Allauddin writes that Guru reached Delhi and halted with Raja Jai Singh of Jaipar, When the Emperor wanted Guru to be present in the count, Raja Jai Singh told the emperor that the Guru is about to go on pilgrimage. He will report to you on his return.
Guru Tegh Bahadur returned to his native land from the pilgrimage. Then Allauddin writes, “Ram Rai az in ma’na mutiala’ shudah baz dar uawr-i ‘are hard. Az hurur berai talab musharan ilaihé hulown shud,” Translation: When Ram Rai heard about i, be again requested the Emperor and reminded him. An order was issued by the emperor to call the Guru to appear in the court.
But the most frightening but true picture of Ram Rai has been given by Alauddin after Guru Tegh Bahadur was executed, Allauddin writes, “Ba “didw uqu’.i in ma’na Ram Rai sharmindagi wa Wiaug-i qisas wa dush- mani-i biradari jurat bar-aftan-i watan na kard. Dar huzur-i Badshah istida-i waja ma yahtaju namud, sawalash-i paira-i ijabat yoft wa az fuctur jagir in-ayat shud, Maskanat dar anja ikhtiyar kadah dera ara ast chunanche maken ba dera Ram Rai mathhoor ast.” (pp.198-200).
‘Translation: After this incident, due to the enmity of his brothers, and the fear of their taking revenge, and sense of shame, Ram Rai did not dare reaum tw his native land. He made an application to the Emperor for his maintenance, which was accepted promptly. The Emperor granted him a jagir (land grant). He stared staying there. That place is now famous as Dera Ram Rai.
In order to verify the grant of Jagir to Ram Rai by Aurangzeb, as mentioned by Allauddin, I met Mahant Indresh Charan Dasat Dera Ram Rai Dehradun on 7th April 1989. I was accompanied by my fiends- Balwant Singh-“Gogi’ and Manager BalwantSingh. Mahantioki me that Zamindari of Dehradun was bestowed upon Ram Rai by Aurangzeb which is still enjoyed by this institution, All the persons living in Dehradun as the tenants of the Mahart, He also told me that land of six villages was also donated to Ram Rai by Fateh Singh, king of Tehsi Garhwal, when directed by Aurangzeb to do so. The names of six villages are- I Khurbatha, ti. Dhamawala, iii. Dhartuwala, iv. Rajpur, v. Menhwala,and vi. Damashahi_ Iwas very keen to know the date of year of this land grant. But the Mahant was too clever to divulge this information as it was to clearly link Ram Rai’s name with the murder of Guru Tegh Bahadur if the land grant was made after Guru’s death.
But from the evidence recorded by Aliauddin, it is seen that the land grant ‘was given toRam Rai by Aurangzeb only after the murder of Guru Tegh Bahadur. The possible year of this land grant is 1087 Hijri or 1676-77 A.D. ‘The Mahant told me that the original Farman granting the Jagir has been seized by the British Government after 1857 A.D. and one receipt was issued in lieu of that The Mahant also kept on giving hints that special emissary was sent by Indira Gandhi to bless her successor i.e. her son, bypassing one son. He claims he refused to do it But there was no mistaking the fact that Dera Ram Rat is now the very powerful stronghold of Congress.
- Khalis-Nama, by Ratan Chand Bai 1844 A_D, Rattan Chand writes, “Mudabiq.i aghwa-i siyah daru nan.bar-i ma ‘siyat har do jahani bar sar-i Kbuad nihad.”(p.96).
‘Translation: ‘On the incitement of black-hearted people, the Emperor ordered the murder (of Guru) and took the responsibility of Guru’s murder on his sroukders.”
13.Tawarikh-i Purjab, byGulam Mahluddin, allas Bute Shah 1848 A.D. Gulam Mahluddin is the first person to record the conspiracy hatched by Sodhis themselves in Delhi to get Guru Tegh Bahadur killed. Mahiuddin writes, “Makhan Shah dar an rotha ba Delhi rafta bud pas az chande ke tabah-i an-deshiha (i) Sodhian ba u rasid baz ba ziyarat-i Guru Sahib amad wa (Sod-hian ra) malamat-kard az irtikab-i harkat-i na mulaim mani andand. Lakin Guru Tegh Bahadur dar bhitwat bau guft ke ishan az ghayat-i hasad baz ba man dar magam-i adawat khwahand shud wa gah-begah hilabar angokhtah ba daf-iman Wewvahand kushid pas haman biktar ke maraham-rah-i thud Delhi barita ce sharr-iinKotahandeshan rehai bayam.-Chun Ram Rai Birader-i Guru Harkishan ke dar Delhi mi manad, agahi yopt-dar atash-i hasad ba sokht wa dar hurur-i Badshaki rafiah multamis garded ke Tegh Bahadur Guru-i Hinduyan ke da’ wa-i Badshahiwakaramat mi sazad dar injarasidahdar mahallah-iSawaiyan farud arndah, agar malik ba ihtizarash farman dihand biktar ast,” (pp 388-396),
‘Translation:‘Malkhan Shah, who used to live in Delhi, when heard about the conspiracies being hatched by Sodhis to get Guru eliminated, he came back to see the Guru, Guru Sahib took him two one side and said “They are Very jealous and will become my enemies, They will kill me on some excuse of odd times, you better take me-to Delhi along with you.” Ram Rai who used to live in Delhi when heard about it was set on fire by jealousy. He appealed to the emperor in his court thai Guru Tegh Bahadur Guru of Hindus who claims spiritual and real Badshahi powers, has reached this place. He is staying in mohalla Swayian. If His Highness order him to be present in the Court, it will be very good
Mahiuddin has also given the couplet which Gury Tegh Bahadur used to frequently quote. The couplet is given below.
“Ashna ra hal-i in ast-Wai ba began a dost”.
‘Translation: O, friend, if this is how your own behave, then how will the strangers behave,”
14.Guigashate-Punjab, by Raja Ram Tota 1867 A.D, Raja Ram writes, “GuruTegh Bahadur a 2 nifag-i biradar-ibiradar kuthchandi dar shahr- i Patna basar burd Roam Rai az qati-i biradar nadim shudah bagi wmar ba ibadat guzranid.”(p.10),
‘Translation:” Due to the fratricidal enmity of his brother Ram Rai, Guru started living in Patna for some time,.Being ashamed due to the murder of his brother, Ram Rai spent his whole life offering prayers to God.”
Here, Raja Ram is confused about the blood relation between Guru Tegh Bahadur and Ram Rai. He calls Ram Rai brother of ninth Gury. But Guru ‘Tegh Bahadur was thesonof 6th Guru Hargobind Sahib and Ram Rai was the elder son of 7th Guru Har Rai J.D.Conningham says about Ram Rai, “The elder was the offspring of a handmaiden, and not a wife of equal degree.” (History of the Sikhs, p.56). Thus it is seen that it was a fight once again that too the offspring of a handmaiden. Prof Piar Singh writes off this evidence about the involvement of Ram Rai in Guru’s murder on the following grounds,
i There is strong possibility that the clever Aurangzeb gave the story of Ram Rai’s hand in Guru’s murder in order to divide the Guru’s house. He might have used it as an excuse to initiate action against the Guru.
- This possibility is ruled out because Aurangzeb had spent one and half years just before Guru’s murder, at Hasan Abdal.
(see Sri Guru Tegh Bahadur-Pharsi Sarot, Ed. by Piar Singh 1976,Guru Nanak Dev University, Amritsar).
‘The first objection of Prof Piar Singh is overruled when we have a look at the date of these works, All the works alleging Ram Rai’s hand in the murder of Guru Tegh Bahadur were written 100 years after Aurangzeb’s death, So Aurangzeb was not to get any benefit by these works.
‘The second objection is also baseless as Ram Rai need not always complain to Aurangzeb personally. His complaining to Subha of Delhi was sufficient and his complaints must have been passed onto Aurangzeb at Hasan Abdal
If these works were written 100 years after the death of Aurangzeb one wonders about their source. Prof, Piar Singh rules out their historical value by a simple remark that they only recorded the Sikh tradition in Persian. But Prof. Piar Singh is now aware of the Laws governing ‘top secret, secret and confidential papers’ of the government At present, all classified documents marked “top-secret or secret’ can be made public only after 50 years. A few years back this limit was 100 years. For example, all the assurances given to Sikhs before Independence have been reduced into writing in *Top-Secret’ or ‘Secret’ documents relating to 1942-15 August, 1947 period, These top-secret papers were to be made available to public after 1999 A.D. only. It was to take another 10-15 years for research scholars to bring out authentic book on the subject, ‘The Written Assurances to Sikhs’, But the British Government though called conservation, was kind enough to make all the top-secret and secret documents available to the public. Their contents have been published during 1970- 83 A.D. in 12 volumes under the title “The Transfer of Power” edited by Dr.N.Mansergh.
With my administrative experience of 16 years, I can say with confidence that the authors of Persian books in 11th century alleging Ram Rai’sh and in the murder of Guru Tegh Bahadur had access to the secret and top-secret papers belonging to Aurangzeb period. The East India Company must have encouraged the disclosure of these secret documents to defame the Mughal administration in order to take over power from them.
‘They were already in de-facto control of the country but wanted some excuse w be its deurerulers. The exposure of the secret letters and orders of the Mughal rulers was the best way of achieving their goal.
Prof. Piar Singh giving his verdict on these Persian sources says thal they do not fulfill his expectations, but he has nowhere mentioned what his
- To know who is the real culprit for Guna’s murder,
- Was there any conspiracy?
iii. Was Guru declared a rebel and killed?
- Did Guru die for Sikh Nation or for Tilak & Janju”?
- Was it a murder due to religious reasons or political reasons?
- Was Aurangzeb present in Delhi at the time of murder?
vii. Was the farnily feud over Gur-gadi also responsible for the Guru’s murder?
All these queries have been satisfied by these Persian sources. This evidence establishes beyond doubt thats per Indian Penal Code, RamRai is guilty of a better of murder of Guru Tegh Bahadur under Sec.107-117 LP.C. Both Ram Rai and Aurangzeb are equally responsible for the murder of Guru Tegh Bahadur, along with Hindu courtiers of Aurangzeb, If I killing a MiniScribe punishable with death, the suppression of murder or information about the murder is equally serious crime punishable with death aspersec,1 18-120A of IPC. Whosoever tries to suppressor conceals designs to commit the murder of Guru Tegh Bahadur by Ram Raiis guilty of criminal conspiracy and is also a party to the murder of Guru Teg Bahadur,
Prof-Piar Singh has not made objective study of the evidence against Ram Rai because he seems to have a soft comer for Ram Rai due to his being the elder son of Guru Har Raj.
Sikh scholars have also failed to convert correctly the Hijra era into Christian era. Its formula is given below.
Hijra era- Hire era x 3 + 622= Christian era 100
Mustad Khan writes about the retum date of Aurangzeb from Hasan Abdal under 1087 Hijra in Massar-i-Alamgiri” (AHLLI2V/A.D. 1710) at pg.154. “Bist wa duyyin Muharam daulat-khana-i-darul khilafa ba nauzul ashraf farugh as in garded.”
Translation: 1087 H. “On 22nd Muharram 1067 H. he (Aurangzeb) returned to the capital. As per the ready reckoner prepared by Lt. Col/ Sir wolesely Haig. Corporative Tables Muhammadan and Christian Dates 1932 Ed.
1086 Hijra starts 28 March 1675 A.D, and 1087 Hijra starts on 16
March 1676 A. Hijra starts on 7 March 1677 A.D.
As already mentioned by Munshi Sujan Rai Bandari, Guru Tegh
Bahedur was killed in 1086 Hi and Aurangzeb reounod Grom Hasan Abdal in 1087 Hijra on 22 Muharram or 6th April 1676 A.D. so there is no question of Aurangzeb being present in Delhi at the time of guru’s murder
15 Shahid Bilas (Bhal ManiSingh).by Bhat Kavi Sewa Singh, edited by Giani Garja Singh 1961 ED. “This Bhat Kavi Sewa Singh is the frst person to record the name of the leader of Kashmiri Pandits’ delegation. He was Kirpa Ram, a Dutt Bralenin of Matin village. (verse 35).
Ginn Garja Singh tells us that he got the manuscript of this book from the house of Mohlu Ram by the cousin of Bhai Mann Singh Bhat, of Karsindhu town near Jind. Sewa Singhis the son of Bhai Kesar Kaushish, who was sixth in line from the martyr Bhai Kirant. Sewa Singh got the material for this book from the Bhat-Vahis of his elders and the traditional stories passed on orally from one generation to another.
Sewa Singh has not mentioned the date of completion of this book and also the year is missing. From the hints given in verse 206 & 207, Garja Singh infers that he wrote the book during the region of Maharaja Ranjit Singh. This book was written in honor of Raja Ajit Singh of Ladwa Pati. Sewa Singh wrote it in “Bhatakhari” letiers. Like Landes, this script also does not have any vowels, Shahid Bilas was translated into Punjabi (Gummukta script) by Bhat Chhajju Singh, who was third in line from Sewa Singh. Gaxja Singh tells us in the footnote that its Punjabi translation was done in 1927 B.S, (1870 A.D.)
Buddhism was finished in India by declaring Buddha the re-incarnation of Vishnu, If we are to believe in the story of Sewa Singh then we are also to believe that Guru Tegh Bahadur was re-incarnation of Lord Krishna, because Sewa Sinch writes. “Tum Kalvue ke Krishan Murari.” (35).
“He also calls Guu Tegh Bahadur “Hind Ki Chadar”. (33) This expression has been frequently used by Sikhs without knowing it’s to implication. If Sikh religion is to be saved, then the theory of Guru Tegh Bahadur being the re-incarnation of Lord Krishna as given by Sewa Singh will have to be rejected,
‘Thus it is clear that Sewa Singh has mken the story of -Tilak & Janjugiven by P..Bishan Hari alias Kant Hari one step ahead. The tradition said to be relied upon by him was established by PL.Bishan Hari. From where did PuBishan Hari got the hint to give Tilak & Janju story? It is from a tine written in Bachitar Natak, which is part of Dasam Granth, by GuruGobind Singh.
Guru Gobind Singh has used the word “Prabh” or “Prabhu” 40 times in Bachitar Notak portion of Dasarn Granth. 11 times it has been written as “Prabha”™ which clearly means God. The word “Prabh” has been used 29 times by Guru Gobind Singh to mean God, including the line, “Tilak Janju Rakha Prabh ta ka”, (ch.V.13) Giani Bishan Singh of Khalsa College Amritsar 1957 has translated the entire Dasarn
Granth. He has translated the line, “Tilak Janju Rakha Prabh Ta Ka” as “The Almighty God protected the Tilak and Janju of Hindus.” ‘Translating the next line “Dharam het saka jin kiya,” Giani Bishan Singh writes its meaning as, “Guru did this sake (incident) for the sake of Dharma.” He does not say the Guru did this sake for Hindu Dharam,
Pt.Bishan Hari, alias Sri Kant Hari, alias Koer Singh picked up the line, “Tilak Sanju Ratha Prabh ta ka”, from Bachitar Natnk, used his power of imagination and concocted the story of Kashmiri Pandits calling on Guru Teg Bahadur. They requested him to save their caste marks. “Tilak & Janju”. Pt.Bushan Hari while concocting this story forgot that to defend caste and caste marks (Tlak & Janju) goes against the most fundamental Principle of Sikh religion. But ss soon as the story of Kashmiri Pandits meeting Guru Tegh Bahadur was known to the gullible Sikhs, they immediately started interpreting the line, “Tillak Janju ralia Prabh ta ka.” as “Guna Tegh Bahadur is the protector of Tilak & Janju-the caste marks of the Hindus.” They even forgot in the process that to defend the caste and caste marks poes against the Very spirit of Sikh does not believe in caste system at all. Thus it is clear that Guru Gobind Singh has used the werd” Prbh’ 29 times including the line, “Tilak Janju rakha Prabh ta ka.” in Bachitar Natak and every time it means the Almighty God.
Article extracted from this publication >> July 12, 1991
