sultanpur Lodhi but later he studied under the Sarhindi Sheikh too; this Sheikh was a poisonous and fanatic Muslim; he filled Aurangzeb’s mind with hatred for the non-Muslims and which he lived with till his death; and it was this mentality which made him execute Guru Tegh Bahadur Sahib.
The Sikhs’ reaction after the martyrdom of the Guru
Martyrdom of the Guru filled the Sikhs with anger and they wanted to punish him. But, Aurangzeb had very tight security and it was not only difficult but almost impossible to penetrate into it. In spite of this security the Delhi Sikhs tried to attacks Aurangzeb. The first of such attacks occurred, on the 10th of July 1676, when a Sikh threw a big stick at him;38 the second took place on the 27th of October 1676, when he was climbing the stairs of the Jama mosque; and third action was of throwing bricks when he was coming out of a boat.39 Though in these attacks Aurangzeb was not even injured but it exhibited the anger of the Sikhs who were helpless. It is wrong to state that the Guru’s martyrdom frightened the Sikhs and they ran away when he was executed; this is simply untrue; the Sikhs picked up the head and the trunk of the body of the Guru even in high security and that even from outside a police post and not more than 250 metres from Lal Qila; had the Sikhs got even slight chance they would have punished Aurangzeb.
The Guru as a baanikaar (poet)
Guru Tegh Bahadur was a great general, intellectual, preacher, organiser and he was a great poet too; he composed 59 padas and 57 salokas. His verses have a unique fragrance; these verses are written in pathetic tone but full of high spirits; they talk of love for God, meditation, good deeds, high ethics etc; and, though written in simple language these small couplets have in them ocean of socio-spiritual knowledge.
Guru Tegh Bahadur lived in this world for 54 years only but he played a great role in history of the world. He served as Guru for 11 years, but even before this, he spent 20 years in the spreading of Sikh mission. He participated in battles, ushered compromises between
37 Ma’asrai Aalamgiri
38 Ma’asrai Aalamgiri, p. 94.
39 Ibid.
the rulers, founded new towns, accomplished several projects of social welfare (got wells sunk, built tanks/sarovars, baolies etc). He organised the Sikh Panth and spread the mission to far and wide lands; about 200 Gurdwaras have been built in the villages and towns visited by him.
Guru Tegh Bahadur is the only martyr in the whole of the world who sacrificed his life for people’s right to faith.
–Dr. Harjinder Singh Dilgeer