Summary from Tawarikh-i-Sikhan-i-Mulk-i-Punjab wa Malwa by Khushwaqt Rai
The Martyrdom of Guru Tegh Bahadur Sahib Ji: A Detailed Account
In the narrative of Tawarikh-i-Sikhan, Khushwaqt Rai begins by recounting how Guru Sahib’s growing influence and the prosperity of his followers led to rumors about his temporal power. This attracted the attention of Emperor Aurangzeb, who sought to test Guru Sahib’s spiritual capabilities.
“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 (Sacha 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.”
In this context, Khushwaqt Rai explains that Guru Tegh Bahadur Sahib Ji, knowing the inevitable clash with Aurangzeb's forces of religious extremism, accepted the summons to Delhi. It was here that the Emperor demanded a miracle to test Guru Sahib’s powers.
“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.”
The account reveals that Guru Tegh Bahadur Sahib Ji, firm in his beliefs, knew that his path would require him to make the ultimate sacrifice to awaken humanity and instill fearlessness and courage in the awakened minds. He agreed to perform a “miracle” but on his own terms: refusing to conform to the Emperor's demands for a display of supernatural power, he asserted that no sword would harm him.
“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.'”
This detail of the paper with the words "sees deeaa, par sirar na deeaa" tied to the Guru’s neck aligns with other historical accounts that suggest Guru Sahib’s martyrdom was not a display of helplessness, but an act of profound spiritual strength. The paper, with its message of unyielding faith, became a symbol of the Guru's refusal to bend to tyranny. However, according to Sikh accounts, the paper was tied to the sword of the executioner, not to Guru Sahib's neck.
“The Emperor felt sorry for his unjust death.”
The account also describes the reactions of the public that admired or had faith in Guru Sahib and the profound sense of loss experienced by the people of Delhi. While some of the Guru’s admirers of Guru Sahib allegedly forsook him under pressure of the tyrant regime, others remained steadfast in their faith. Note there is no record of any Sikh follower, i.e., initiated Sikh, losing faith or distancing themselves from Guru Sahib. The account refers to those who admired and had belief in Guru Sahib, yet not embraced or committed to the Path of Sikhi.
“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.”
This act of devotion led to the head being carried to Guru Gobind Singh Sahib Ji at Sri Anandpur Sahib, while Guru Sahib's body (torso), without the Emperor’s orders for cremation, was secretly taken and cremated by the Sikhs of the Guru. The Mughal account states Guru Gobind Sahib Ji observed "mourning", however, from a Sikh perspective, Guru Sahib is beyond being affected by joy or sorrow, and instead remained in Chardikala (forever rising spirits).
“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.”
The body of Guru Tegh Bahadur Sahib Ji, though initially left in the public square of Chandni Chowk, was later removed by a follower who, defying the ban, ensured the Guru Sahib’s body's cremation.
“None dared remove the body of Guru Tegh Bahadur from the Chandni Chowk 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.”
Khushwaqt Rai ends the account with a reflection on the impact of Guru Tegh Bahadur Sahib Ji’s martyrdom:
“The people of the city felt extremely distressed by this whole episode which turned their days dark like nights.”
Guru Tegh Bahadur Sahib Ji’s martyrdom, as recorded in Tawarikh-i-Sikhan, serves as a powerful reminder of the spiritual fortitude required to stand up for one’s beliefs in the face of persecution. His life, and his death, were marked by an unwavering commitment to the defense of faith, freedom, and human dignity. As the account concludes, Khushwaqt Rai notes the date of Guru Sahib physically leaving their earthly body:
“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.”
This date based on an Indian calendar translates to the Gregorian calendar as 11th November 1675 CE. This momentous event remains an enduring symbol of sacrifice and courage in the face of injustice, a legacy that continues to inspire countless individuals to stand firm in their beliefs, regardless of the cost.
Snippets from Tawarikh-i-Sikhan-i-Mulk-i-Punjab wa Malwa
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