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i CONTENTS l.fjswg Who Killed Guru Tegh Bahadur? 1 Sirdar Kapur Singh, ICS Understanding The Sacrifice of Guru Tegh Bahadar Ji 14 Dr. Kehar Singh sRI gurU qyg bhwdr bwxI dw dwrSnk p`K 19 fw. jgbIr isµG Guru Tegh Bahadur’s Bani- Conceptual Analysis 26 Dr. Gurnam Kaur Relevance of Guru Tegh Bahadur Ji For Today’s Indian Plural Society 39 Dr. Mohd. Habib Teachings of Sri Guru Tegh Bahadur Ji: A Perspective 48 Dr. D. P. Singh Travels of Guru Tegh Bahadur 70 Dr. Harpreet Kaur The Making of A Martyr: Guru Tegh Bahadur And His Times 84 Sr. Rupinder Singh Brar gurU qyg bhwdr jI dI bwxI iv`c mn dI pySkwrI 102 fw. AmrdIp kOr, SrndIp kOr ii Guru Tegh Bahadur Dev Ji: An Apostle Of Human Rights And Supreme Sacrifice 111 Dr. Sughandh Kohli Kaang Book Review By Dr. Bhai Harbans Lal 117 By Dr. Hardev Singh Virk 125 Contributors 130 Our Publications 131 ac iii sMpwdkI sw DrqI BeI hirAwvlI ijQY myrw siqguru bYTw Awie ] sw jMq Bey hirAwvly ijnI myrw siqguru dyiKAw jwie ] sMn 2020 SqwbdIAW dw vrHw irhw [ BwvyN smu`cw ivSv ies smyN kronw vrgI mhWmwrI dw swhmxw kr irhw hY pr gurU bKiSS sdkw ies kwl dOrwn vI gurU swihb duAwrw vrosweIAW pMQk sMsQwvW mnu`Kqw dI syvw iv`c hwjr hoeIAW hn Aqy dySW-ivdySW iv`c is`K pMQ dI Swn au~cI hoeI hY [ gurU swihb dy kysrI inSwn swihb ƒ ivdySW dI DrqI 'qy JulwieAw igAw hY [ ies smyN sRI gurU nwnk dyv jI, sRI gurU qyg bhwdr swihb jI, Bgq nwmdyv jI, bwbw bMdw isMG bhwdr jI Aqy is`K pMQ dI isrmor sMsQw SRomxI gurduAwrw pRbMDk kmytI, sRI AMimRqsr nwl sMbMiDq SqwbdIAW pUry ivSv dI sMgqW duAwrw ijQy prMprwgq rUp iv`c mnweIAW geIAW auQy mOjUdw sMkt krky Awn-lwien rUp iv`c vYbInwrW, kwn&rMsW Aqy ivSyS lYkcrW dy rUp iv`c vI mnweIAW jw rhIAW hn [ iesy qihq gurU nwnk &wauNfySn, nvIN id`lI v`loN Aqy ies v`loN sMcwilq kwlj Aqy skUlW iv~c vI iehnW SqwbdIAW ƒ mnwauNidAW gurmiq smwgm, sYmInwr, vrkSwp, ivSyS lYkcr Aqy vYbInwr kIqy gey [ DMn sRI gurU nwnk dyv jI dy 550 swlw pRkwS purb ƒ smripq 6 ikqwbW pRkwiSq krky sMgq Arpx kIqIAW geIAW hn, ijhnW iv`c ivSv dy lgBg 26 pRbu`D ivdvwnW ny Awpxw Xogdwn pwieAw hY [ jrnl dy ies hQly AMk qoN pihlW sRI gurU nwnk dyv jI dI jnm SqwbdI ƒ smripq 4 AMk pRkwiSq ho cu`ky hn [ iesy lVI iv~c hQlw AMk DMn sRI gurU qyg bhwdr jI dI 400 swlw jnm SqwbdI ƒ smripq hY [ ies AMk iv`c pMjwb Aqy s`q-smuMdroN pwr vsdy pRbu`D ivdvwnW ny Awpxw Xogdwn pwieAw hY, AsIN auhnW dy qih idloN DMnvwdI hW [ svrgvwsI srdwr kpUr isMG (AweI. sI. AY~s), 'pRo&Ysr Aw& isKiejm' dw pihlW pRkwiSq Koj p`qr dubwrw ies AMk iv`c Cwpx dI KuSI lY rhy hW [ sRI gurU qyg bhwdr jI dy jIvn, drSn Aqy is`iKAwvW 'qy pRkwiSq ieh ivSyS AMk swƒ auhnW duAwrw drswey inrBE qy inrvYr jIvn Aqy gurmiq dy ivsmwdI iqAwg qy vYrwg dy mwrg ƒ idRVH krvwauNdw hY [ gurU qyg bhwdr swihb ny mnu`Kqw dI BlweI Aqy auDwr sdkw dUr-dUr dIAW QwvW 'qy pRcwrk iv XwqrwvW kIqIAW [ sMkt Aqy kudrqI Aw&qW dy smyN KUh Aqy bwaulIAW lgvweIAW, kwl dy simAW iv`c grIbW Aqy loVvMdW leI lMgr lgvwey [ smwijk Aqy rwjnIqk mwhol ƒ suKwvW r`Kx leI rwjy-mhwrwijAW dI AwpsI sMDI vI krvweI [ AwpsI imlvrqn Aqy Dwrimk sihhoNd dI r`iKAw leI AwpxI lwswnI Shwdq id`qI, ijsdI imswl pUrI dunIAW iv`c BwilAW nhIN l~BdI [ gurU sihb duAwrw 15 rwgW iv`c aucwrn 59 sbd Aqy 57 slok swfI rihMdI dunIAW q`k rihnumweI krdy rihxgy [ gurU swihb dw jIvn Aqy is~iKAwvW swfy leI cwnx munwrw hn, ijsdI brkq sdkw swfy AMdr s`c Aqy inAW vrgy dYvI gux pRgt hoey hn [ iehnW dYvI gux ny swfy AMdr nw frn Aqy nw iksy ƒ frwn dI jUr`q pYdw kIqI hY [ ieh pUry pMjwb Aqy is`K kOm ƒ gurU swihbwn dI guVHqI hY, ik Kwlsw nwiensw&I Aqy D`ky dy iKlw& au~T KloNdw hY Aqy jwbr srkwr dI eIn nhIN mMndw Aqy gurU dy kysrI inSwn dI CW iv`c juV jWdw hY [ DMn sRI gurU qyg bhwdr jI dI jnm SqwbdI ƒ smripq ieh ivSyS AMk sMgq dI JolI iv`c Arpx krn dI KuSI lY rhy hW [ Aws hY ieh AMk ividAwrQIAW, ivdvwnW KojwrQIAW leI lwhyvMdw hovygw [ ies Koj jrnl ƒ hor byhqr Aqy AmIr krn leI swƒ sMgq dIAW rwvW Aqy suJwvW dI hmySW hI aufIk rhygI [ pRqwp isµG sMpwdk st`fIz ien is`Kiezm AYNf kMmpYiritv iriljn WHO KILLED GURU TEGH BAHADUR? 1 WHO KILLED GURU TEGH BAHADUR? *Sirdar Kapur Singh, ICS Guru Gobind Singh Ji himself, about whose altogether reliable testimony and credibility, no reasonable doubts can be raised, tells us in Bachitranaatak (1686), that his father, "Broke the pitcher of his mortal frame on the head of the Delhi emperor," 1. In the Sikh contemporary records of the highest credibility and in the consistent Sikh tradition and chronicles, as well as in the Sikh group-memory, Aurangzeb is shown as having personally ordered the public execution of Guru Tegh Bahadur Ji at Delhi on the 11th November, 1675. The execution was ordered by the emperor after a number of interviews with the Guru in which the fundamental principles of the Mughal state-policy came under discussion, as to (a) whether the ultimate Truth could be encased in verbal formulae; (b) whether the creed-formula of Islam did so encase it justifying its claim to being the final and exclusive deposit of Truth, (c) whether this claim could be and should be imposed through terror and temptations, ash-shar's tahtussaif, and (d) whether a totalitarian, altogether dissent-free society was divinely pre-ordained as the Will of God. To all these profound and rootal questions the reply of the Guru is recorded as having been in the negative and consequently, Aurangzeb clinched the issue by formally inviting the Guru to embrace Islam. This the Guru declined, thus attracting the penalty of death according to the basic state-law of Islam: amaa al-qatl wa amaa al -Islaam. 2. These historically momentous occurrences, demonstrably of the greatest possible significance and relevance to human situation -more so today than ever before -took place when Guru Gobind Singh Ji, the son of the martyr- Guru, Guru Tegh Bahadur Ji, was nine years of age and throughout these occurrences, the Guru's House was in constant and uninterrupted touch, through carefully arranged intelligence and communications, with Guru Tegh Bahadur Ji and what passed on at Delhi. 2 STUDIES IN SIKHISM AND COMPARATIVE RELIGION 3. All this is described and consistently recorded in detail in the Sikh chronicles, as it is embedded in the Sikh group memory. 4. Guru Gobind Singh Ji himself, about whose altogether reliable testimony and credibility, no reasonable doubts can be raised, tells us in Bachitranaatak (1686), that his father, "Broke the pitcher of his mortal frame on the head of the Delhi emperor," -not "on the head" of the Mughal State or that of the ruling race, the 'Turks', but 'on the head of' Aurangzeb himself. Those who are conversant with Hindi- Punjabi idiom, well understand that, Guru Gobind Singh's expression: theekar phor dilis sir, clearly implies that it was Aurangzeb who personally, not through an order issued through official channels from a distant place, had Guru Tegh Bahadur Ji executed at Delhi where he was present then, on the 11th November, 1675. Guru Gobind Singh Ji further records that the immediate cause of his father's martyrdom arose out of Guru Tegh Bahadur Ji having directly and personally espoused and taken up the cause of Hindu religion, then placed under gradual interdiction by Aurangzeb and that the confrontation between the Guru and the emperor did not involve a direct Sikh cause: tilak janjoo raahkaa prabh taakaa. We are further told in the Bachitranaatak that the legal issue of Islamic jurisprudence was clinched against the Guru when he flatly declined to display a miracle such as would support his implied claim to independent prophet hood, on the ground that miracle-working was undignified for a man of religion: naatak chatak karat kukaajaa, prabh logan kau aavat laajaa. Bhai Santokh Singh, Mahaakavi, in his Guruprataapsooryodey (1846) clearly tells us that, adham naurange kaaran keenaa, "it was the unspeakably evil Aurangzeb who had Guru Tegh Bahadur Ji executed." 5. During the last dew decades, however, a new discipline called, 'historical research' has swept over India, giving its contemporary historians access to sources of information hitherto not available, such as many-sided manuscript-material, techniques of interdisciplinary comparative studies such as archaeology, inscriptional matter, numismatic evidence and C-14 tests. This has vastly extended the frontiers of and illuminated historical knowledge, cleared it of its obscurantist cobwebs, and has furnished scholars WHO KILLED GURU TEGH BAHADUR? 3 with techniques and insights of interpretational methods that were not generally available earlier and that enables them to conduct historical studies more objectively and scientifically. 6. But, as is not uncommon, new techniques and new tools bring in new pitfalls, those of inadequacy of full understanding of their true significance and scope, and prejudices and biases born of erroneous assumptions, and last but not the least, lopsided partisanship resulting from absence of totality of vision. The recent restructuring of Sikh history, in particular, has suffered most grievously in recent times, at the hands of non-Sikh and Sikh historians both.
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    Amrit - Nectar. Sanctified (holy) liquid made of sugar and water, used in initiation ceremonies. Amrit Sanskar ceremony - The rite of initiation into the Khalsa (Sikhs who commit themselves to a daily discipline). Amritdhari Sikh - A Sikh who has been initiated into the Khalsa. Anandpur - A city in the state of Punjab, India. Atma - Sanskrit word that means soul. Caste - The anglicised term for varna; originally a Hindu social order of higher and lower class. Also followed by some Sikhs. daswandh / dasvandh - The Sikh practice in the giving of money (a tenth of one's income) in the name of the Guru to help those who are poorer / less well off. dhan (dan) - Giving to those in need, a key teaching in Sikhism and form of sewa (service to others). Pronounced 'daan'. divine spark - The soul, the part of Waheguru (the Sikh word for God) in each person. five vices - Five emotions that can take over a person's life and lead them to actions they later regret: anger, pride, lust, greed and undue attachment. Golden Temple in Amritsar - City in North-Western part of Indian. Spiritual centre for Sikhs. Gurdwara - Sikh place of worship. Literally, the 'doorway to the Guru'. Gurmukh - God-centred, living by the Gurus' teachings. Gurmukhi - The script in which the Guru Granth Sahib is written. It is the script used for Punjabi in India’s Punjab state. Guru Amar Das - The third of the ten Sikh Gurus. Guru Angad - The second of the ten Sikh Gurus. Guru Arjan - Guru Arjan was the fifth Sikh Guru and the first Sikh martyr.
  • Annexure: Gurmat Curriculum of the Sikh Kanya Mahavidyalaya: 1916 and 1929

    Annexure: Gurmat Curriculum of the Sikh Kanya Mahavidyalaya: 1916 and 1929

    Annexure: Gurmat Curriculum of the Sikh Kanya Mahavidyalaya: 1916 and 1929 © Springer Nature Singapore Pte Ltd. 2021 167 T. Bassi, A Study of the Sikh Kanya Mahavidyalaya, https://doi.org/10.1007/978-981-16-3219-8 168 Annexure: Gurmat Curriculum of the Sikh Kanya Mahavidyalaya: 1916 … 1916 1929 First class Committing to memory—the main hymn (Mul Mantra) and Bani Kanth (committing to memory): Mul Mantra and two Shabads: Memorization of Bani (Bani Kanth) Shabads: (1) Ucchh aadhar beant swami and (2) Tera kita How to respect, and bow to, Sri Guru Granth Sahib, to keep jato nahi quiet and stand with clasped hands, when praying or Maryada (modesty)—To treat Sri Guru Granth Sahib with reciting Shabads, to sit by squatting in congregation, to take respect and bow down, read Shabads, avoid gossip during the Parshad (sacramental food) with both hands opened, to Ardasa, be seated in cross-legged posture during address all persons respectfully and to say Fateh with hands congregations, accept consecrated food with folded hands, to clasped address everybody with ‘ji’ and to utter Fateh with folded Shabads 2: (1) Uch apar beant Swami; (2) Tera kita jato hands nahin First class senior (Pakki) Committing to memory—First five Pauris (stanzas) of Japji Bani Kanth (committing to memory): Five stanzas of Japuji Sahib and names of Ten Gurus, five Pyaras (disciples) and Sahib and three Shabads—(1) Tu Thakur tum peh ardas; (2) the four Sahibzadas (princes) He Govind he Gopal he dayal lal; and (3) Thir ghar baiso har Shabads—Three (1) Santa de karaj; (2) Rate
  • Contemporary Evidence on Sikh Rites and Rituals in the Eighteenth Century

    Contemporary Evidence on Sikh Rites and Rituals in the Eighteenth Century

    179 Karamjit K. Malhotra: Sikh Rites and Rituals Contemporary Evidence on Sikh Rites and Rituals in the Eighteenth Century Karamjit K Malhotra Panjab University, Chandigarh ________________________________________________________________ This paper on Sikh rites and rituals analyses the whole range of contemporary evidence on the eighteenth century in three phases for observing continuity and change in the rites of initiation, birth, marriage and death. The Sikh sources are relevant for all the three phases, the Persian sources associated with the Mughal empire are relevant for the first, and the European accounts for the third. Two major findings emerge from this study: the continuity of normative statements on Sikh rites and rituals in which the Brahman priest and Brahmanical scriptures had no role, and there was a large degree of correspondence between the normative statements and empirical evidence on Sikh rites and rituals. _______________________________________________________________ Introduction No historian of the Sikhs has brought rites and rituals of the Sikhs during the eighteenth century directly into focus. Harjot Oberoi, for example, looks upon rituals as ‘a key element in the construction of religious identity’, and underlines the importance of the ‘rites of passage’ for Sikh identity. He maintains that prior to the Khalsa transformation, the Sikhs possessed only a fluid identity, and did not think of ‘a distinct set of life-cycle rituals’. The Khalsa introduced new rites related to birth, initiation and death which ‘endowed an individual with a new and bounded identity’ to demarcate the Khalsa from the rest of the ‘civil society’. Oberoi presents these rituals in a few paragraphs on the Chaupa Singh Rahitnama which he places between 1750 and 1765.