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- Ganjenama Naumi-Patshahi, by Nand Lal Goys: Bhai Nand Lal Goya was ‘Darbari Kavi’ of Guru Gobind Singh and died in 1713 A.D. He completed Ganjenama Naumi Patshahi in 1695 A.D. He writes.
“Guru Tegh Bahadur an sarapah afzal zinat ara-i mahfil-i yah- o-jalal.
Haq az hamah barguzidagan bi guzidash Taslim va razai ranike sanjidash,” (p.121)
Translation: Guru Tegh Bahadur from head to toe is a grand old man, who is like a jewel in the assembly of persons with halo around their heads. God has made him supreme in the choicest few persons, whose quality to accept the will of God has been tested by God.
This is the most important evidence about Guru Tegh Bahadur written by the Darbari Kavi of Guru Gobind Singh in 1695 A.D. He makes no mention of Guru Tegh Bahadur giving his life for the protection of ‘Tilak and Jancu’.
- Khulasatut-Tawarikh, by Munshi Sujan Ral Bhandari 1696 A.D. Munshi Sujan Ral writes in his Persian document;
“Pas-i au Tegh Bahadur Khalf-i khurdi-i Har Gobind yazdah sal sajjadah nashini namud Akhirul umr dar qaid-i Umara-i Badshahs dar amadah dar 1086 Hijri mutabiq hafdahum Alameiri hasbul hum Alamgir Badshah dar Shahyahan-Abad Kushta shud.” (P, 70)
Translation: After him, the youngest son of Hargobindji, Tegh Bahadur occupied the GurGadi for 11 years.
At last the fell into the prison of Courtiers of Badshah, in the 17th Regnal year of Alamgir, and in 1086 Hijri, was murdered at Shahjahanabad by the order of Auraneazch.”
This is the second important evidence recorded during the life time of Guru Gobind Singh. There is no mention of Guru Tegh Bahadur giving his life for “Tilak and Janeu’. ‘The importance of this evidence also lies in giving the Hijn era 1086, the death of Guru Tegh Bahadur on 11 Nov. 1675 A.D. corresponds with 1086 Hijri. According to “Maasar-i-Alamgiri”, by Mustad Khan, Aurangzeb resumed to Delhi from Hasah Abdal on 22nd Muharram. 1087 Hijri. This shows Aurangzeb was not present in Delhi at the time of Guru’s death. | will revert to this topic later.
- Akhbarat-i-Darbari-Maulla Ba Ahd-I Bahadi Shah-: This news-report dated 13 May 1710 A.D. (author not known) throws light on the other name by which Guru Tegh Bahadur was also known. It is mentioned.
“Haqiqat in ast ke Tiyag Mal, qaim maqam-i Guru Nanak dar Asam Hamrah bekunth gahi Maharajah Ram Singh Jiye bud wa pas az ishan Guru Gobind Singh qaim maqam gashi (p58)
Translation: it is true that Tiyag Mal, now sitting on the Gadi of Guru Nanak, was accompanying late Maharaja Ram Singh in Assam. After him Guru Gobind Singh sat on the Gurugadi.
There is also no mention of Guru Tegh Bahadur giving his life for the protection of Tilak and Janju.
- Guru Bilas Patshshi Daswim-Koer Singh Kalal, 1751 A,D.?
76 years after the death of Guru Tegh Bahadur, one Aryan “Bishan Hair, alias “Sri Kant Hari”, alias Koer Singh Kalal gave the story of Kashmiri Pandits calling on Guru Tegh Bahadur and requesting him to save their caste marks, i.e. Tilak and Janju. Bishan Hari states, that he heard this story from Bhai Mani Singh from time to time. But Bhai Mani Singh was cut into pieces in 1734 A.D, at the age of 90 years, Thus it is clear that Bishan Hari, alias Koer Singh wrote this story after 17 years of Bhai Mani Singh’s death. I have my serious doubts whether one can remember after 17 years what has been told to him 25-17 years before, It is also intriguing to find that Bhai Mani Singh has not mentioned at all about Guru Tegh Bahadur giving his head for “Tilak and Janju” in his writings, like Janam Sakhi, and “Sikhan Di Bhagat Mala.” But the date of completing this book is written at the end as 1909 B.S. {1852 A.D.}. The name of the author is given as Narain Singh.
- Slyurui-Mutakhirin, by Ghulam Hussain Khan:
When Bishan Hari, alias Sri Kant Hari was trying to prove that Guru Tegh Bahadur gave his head for protecting “Tilak and Janju™, the caste marks of the Hindus, Ghulam Hussain Khan who had better access to secret reports sent by the news writers, had given the real cause of Guru’s death. Siyurul-Mutakhirin was translated and published in English in 1789 A.D. This shows the Persian book was written around 1770-80 A.D. Ghulam Hussain Khan has stated that the emperor was informed by the news writers (the secret agents) that two Fagirs – one Hindu and one Muslim Hafiz Ahmad, live by plunder. Tegh Bahadur used to loot Hindus and Hafiz Ahmad used to loot Muslims. Then giving the real cause of Guru’s death Ghulam Hussain Khan Writes.
“Andu che ajab ki agar igtidar-i shan befaraid-i thuruj ham namaid..”
Translation: ‘It will not be a surprise if they rise in revolt against the Emperor with increase in their strength.
Ghulam Hussain Khan further writes that on hearing this, Aurangzeb sent one order to Lahore Governor to arrest both of them (Hafiz Ahmad & Guru Tegh Bahadur). Hafiz Ahmad was to be deported to Afghanistan. Guru Tegh Bahadur was to be arrested and put in prison,
Then Ghulam Hussain Khan gives a very important information which he must have got from the secret news- ‘writer’s reports.
“Ba d chand roz hukin-i digar darbara- i Teg Bahadur rasid keh wra Kushtah vajudash ra chand hissa namudah atraf-i shahr ba ya-vi zand.” (pp, 25-26).
Translation: After some time another order was received regarding Guru Tegh Bahadur that he should be murdered and different parts of his body should be displayed in different parts of the city. Everything was done according to this order.”
Sikh scholars are angry with Ghulam Hussain Khan for calling Guru Tegh Bahadur a “dacoit”, who used to loot Hindus. They have failed to appreciate the fact that all freedom-fighters like Bhagat Singh, Raj Guru and Sukhdev and other freedom fighters before independence were called terrorists and were hanged; Ghulam Hussain Khan is quoting one such Government report sent by secret news writers. He is actually referring to the offerings made before the Guru voluntarily by his followers. But the secret police called it an act of looting in their reports.
The real cause of Guru’s death is the apprehension of revolt (khuruj) by him with increase in the Sikh strength. Thus the Guru was killed apprehending the setting-up of a Sikh State within a State by Aurangzeb who represented the State authority.
Guru Tegh Bahadur was arrested on 12 July 1675 at Malikpur Ranghran, a village near Ropar. He was kept one night in Ropar Police Kotwali, and then sent to Sirhind. The Suba of Sirhind ordered him to be kept in Bassi Pathanan jail, where he was kept prisoner for three and half months. Then he was sent to Delhi in an iron cage on receipt of a Parwana from the imperial court. He reached Delhi on 5 Nov.1675 and was beheaded on 11 Nov.1675 on his refusal to show miracles to Suba (Governer) of Delhi and the Qazi and his refusal to embrace Islam. (Anil Banerjee. The Sikh Gurus and the Sikh Religion).
‘The importance of Ghulam Hussain Khan’s evidence also lies in the statement that the order to cut Guru into pieces was received after some time of his arrest. This clearly shows that Aurangzeb had sent this order from Hasan Abdal. This conclu- sion also supported by the evidence of Munshi Sujan Rai, read with “Maasar-i-Alamgiri” by Mustad Khan, 1710 A.D.
- Risala dar Ahwal-i-Nanak Shah Darwesh, by Budh Singh 1783 A.D. Budh Singh writes, “Chan miraj-i mualla ba imtihan- i kashf wa karamat-i fagiran bisyar bud. Az in jihat yasawalan bina bar awar-dan-i Tegh Bahadur ra ba huzur-i wala taayyum farmudand.” (Pp.2-4).
Translation: Since the Emperor was very keen to see the miracles and spiritual powers of the Saints, he deputed some constables to bring Guru Tegh Bahadur in his presence, the above mentioned Faqir (Tegh Bahadur) following the order of Emperor, left his house.
- Haqiqat-i Banau Uruj-i Firga-i-Sikhan, 1783 A.D. (author not known). The anonymous author writes, “Chun Shurish-iijma- imardum wa ihdas-imillat-inau wa itiqad-izamindar an nisbat-i Tegh Bahadur ba sam-i aqdas rasid.Muwafiq-i maashi-i N darwishana niz dar sarkar-i wala ba du marha-mat eardad ” (pp.3-6).
Translation: ‘When the news of the people gathering around Guru Tegh Bahadur, emerging of a new Millat (.Nation) and the determination of Jats, reached the ears of Aurangzeb Badshah, he ordered…if he sits alone like Faqirs, he will not be given any trouble, Rather considerable amount will continue to be paid to him cut of this royal treasury like other Fagirs engrossed in prayers.’ It is further mentioned in the same source, “Tegh Bahadur sar ba shurish ba ijma-i muridan ghurur-i qawidasht.”
Transition: ‘Guru Tegh Bahadur, with the view to revolt, having a large following of his disciples, was moving around intoxicated with pride.”
Thus we are left with no doubt that Guru Tegh Bahadur was martyred for establishing a Millat (i.e., Nation), He was a peace loving and saintly figure. What emerges from this evidence is that he was dubbed arable in the secret.
Why has the author not given his name? I think the author was some Government servant and had access to the secret Persian reports. That is why his account is so authentic and he is hiding his name According to Persian English Dictionary by F.Steingass 1982, P.1306, ‘Millat’ means religion, faith. Creed. a nation and a people.
All these accounts have been written within 75 years of Guru Gobind Singh’s death in 1708 A.D. But we find some more accounts of Guru Tegh Bahadur have been written in Persian in 19th century also. Because these sources throw some light on the role of Ram Rai and his hand in the murder of Guru Tegh Bahadur, I would like to document this evidence one by one.
- Khalsa Nama, by Bakhat mal 1310-14 A.D, Bakhat Mal writes,” Chun Aurangzeb ra aawzah-i Guru badimagh namud, ura az Lahore ba Delhi khwand. Muhassilan ura dar qafs
Kardoh awardard ” tor 8.72) Translation:*When the news of Guru’s fame reached the ears of Aurangzeb, he called Guru from Lahore to Delhi. The foot- soldiers of the Emperor brought him in a cage’.
- Twarikh-i Sikhan, by Khushwakat Rai 1811 A.D.
Khushwakat Rai writes that on hearing about his organization, glory and the rising power beyond description, Aurangzeb in order to test his spiritual powers called the Guru in his presence.
Rai further makes a very important statement, when he writes: “Mura Sawai az hindu wa mailman ke do mazhab hastand, millat-i suimi paida kardan ast.” (Pp.24-28).
Translation: Guru Tegh Bahadur often used to say, “We are to establish a third Dharma besides Hindu and Islam religion.”
Thus it is seen Guru Tegh Bahadur was thinking in terms of Setting up a new religion. A child is not born completely till his navel cordiscut. This navel chord was cut by Guru Gobind Singh when he established the Khalsa on Baisakhi day in 1699 A.D.
- Twarikh-i-Hind, Ahmad Shah Batalwi 1818 A.D. Ahmad Shah writes that after his wife Gujri gave birth to a son called Gobind Rai, the Guru returned to Delhi. As soon as Ram Rai saw the Guru back in Delhi, he informed the emperor. Finding no other way to escape, the Guru left Delhi secretly during night time and stayed with hill kings of Kahloor,
Ahmad Shah further writes, “Aura ba Delhi talabidand..ba hangam-i rasidan hasbus salah-i Ram Rai mahbus shud.” (pp4- 5).
Translation: As soon as Guru reached Delhi (from Punjab), on the advice of Ram Rai, the Guru was put into prison.
- Thrat-Nama, By Allauddin 1824 A.D,
Allauddin writes that Guru reached Delhi and halted with Raja Jai Singh of Jaipur.
Article extracted from this publication >> July 5, 1991
