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Guru Tegh Bahadur – A prophet of Peace, Compassion, Fearlessness and Forgiveness
On the birth of Guru Tegh Bahaduron 01 Apr 1621, Bhai Buddha, the head priest of Har Mandar Sahib blessed him with these words, ‘Thy mighty Spirit and Sacrifices will shake them (the Mughals) from the foundation. May you be Brave and Heroic enough to be the bearer of the cross of humanity and live and die like a True Saviour!’1 Thus, Guru Tegh Bahadur grew in an atmosphere of religious discipline, besides imbibing the teachings of the Guru Granth Sahib. He was also made conversant with other religious scriptures and learnt the importance of religion in life and spiritual communion with God. He was trained as a scholar in various languages and history, a poet and musician, a mystic and also in the art of soldiering. From his mother, Nanki he imbibed tenderness, humbleness, compassion and the joy of charity and care of the less privileged. From his Father, Guru Har Gobind, he gained the qualities of self-control, tranquility, coupled with fortitude, physical courage and to fight for Dharma (righteousness).Over long periods of introspection and contemplative meditation, the will of God was enlivened deep into his heart and soul to seek strength to fulfill his destiny. He assimilated and imbibed the spirit of freedom from fear, rare moral and spiritual courage. He realised, as Sir Daljit Singh writes, ‘the real nature of the world- the abode of Dukh (Pain), nothing could be achieved without suffering,’2 as also the impermanence of mortal life and true meaning of life and death.
As a soldier he was well trained in the martial skills of wielding weapons like shamshir (sword), (a straight sword with a broad blade), Khanda, Sirohi (a Damascus sword) mace (gurz or gada), horsemanship and often took part in hunts. At the age of 13 years, he fought valiantly in the Battle of Kartarpur in 1636 and his conduct was acclaimed as ‘sharper than the edge of a double-edged sword.’ However, he decided not to unsheathe the sword of his father but went forth to give peace, love and care for all people a chance to make the world a place worth staying in.After the spirit of the Sixth Guru passed on to the seventh Guru, Guru Har Rai, Tegh Bahadur with his Mother, Nanki as per his father’s desire, moved to Baba Bakala. Here for the next two decades or so he spent his time in study, spiritual discourses and silent communion with the all pervading spirit of the Almighty to be aware of the Divine omnipresence and truth. Pursuit of spiritual freedom apart, he attended to his family commitments and was conscious of the growing oppression and fear due to the social and political changes underway. His advocacy of righteous living with honesty and truthfulness, forgiveness and mercy were be a way of life. Life had to be worth living by love without vanity, hating fellow humans is as good as hating God himself, ‘why this pride? Know this world too be no more than a dream, Saith Nanak explicitly: none of thy possessions shall last with thee.’3
Humbleness and Compassion
Guru Tegh Bahadur like Guru Nanak personified humbleness. For a living, he worked with His hands. His earnings first went to charity and feed the needy and only then did he partake anything, it was ‘sharing and caring’ in the real sense.When the time came for him to be the Ninth Guru, he kept to himself at Baba Bakala despite being aware of his rightful place. He was discovered by Makhan Shah. Historical records show that this rich merchant had promised 500 gold mohars to the Guru if his ship sailed through sea safely during a violent storm. After landing safely, Makhan Shah made his way to Bakala to fulfill his promise. There he tested out the many claimants to the Guru-Gadi, offering only one gold mohar to each claimant till he reached Guru Tegh Bahadur engrossed in meditation. Here too he offered one gold mohar but the Guru asked him to keep his promise. Makhan Shah fell at his feet and offered the balance 499 coins and went out to announce, ‘I have found the Guru!’ Guru Tegh Bahadur was still reluctant to be acclaimed so, but he accepted this only because he had a moral duty to perform. Jealousies erupted; an attempt was even made on his life but he showed no enmity, patience prevailed.
Forgiveness
Guru Tegh Bahadur was an ocean of mercy and compassion as when some of his followers looted Dhir Mal a rival, and his nephew, he reminded them of what Guru Nanak had said, ‘Forgiveness is a great virtue it is better than gifts or bathing at sacred places and performing other acts of merit.’ He asked them to return the loot, saying that forgiveness is divine, it generates love and makes one contented in life. Moreover, ‘Anger led to loss of senses and one is incapable of being rational and loses one’s budhi or understanding.’ Revenge and hate make one miserable and one burns within. Compassion came to him naturally, he identified himself completely with the sorrow and agony of the people. Hatred of each other or of another religion was unworthy. No religion had the right to convert by force, coercion, threats or material gains.
Economic Development
Mankind is one and He was determined to improve the lot of poor by ensuring their economic upliftment. His thrust to improve the lot of people was continuous, during his lifetime he got hundreds of wells with Persian wheels dug in Punjab, Haryana, UP, Bihar and Bengal. Water scarcity was overcome, in parched lands irrigation and agriculture developed. Cattle breeding was another pursuit, cattle were distributed free of cost, milk production generated a source of livelihood. Later with time, trade developed between Punjab, Bengal and Assam. This enabled Guru Gobind Singh to procure military equipment like horses, swords and other weapons from these areas. As well-being came about, individuals were humanized, got a fresh lease of life, and it stopped the chaotic decay of society.
A Sage of Peace
His travels to the East to spread the word of Wahe Guru and took him to Dacca and further to Kamrup (land of the cupid, the present Assam (Ahom) which in ancient times was also known as Pragjyotisha (the land of Astrology). There the Guru met Raja Ram Singh who was leading an expeditionary force against the Raja of Kamrup, Chakradhwaj Singha. The Assamese were unnerved by the large Imperial Army, but were confident that the supernatural powers of their women magicians with their tantric mantras and sorcery would keep the enemy away. The Guru who was encamped at Rangamati on the right bank of the Brahmaputra4 was given a taste of the renowned skill of sorcery of Assam, but faced by the light of reality and truth which radiated from the mind of the Guru all this had no effect. The Raja of Kamrup learnt about the presence of Guru Tegh Bahadur and Raja Ram Singh and realised the invincible power that he faced.
The Guru as a man of peace convinced both the Rajas not to go to a senseless war. He told Raja Ram Singh that he had come here only at the behest of Aurangzeb, as such, this war was neither for a Righteous Cause nor was it in sync with his Dharma. Raja Ram Singh took heed of this and accompanied the Guru to Dhubri to meet the Raja of Assam and peace was established, ‘as a mark of friendship (both the Rajas) exchanged their turbans.’5 To mark this event a ‘mount of peace was erected at Dhubri with red earth brought by the soldiers of both the armies on their shields,’6 where today stands the famous Gurudwara Damdama. The Sikhs of Dhubri are known as Damdamya and their help was sought in all freedom fights of the Assamese against aggressors. Even during the Anglo- Assamese War the Damdamya Sikhs of Dhubri played a significant role by fighting for the Assamese.7 A part of a document (much of which was destroyed in a fire) is still preserved in the Kamakhya Temple, speaks of the qualities of the Guru, ‘inscrutable are the ways of the merciful Guru… He is God in human flesh…with a calm courage and a sun-like splendour, his heart ever rests in sunya, the silence of self-realization on seeing him the strength of his enemy and opponents failed…at heart he is detached, exalted in spirit, firm in his concentration of mind, he performs all worldly duties like a worldly man. He travelled into the most difficult regions, suffered the hardship of strenuous journey in far-flung regions of the east just to meet the humble and patient seeker of truth.’8
Fearlessness
With belief in the power of God and by giving up attachment to wealth, body and other earthy possessions, to be indifferent to pleasure and pain, Fearlessness is achieved, ‘Truly happy is one who chants God’s praises; The whole world is enmeshed by Maya and gripped by fear…take shelter with him who is full of grace to the humble and annuls all fear.’9 Moreover, when the mind is free of desire and fear, it becomes calm and serves no evil passions. This is the reflection of the Lord, ‘he who discards greed and desires and gives up lust for wealth, He who is free from joy and sorrow, and serves not evil passions, know him verily to be a God in Flesh.’10 The gift of fearlessness is granted by God’s Blessings, ‘Nanak, all resources exhausted, to the Lord’s shelter has come; Lord Grant him the boon of fearlessness.’11 Guru Tegh Bahadur advocated that as a rule, ‘he who fears no one, nor strikes fear in anyone, consider his mind says Nanak, such a man to be a sage.’12Guru Tegh Bahadur declared that the object of life is to carry out God’s Will (Hukam) and if necessary be prepared to sacrifice his life for the sake of the cause.
Sacrifice and Martyrdom
Aurangzeb was determined to snuff out all who did not agree to his socio- religion and political policies. Fanaticism had overtaken his thoughts, he felt that the land where he ruled was Dar-ul-Harb (Land of Infidelity) and he had to turn the country into Dar-ul-Islam (Land of Faith). The Guru was a man of peace, the Emperor was falsely informed that with the growing power of the Guru he will sally forth to hostilities, whereas the truth was contrary, ‘the companions of Tegh Bahadur moved about like mendicants; the bearing of swords and arms was not customary among them.’13 On the orders of Aurangzeb, Iftikhar Khan, Governor of Kashmir, ‘tyrannized over the Brahmans of Kashmir to such an extent that they approached Guru Tegh Bahadur and solicited his personal intervention.’14 Why did the Brahmans solicit the intervention of the Guru when they knew that his beliefs were different? The reason was straight forward, the Guru was a known champion of Human rights, a man of peace, fearless and of such moral courage that he would abide by Dharma (Righteousness) to help them. The Brahmans had no faith in any other religious head. Expectedly, the Guru was so moved by the plight of the Brahmans that his compassion over took him, their sorrow became his, and He decided on his course of action. The Brahmans were asked to convey to Aurangzeb that they would all convert to Islam provided Guru Tegh Bahadur adopted Islam!
The emperor initially summoned the Guru then ordered his arrest. Despite the pleading of his followers, the Guru proceeded on his final journey only with five followers. Enroute he continued to preach, no one wanted to give up the Guru or be associated with such an act. However, when he reached the Malikpur Rangharan Village, near Ropar close to the Sutlej River he was arrested by Kotwal Nur Muhammad Khan Mirza with the help of the local Ranghars and sent to Sirhind.15 At Sirhind the Guru spent over three months in jail and then was sent to Delhi. Trilochan Singh, however writes that the Guru was arrested from the outskirts of Agra.16 The Subedar of Delhi and the royal Qazi, tried their best to convert the Guru to Islam, assured him of a high Honourable and exalted position and riches but the Guru did not yield and responded, ‘when one has undertaken to protect anyone, let life be given up rather than forsake the vow of protection and support faith and to uphold Dharma (Righteousness) and morally support the cause of humanity.’ Failing in their endeavor, the Guru was inflicted upon the cruelest and most inhuman ‘bodily tortures’17 physical and mental torture. Some locals even approached him that they would buy his freedom but the Guru asked them not to do so as espousing the cause of the downtrodden was closer to his heart. The mental torture severely tested the Guru’s resilience and determination as he was made to watch the terrible death of his close associates; Bhai Mati das was sawn alive, Bhai Dayal Das was tied and thrown in to a cauldron of boiling oil and Bhai Sati Das was torn to pieces. Guru remained steadfast in his conviction and declared that his mission to uphold freedom of religion was supreme, the threat of death posed no terror; he was prepared for death and would cheerfully accept it.
When his end was near, Guru Tegh Bahadur intitutively sent Gobind Rai this message, ‘All human power has failed, Humanity groans in chains; moral efforts are of no avail; Lord save them ‘O’ save!’18 To this Gobind Rai replied in a similar mystical mode ‘Lord! Strength has arrived; the bonds are snapped as under; For liberty and truth everything is possible. Saith Nanak Lord everything is in thy hands.19 This is the only couplet of Guru Gobind Singh in the Sri Guru Granth Sahib. The Guru was convinced that Gobind Rai was ready to take on his responsibility and set aside the fears of his followers who were worried that Gobind Rai was too young to take on the mantle of Guruship. Guru Tegh Bahadur achieved martyrdom on 11 Nov 1675. Dynamism marked his life, he uplifted the condition of the people and awakened the people to their social, economic, spiritual and political rights.He gave the people moral courage to challenge threats to freedom, integrity and religion. Showed them the path of moral and spiritual effort to meet any challenge to freedom, integrity, religion fearlessly.
The light of this holy personage merged with the Almighty by a heroic deed for the sake of Dharma (Righteousness), his supreme sacrifice is unique in history of mankind, it was just for love of suffering of humanity. Guru Tegh Bahadur, like all his predecessors since Guru Nanak, was neither a Brahman nor did he believe in putting on their rituals or symbols, but to save their religion, ‘For the sake of Righteousness (dharma); He did this heroic deed, He readily gave his head but did not give up his conviction. He refused to ‘show miracles or to embrace Islamism’20, a cheap way of fooling people.’21 Instead He readily gave his head rather than give up his conviction, ‘Pran Diya Par Wachan Na Diya’ ! His memory lives on in Delhi, the Sisganj Gurudwara where he was executed for abiding in his faith, for his refusal to convert to Islam and for his courage of conviction Rakabganj Gurudwara is where a devotee burnt his own house to cremate his beloved and humane Guru.
Thus, Tegh Bahadur whose fourth birth centenary is being celebrated in April 1921, was a crusader and champion of equality, fraternity, freedom of religion human rights and civil liberties. The torch of liberty and human rights that he lit has been kept bright and burning since then all over the globe, by those who were imbued with the same spirit. This flame of liberty lit by him is still burning bright.
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References
1. Trilochan Singh, Guru Tegh Bahadur - Prophet and Martyr (A Biography), Gurdwara Parbandhak Committee, Delhi, 1967, p.5
2. Raja Sir Daljit Singh, Guru Tegh Bahadur, p.8
3. Sri Guru Granth Sahib (SGGS), Sloka 41, p.1428)
4. Raja Sir Daljit Singh, Guru Tegh Bahadur, p.61
5. Trilochan Singh, Guru Tegh Bahadur, p.253 Note 29
6. www.easternpanorama.in;Trilochan Singh, Guru Tegh Bahadur, p.249
7. Trilochan Singh, Guru Tegh Bahadur, p.251
8. Trilochan Singh, Guru Tegh Bahadur, p.250. note 30 and p.254
9. SGGS, p.220
10. SGGC, Sloka 13, p.1426
11. SGGS, p.703
12. SGGS, Sloka 16, p.1427
13. Ganda Singh, The Martyrdom of Guru Tegh Bahadur, p.9, quoting Siyar-ul-Mutakhkhirin of Ghulam Husain Khan
14. Ganda Singh, p.11, quoting History of Kashmir, p.371, by PNK Bamzai
15. Ganda Singh, p.15 quoting various sources
16. Trilochan Singh, Guru Tegh Bahadur, p.308
17. Latif, History of The Panjab, p.260
18. SGGS, Sloka 53, p.1429
19. SGGS, Sloka 54, p.1429
20. Latif, History of The Panjab, p.260
21. Guru Gobind Singh, Bachittar Natak, Apni Katha
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