SRI GURU TEGH BAHADUR SAHIB JI’S MARTYDOM – NO PARALLEL IN THE WORLD HISTORY .

 A Memorable Page From Indian History 

                                                                                 Unique Martyrdom of Guru Tegh Bahadur — the Ninth Sikh Guru

The Martyrdom Anniversary of Guru Tegh Bahadur fell this year on the 24^th November. Three hundred and thirty six years back, Guru Tegh Bahadur was martyred at the site where Gurudwara Sisganj stands today. In the annals of the world, there are a number of instances where great, pious souls have made the supreme sacrifice — sacrifice of their lives — for the sake of the principles they stood for. They patiently and ungrudgingly bore the punishment inflicted on them by the cruel and tyrannical rulers of the times, but did not flinch from their ideals. Yet the sacrifice made by Guru Tegh Bahadur was unique — falling in a different class — in that he laid down his life not to protect his own faith but to protect the faith of the hapless people of this country, viz, the Hindu community —whose faith the cruel and fanatical rulers of this country were bent upon destroying by forcibly converting them to Islam. In his fanatical zeal, Aurangzeb, the then Emperor of India, started razing the Hindu Temples to ground or converting them into mosques. He also started destroying or disfiguring the Hindu idols in Temples. He also issued orders for removing the sacred thread worn by the Hindus, called Janeou as also for erasing the symbolic tilak applied by the Hindus on their foreheads. Aurangzeb used to weigh 1.25 Tons Janeous daily before taking breakfast , removed after forcibly converting  Hindus to Muslims or alternatively killing them .  Guru Tegh Bahadur laid down his life so that every human being could have the right to pray to God in his own way and to profess the religion he liked. Had Guru Tegh Bahadur not sacrificed His life to save Hindu religion , today not even one Hindu would have been there in India and Hindu religion name would have been erased from History .  To save faith of others , to protect Tilak and Janeou , which He neither weared nor had faith , he sacrificed His life .  There is no parallel to Guru Tegh Bahadur Sahib Ji’s sacrifice in the world history .

Guru Tegh Bahadur was born at Amritsar in 1621 A.D. He was the youngest son of Guru Har Gobind Sahib — the Sixth Sikh Guru. From his early days, he led a                                                                                                                                 life of complete detachment and meditation. He had an exceptionally kind and tender heart which could not see the suffering of any human being. He would give all he had to alleviate the sufferings of have-nots.

Guru Tegh Bahadur was also a great poet. He set his baani (religious verses) in sixteen ragas, and amongst the Sikh Gurus, he alone wrote his baani in raag Jai Jai Vanti. In his philosophy, life was like a dream — something unreal, transient and passing. In his verses, Guru Tegh Bahadur has also likened the life to a budbudda (bubble), baloo ki bheet (a wall of sand) or baadar ki chhaii (shade created by a cloud).  If the life is transient, bound to pass, then why waste it in earthly vices — kaam (lust), karodh (anger), lobh (avarice) moh (wordly engrossments) and ahankar (ego or pride). These detract you from the real purpose of life — to be at one with the Supreme Being (Parmatma). While it is true that life is transient, it is at the same time invaluable, for, it is only in human life that you can be one with Him. The way for this is to give up earthly vices, to lead a clean, truthful and honest life and then to create in you a feeling of intense love for Him. You can do this by ‘Naam Simran’ — repeated remembrance of His Name with the fullest concentration, to the exclusion of all other thoughts and feelings from the mind. You are to do this till ‘Naam’ becomes a part of your self — both conscious and unconscious. When that stage comes, you have reached near your destination. In Guru’s words, ‘Raam Naam urr mein gyoh, jaan ke samm nahin koi, jeh simrat sankat mite, daras tuharo hoi’ (when God’s name enters the core of your mind to become its essential part, there is nothing to match it. With this, all your worldly cares and worries come to an end, and you have the live glimpse of the ‘Lord Himself’. At that stage, you rise above worldly distinctions — the distinction between joy and sorrow, the distinction between gold and earth as also the distinction between praise and disparagement. Guru’s baani lays stress on tyaag (detachment from earthly pleasures represented by maya) as contradistinguished from sanyas (Renunciation of the world and going to jungles for seeking the Lord). In a verse, he asks: “Why do you go to the jungle to seek the Lord. He is omnipresent and immanent in your self itself”. For the Guru, your life ought to be like the lotus flower which grows in water and yet does not become wet with it.

Guru Tegh Bahadur ascended Guru Nanak’s Gaddi in 1664 and became the Ninth Sikh Guru. All his time, he was absorbed either in meditation or spreading Guru Nanak’s message that the real aim of human life was communion with God Almighty — the only thing that was everlasting. To spread Guru Nanak’s messages, Guru Tegh Bahadur widely travelled in the country: Inter alia, he visited Uttar Pradesh, Bihar, Bengal — both East and West — and Assam. While preaching the message of Guru Nanak, he attempted to remove fear from human mind. In a verse, he has said, “Bhai Kahu ko det nehn, nehn bhai maanat aan” (I frighten none, nor can I be frightened by anyone”. He also tried to remove the fear of death from the human mind. He says, “You have cause for worry if death is coming alone to you. But when it comes to everyone, why should you worry?”

Aurangzeb ascended the throne in 1658. Aurangzeb’s fanatical zeal to spread Islam by forcible coversion of persons belonging to other faiths was in full swing in the time of Guru Tegh Bahadur. A particular section which was the special focus of Islami zealots was Kashmiri Pandits because of the high regard for their learning among the Hindu masses. A delegation of Kashmiri Pandits led by Pandit Kirpa Ram came to see him at Anandpur Sahib. His 7 years & 9 months old son Guru Gobind Singh Ji who was sitting in His lap asked Him that how Hindu religion could be saved ? Guru Tegh Bahadur replied that Hindu religion could be saved only if a Pious and  Holy man ( Maha Purush ) sacrifice his life .  Guru Gobind Singh Ji  asked his father , ‘ Who could be more Holy & pious than you at present ? ‘ .  He further asked his father Guru Tegh Bahadur Ji , ‘ Why do not you sacrifice your life to save their religion ? ‘ .  Guru Tegh Bahadur Sahib Ji looked at His son Guru Gobind Singh Ji and smiled .  He then  told Pandit Kirpa Ram , the leader of the Kashmiri Pandits delegation  to convey a message to Aurangzeb that if he could convert Guru Tegh Bahadur to Islam, they would ungrudgingly accept the Muslim faith. On this, the emperor issued a warrant for the arrest of Guru Tegh Bahadur and his close associates. Guru Tegh Bahadur prepared himself for the supreme sacrifice, and with three of his closest disciples Bhai Mati Das, Bhai Dyala and Bhai Sati Das left for Delhi via Agra. Guru Tegh Bahadur with his three disciples was arrested at Agra and brought to Delhi. They were asked to embrace Islam or face death. All chose death.

Prior to Guru Tegh Bahadur’s martyrdom, his three disciples were put to death in a most awesome way. Bhai Mati Das was sawed alive in twain, Bhai Dyala was boiled to death in a couldron and Bhai Sati Das was burnt alive by wrapping him in burning cotton. All the three accepted the most painful punishment without a murmur. The last wish of all of them was that at the time of their death, their face should be in front of their Guru so that they could see their master in the last moments of their life. All along, the name of Guru Sahib was on their lips. If the purpose of inflicting the most painful death on the Guru Sahib’s disciples was to create terror in the mind of Guru Sahib, they badly failed. Guru Sahib was totally unmoved by the Mughals’ brutality. On 11^th November, 1675, Guru Sahib’s head was removed from his body with a sword. A majestic Gurudwara — Sisganj Sahib —stands at the place Guru Tegh Bahadur was executed. It is a place of worship for lakhs of people. One of Guruji’s disciples — Bhai Jaita — took Guru Sahib’s head to Anandpur Sahib and handed it over to his son Guru Gobind Singh. Lakhi Shah Vanjara, another disciple of Guru Tegh Bahadur, carried his body to his house and cremated it by setting his house on fire. Gurudwara Rakabganj stands there.

One important fact from  the world History to which I would like to draw readers attention  is that amongst the Jesus close disciples , one ,  name Jude  , betrayed him and got Jesus arrested and the other , his most closest disciple , Peter , post Jesus arrest for crucification , denied him three times that he did not know Jesus  ,  just to save his life  . Whereas all the three Sikhs of Sri Guru Tegh Bahadur Sahib  accepted the most painful punishment without a murmur.The last wish of all of them was that at the time of their death, their face should be in front of their Guru so that they could see their master in the last moments of their life.

Guru Tegh Bahadur’s Martyrdom has no parallel in history. He gave his life so that the candle of religious freedom could remain aflame in our sacred land for all time to come.

In Guru Gobind Singh’s words as translated in English, “Tegh Bahadur broke the pitcher of his mortal frame on the head of the Delhi Emperor. The feat Guru Tegh Bahadur performed has not so far been performed in human history. When Tegh Bahadur left the world, there was sorrow all around. But in heaven, there were chants of ‘Jai, Jai’ by one and all”.

Guru Tegh Bahadur’s Martyrdom deeply influenced the history of India. It highlighted the tyranny and intolerance of the Mughal rulers. It turned the Sikhs into a militant force who changed the course of history. A . ll along, it was invaders from the north-west who were invading India. For the first time, the Khalsa waved the Indian flag in the north-west .

A GLIMPSE OF THE WAY TO YAM LOK : SOME OF THE SINFUL ACTIONS AND ITS CONSEQUENCES – II .

Lord Krishna  tells Garuda , in what, way the sinful suffers on the way to Yam Lok  .  Lord Krishna said : I will tell you about the Way of Yama, bestowing great misery  :  
1. There is no shade of trees there, in which a man may take rest, and on this road there is none of the foods by which he may support life.
2. No water is to be seen anywhere that he, extremely thirsty, may drink. Twelve suns blaze,  as though at the end of a pralaya.
3. There the sinful soul goes along pierced by cold winds, in one place torn by thorns, in another stung by very venomous serpents.
4. The sinful in one place is bitten by ferocious lions, tigers, and dogs; in another stung by scorpions; in another burnt by fire.
5. In one place there is a very terrible forest of sword-like leaves, which is recorded as two thousand yojanas in length and breadth,
Infested with crows, owls, hawks, vultures, bees, mosquitoes, and having forest-fires,–by whose leaves he is pierced and torn.
6. In one place he falls into a hidden well; in another from a lofty mountain; in another he treads on razor-edges and on spear-points.
7. In one place he stumbles in the awful black darkness and falls into water; in another in mud abounding in leeches; in another in hot slime.
7. In one place is a plain of hot sand, made of smelted. copper; in another a mound of embers; in another a great cloud of smoke.
8. In some places are showers of charcoal, showers of stones and thunderbolts, showers of blood, showers of weapons, showers of boiling water,
And showers of caustic mud. In one place are deep chasms; in others bills to climb and valleys to descend.
9. In one place there is pitch darkness; in another rocks difficult to climb over; in others lakes filled with pus and blood, and with excrement.
10. In the midst of the way flows the terribly horrible Vaitaraṇī River, which when seen inspires misery, of which even an account arouses fear.
Extending a hundred yojanas, a flow of pus and blood, impassible, with heaps of bones on the banks, with mud of flesh and blood,
Unfordable, impassible for the sinful, obstructed with hairy moss, filled with huge crocodiles. and crowded with hundreds of dreadful birds.
11. When it sees the sinful approaching, this river, overspread with flames and smoke, seethes,  like butter in the frying-pan:
Covered all over with dreadful throngs of insects with piercing stings, infested with huge vultures and crows with adamantine beaks,
Filled with porpoises, with crocodiles, with leeches, fishes and turtles, and with other flesh-eating water-animals.
12. Very sinful people, fallen into the flood, cry, O Brother, O Son, O Father!’–again and again wailing.
13. Hungry and thirsty the sinful drink the blood, it is said. That river, flowing with blood, carrying much foam,
Very dreadful, with powerful roaring, difficult to see into, fear-inspiring,–at the very sight of it the sinful swoon away.
14. Covered with many scorpions, and with black snakes,–of those who have fallen into the midst of this, there is no rescuer whatever.
15 . By hundreds of thousands of whirlpools the sinful descend to the lower region. They stay for a moment in the lower region, after the moment rising again.
16.  This river was created only that the sinful should fall into it. It is difficult to cross and gives great misery, and its opposite cannot be seen.
17. Thus along the Way of Yama, of many kinds of pain, giving extreme misery, go the sinful, crying and weeping and laden with misery.
18. Bound by the noose, some of them being dragged by hooks, and pierced from behind with points of weapons, the sinful are led on.
19. Others are drawn along by a noose through the end of the nose, and also by nooses through the ears; others, by the nooses of death being dragged along, are pecked by crows.
20. Some go on the way neck, arms, feet and back bound with chains, bearing many loads of iron,
And being beaten with hammers by the awful messengers of Yama; vomiting blood from the mouth, which then they eat again,
Bewailing their own karmas these beings, becoming exhausted, full of very great misery, go on towards the mansion of Yama.
21 . And the stupid, thus going on the way, calling on son and grandson, incessantly crying out, ‘Oh, oh,’ repents:–
‘By great meritorious effort birth as a human being is gained. Haying obtained that, I did not do my duty,–also, whatever have I done!
22. ‘I made no gifts; ; performed no penances; did not pray / worship GOD ; –O Dweller in the Body, make reparation for whatever you have done!
23. ‘I did not duly honour the assemblies of Godly men ;  did not wait upon good men; never performed any benevolent acts;–O Dweller in the Body, make reparation for whatever you have done!
24. ‘ Alas, I did not excavate tanks in waterless places, either for the benefit of men or for the sake of animals and binds; did not even a little for the support of poor and needy ;–O Dweller in the Body, make reparation for whatever you leave done!
25. ‘I made no daily gifts and did not give food daily to the hungry & poor ;  –O Dweller in the Body, make reparation for whatever you have done!’
26. ‘I did not follow the good advice of my husband; never preserved fidelity to my husband; did not pay due respect to my worthy elders;–O Dweller in the Body, make reparation for whatever you have done!
27. ‘Not knowing my duty I did not serve my husband . Having become widowed I performed no austerities;–O Dweller in the Body, make reparation for whatever you have done!
28. Thus having lamented many times, remembering the past incarnation, crying ‘Whence did I attain this human state?’ he goes on.
29. For seventeen days he goes on alone with the speed of the wind. On the eighteenth day,  the departed reaches the City of Saumya.
30. Large numbers of the departed are in that excellent and beautiful city. The River Puṣhpabhadrā is there, and a fig-tree delightful to see.
31. In that city he takes rest, along with the servants of Yama. There he remembers the enjoyment of wife, son and others, and is miserable.
32. When he bewails his wealth, his family and dependents all, then the departed belonging there and the servants say this:
Where is your wealth now? Where are your children and wife now? Where are your friends and relatives now? You only suffer the result of your own karma, you fool. Go on for a long time!
33. ‘You know that provisions are the strength of a traveller. You do not strive for provisions, O Traveller in the Higher World! Yet you must inevitably go on that way, where there is neither buying nor selling.
34. ‘Have you not heard, O Mortal, of this way, which is familiar even to children? Have you not heard of it from the twice-born, as spoken of in the Purāṇas?’
35. Thus spoken to by the messengers and being beaten with the hammers, he is forcibly dragged by the nooses, falling down and getting up again and running.   Thence goes on into Sauripura.
36. There is there a king named Jangama, who has the appearance of Death. Having seen him he is overcome with fear and decides to give up efforts , and then passes on from that city.
37. Thence the departed speedily goes to Nagendrabhavana; and having seen the fearful forests there he cries in misery.
38. Being dragged unmercifully he weeps again and again. At the end of two months the afflicted leaves that city,  being again dragged with the nooses he is led onwards by the servants.
39.  He then  arrives at the city of the Gandharvas, and from there  he moves on to reach the next destination – Śailāgama city, There stones rain down copiously upon the departed.
40 .  The departed goes thence to the city of Krauncha.60. Remaining in the city of Krauncha,  then goes to Krūrapura.
41 . Having stayed, trembling and very miserable, for a time he leaves that city, threatened by the servants of Yama,
He goes to Chitrabhavana, over which kingdom rules a king named Vichitra, who is the younger brother of Yama.
42 . When he sees his huge form he runs away in fear. Then having come before him some fishermen say:
‘We have arrived, bringing a boat for you–who desire to cross the great Vaitaraṇī River–if your merits are sufficient.’
43 . ‘It is said by the sages, who see the truth, that Vitarana is a gift, and this is called Vaitaraṇī because it is crossed over by that.
‘If you have made the gift to the Godly men , poor & needy , then the boat will come to you, otherwise not.’ Having heard their words, ‘Oh heavens,’ he exclaims.
44. Seeing him it seethes, seeing which he cries loudly. The sinful soul who has made no gifts verily sinks in that.
45. Having fixed a skewer through his lips, the messengers, floating in the air, carry him across like a fish upon a hook.
46.  He passes on. He goes on the way lamenting, very greatly afflicted with the desire to eat.
47. At the approach of the seventh month he goes to the city of Bahwāpada.
48. Having passed beyond that city, he arrives at the city of Duhkhada. Travelling in the air he suffers great misery .
49.  He moves on & then goes to the city of Nānākranda.
50. Having seen many people crying in agony in various ways, and being himself faint of heart, he cries in great misery.
51. Having left that city, the departed, threatened by the servants of Yama, goes, with difficulty,  to Sutaptabhavana.
52.  Thereafter he goes to the city of Raudra.
53. From Raudra city ,  he reaches Payovarṣaṇa.
54. There clouds team, giving misery to the departed, and them, he, in misery, obtains the Śrāddha before the annual one.
55. Then he goes to the city of Śītāḍhya, where cold a hundred times greater than that of the Himālaya afflicts him.
56. Hungry and pierced with cold, he looks about in the ten directions. ‘Does there remain any relative who will remove my misery?’
57. There the servants ask: ‘ What sort of merit have you ? ‘
58.  Then on coming nearer to the abode of Yama, having reached the city of Bahubhīti, he casts off the body the measure of a hand.
59. The spirit the size of a thumb, to work out its karma, getting a body of torment, sets out through the air with the servants of Yama.
60. Those who do not offer gifts for the dweller in the upper body,  thus go, painfully bound in tight bonds.
61. Into the city of the King of Justice there are four gateways,  of which the way of the southern gate has been declared to you.
Lord Krishna then ask Garuda , ‘ How they go on this most dreadful path, afflicted with hunger, thirst and exhaustion, has been told. What else do you wish to hear ? ‘
( I shall give description of what happens next in my next Enlightening Article )