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Aurangzeb's Iconoclasm

PROF. V. S. BHATNAGAR


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Aurangzeb's Iconoclasm

This volume replicates FACT's exhibition titled 'Aurangzeb, as he was according to Mughal Records'

Shiromani Gurdwara Parbandhak Committee 3


Aurangzeb's Iconoclasm Copyright (C) FACT Published by: Shiromani Gurdwara Parbandhak Committee (SGPC), Teja Singh Samundri Hall, Amritsar, Punjab - 143 006 Supported by: Art of Living - Bharath Gyan, Art of Living International Centre, 21st km, Kanakapura Road, Udayapura, Bangalore, Karnataka - 560 082 First edition printed in May, 2017 Acknowledgements Director, Rajasthan Archives for permission to photograph Aurangzebi court bulletins or Akhbarat-i-Darbar-i-Mu'alla Text and Translation of the Akhbarat: Prof. V.S. Bhatnagar Paintings and Sketches: Shri Bhanwar Lal Kumawat Page Nos. Shri Dharampal Page Nos. Shri Kanhaya lal Page Nos. Shri M.K. Sharma 'Sumahendra' Page Nos. Prof V.N. Saksena Page Nos. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright holder. Printed in India Designed by: Mayank Chandra Thakur

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This volume is based on Emperor Aurangzeb’s Court Bulletins (Akhbarat) and credible Persian works.

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Forward

Contents

Introduction

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1.

Mughal Empire

2.

Prince Dara Shukoh translating the Upanishads

3.

Captive Dara being paraded in Delhi

4.

Aurangzeb orders the execution of Sarmad

5.

Dara Shukoh’s farcical trial and verdict

6.

Shah Jahan’s burial Procession

7.

Shivaji leaving Aurangzeb’s Court in anger

8.

Even to look at a Temple is a sin for a Musalman

9.

Hindus to be replaced by Musalmans

10.

Restriction on atishbazi

11.

Large number of conversions

12.

Muslims exempted from paying Zakat

13.

Aurangzeb restoring the office of qanungoship

14.

Qanungoship on becoming Musalman

15.

Musalmans to replace Hindu officials

16.

Demolition of Kalka Temple I

17.

Demolition of Kalka Temple II

18.

Restriction on the gathering of Hindus

19.

General Order for the destruction of Temples

20.

General Order for the demolition of Hindu Temples

21.

Demolition of Somnath Temple

22.

Demolition of the Temple of Viswanath

23.

Demolition of the Dehra of Keshava Rai in Mathura


24.

Demolition of Keshava Rai Temple at Mathura

25.

Maharana Raj Singh formally receiving the Idol of Shrinathji

26.

Martyrdom of Sri Guru Tegh Bahadur

27.

Reimposition of Jizyah by Aurangzeb

28.

Hindus forced to suffer humiliation in paying the Jizyah tax

29.

Burial of Music

30.

Idols to be cast under the steps of Jama Masjid

31.

Orders for the destruction of Temples in Udaipur

32.

Demolition of Jagannath Rai Temple

33.

Large scale destruction of Temples in the environs of Udaipur

34.

The Defence of Jagannath Rai (Jagadish) Temple

35.

Destruction of sixty-three Temples at Chittor

36.

Qanungoship on becoming Musalman

37.

Coercion in Conversion

38.

Orders for the demolition of Jagannath Temple, Orissa

39.

Direction for converting Shambhaji’s servants

40.

All the Temples on the way to be destroyed

41.

Problem of converting closed Temples into Mosques

42.

Demolition of Bindu-Madhav Temple, Banaras

43.

Rs. 4 to a Hindu male and Rs. 2 to a Hindu female convert

44.

Order for demolition of the Temple at Goner (Amber)

45.

Demolition of the Jagdish Temple at Goner (Amber)

46.

The execution of Raja Shambhaji

47.

Hindus forbidden to travel in Palkis, elephants and horses

48.

Aurangzeb’s Will

49.

Aurangzeb sewing caps 7


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Introduction This volume seeks to replicate FACT’s exhibition titled "Aurangzeb as he was according to Mughal Records." The Exhibition was first held at Delhi in 2006 and later at Pune, Mumbai, Chennai and Bangalore.The paintings and sketches, based on credible historical evidence, for this exhibition, were drawn by artists of Jaipur and Sambhar, and form a unique collection which is now on display at FACT’s Chhatrapati Shivaji Museum of Indian History in Pune, Maharashtra, India.

In an exhibition meant for viewers of all age groups, different levels of intellectual equipment, and different tastes, visuals - paintings and sketches have an important place. Even in a book, they add to its value and heighten the interest of the reader. But unlike in case of a book, an exhibition suffers from limitations of space and movement and the written part explaining or giving context of the exhibits has to be brief and in simple language. These features are reflected in this volume also as it is only replicating an exhibition, though being in a book form, it surmounts the handicap of movement and becomes far more accessible to the readers who may otherwise find it difficult to visit the exhibits in Pune. It is with this object, I believe, that Shiromani Gurdwara Parbandhak Committee, Sri Amritsar has graciously agreed to publish it.

This exhibition on Aurangzeb is a modest attempt to spread awareness against all kinds of intolerance and violence, whatever may be their origin. Display of intolerance and hatred vitiates the peaceful atmosphere in the country, causes bitterness among communities,violates human rights and dignity and ignites hateful strife. The use of force in religious matters is one such bane of society and the people of India had to suffer it for a longer period, about six hundred years of Muslim rule, than perhaps any other people, and yet they have remained tolerant, even forgiving towards those who had hurt their feelings time and again, and have not forsaken their broadmindedness.

We may now take up the theme of the exhibition as explained through its exhibits Paintings, Sketches, contemporary documents like the Akhbarat of Emperor Aurangzeb, and extracts from credible Persian works. 9


Aurangzeb, Emperor Shah Jahan’s sixth child, was born on 24th October 1618 at Dohad in Madhya Pradesh, and wrested India’s crown from his father before the end of June 1658, after defeating his brother Crown Prince Dara Shukoh’s armies, first at Dharmat near Ujjain (15th April 1568) and again at Samugarh on 29th May 1658. The War of Succession to the richest throne in the world was practically over with this victory, and Aurangzeb secured his position by making Murad, his brother and accomplice in his impetuous pursuit for power, his prisoner, by treachery, on 25th June. He had already made his old father Emperor Shah Jahan a prisoner in the Agra Fort (8th June 1658).

Shah Jahan survived his confinement by nearly eight years and the disgraceful manner of his burial (Exhibit No. 6) will ever remain a stigma on this unscrupulous son. Aurangzeb’s advent to the throne in his father’s life time was not welcomed by the people of India because of the treacherous manner it was achieved; but public opinion became all the more hostile towards him when Prince Dara Shukoh, the favourite son of Shah Jahan, the translator of the Upanishads (Exhibit No. 2), and a truly liberal and enlightened Musalman, was taken prisoner on the Indian border, as he was about to enter Persia. Dara was paraded in a most undignified manner on the streets of Delhi on 29th August 1659. The French Doctor, Bernier, was an eye-witness to the scene and was deeply moved by the popular sympathy for Dara (Exhibit No. 3) which so much alarmed Aurangzeb that he contrived to obtain a decree from his Clerics announcing death-sentence for his elder brother on the charge of apostasy (Exhibit No. 5).

Throughout the War of Succession, Aurangzeb had maintained that he was not interested in acquiring the throne and that his only object was to ward off the threat to Islam, which was inevitable in case Dara Shukoh came to power. Many, including his brother Murad, were deceived by this posture. After his formal accession in Delhi (5th June 1659) he posed as a defender of Islam who would rule according to the directions of the Shari’at, and with the advice of the Clerics or Ulama for whom the doctrines, rules, principles and directives, as laid down and interpreted in the 7th and 8th century Arabia and Iraq, were inviolable and unchangeable in all conditions, in all countries, and for all times to come. One of the main objectives of Aurangzeb’s policy was to demolish Hindu Temples. When he ordered (13th October 1666) removal of the carved railing, which Prince Dara Shukoh 10


had presented to Keshava Rai Temple at Mathura, he had observed ‘In the religion of the Musalmans it is improper even to look at a Temple’, and that it was totally unbecoming of a Muslim to act like Dara Shukoh (Exhibit No. 8). This was followed by destruction of the famous Kalka Temple in Delhi (Exhibit Nos. 16&17).

In 1669, shortly after the death of Mirza Raja Jai Singh of Amber, a general order was issued (9th April 1669) for the demolition of Temples and established schools of the Hindus throughout the empire and banning public worship (Exhibit Nos. 19 & 20). Soon after this, the great Temple of Keshava Rai was demolished (Jan.-Feb. 1670) (Exhibit No. 23 & 24) and in its place a lofty mosque was erected. The idols, the author of Maasir-i‘Alamgiri informs, were carried to Agra and buried under the steps of the mosque built by Begum Sahiba, in order to be continually trodden upon by the Musalmans, and the name of ancient and sacred town Mathura was changed to Islamabad. The painting (Exhibit No. 24) is thus no fancy imagination of the artist but depicts what actually took place.

This was followed by Aurangzeb’s order to demolish the highly venerated Temple of Vishwanath at Banaras (Persian Text, Exhibit No. 22), Keshava Rai Temple (Jan.-Feb. 1670) (Persian Text and Painting, Exhibit Nos. 23 & 24), and of Somanatha (Exhibit No. 21). To save the idol of Shrinathji from being desecrated, the Gosain carried it to Rajputana, where Maharana Raj Singh received it formally at Sihad village, assuring the priest that Aurangzeb would have to trample overthe bodies of one lakh of his brave troops, before he could even touch the idol (Exhibit No. 25)

Aurangzeb’s zeal for Temple destruction became much more intense during war conditions. The opportunity to earn religious merit by demolishing hundreds of Temples soon came to him in 1679 when, after the death of Maharaja Jaswant Singh of Jodhpur in the Kabul Subah, he tried to eliminate the Rathors of Marwar as a political power in Rajputana. But Maharana Raj Singh of Mewar, in line with the great traditions of his House, came out in open support of the Rathors. This led to war with both Mewar and Marwar during which the Temples built on the bank of Rana’s lake were destroyed by his orders (Exhibit No. 31) and also about two hundred other Temples in the environs of Udaipur. (Exhibit No. 33), including the famous Jagannath Rai Temple built at a great 11


cost in front of the Maharana’s palace which was bravely defended by a handful of Rajputs (Exhibit Nos. 32 & 34).

Not only this, when Aurangzeb visited Chittor to have a view of the famous fort, he ordered the demolition of 63 Temples there which included some of the finest Temples of Kumbha’s time and even earlier(Exhibit No. 35). From Marwar (in Western Rajasthan) alone were brought several cart-loads of idols which, as per Aurangzeb’s orders, were cast in the yard of the Court and under the steps of Jama Masjid (Exhibit No. 30). Such uncivilized and arrogant conduct of the Mughal Emperor alienated the Hindus for ever, though they continued to be tolerant towards his creed.

In June 1681, orders, in a laconic two-liner, were given for the demolition of the highly venerated Jagannath Temple in Orissa (Exhibit No. 38). Shortly afterwards, in September 1682, the famous Bindu-Madhav Temple in Banaras was also demolished as per the Emperor’s orders (Exhibit No. 42). On 1st September 1681, while proceeding to the Deccan, where his rebel son Prince Akbar, escorted by Durga Das Rathore, had joined Chhatrapati Shivaji’s son, Shambhaji, thus creating a serious problem forhim, Aurangzeb ordered that all the Temples on the way should be destroyed. It was a comprehensive order not distinguishing between old and newly built Temples (Exhibit No. 40). But in the district of Burhanpur, where there were a large number of Temples with their doors closed, he preferred to keep them as such, as the Muslims were too few in number in the district and no purpose would have been served by giving them the shape of mosques so that the Muslims could perform namaz in them (Exhibit No. 41). In his religious frenzy, even Temples of the loyal and friendly Amber state were not spared, such as the famous Temple of Jagdish at Goner near Amber (Exhibit Nos. 30). In fact, his misguided ardour for Temple destruction did not abate almost till the end of his life, for as late as 1st January 1705 we find him ordering that the Temple of Pandharpur be demolished and the butchers of the camp be sent to slaughter cows in the Temple precincts (Akhbarat 49-7).

The number of such provocative acts of Aurangzeb make a long list but here only a few have been highlighted supported by evidence, mostly contemporary official records of his reign and credible Persian sources; the limitation of space in any exhibition restricts the 12


number of exhibits, unlike in case of a book.

In obedience to the Quranic injunction, Aurangzeb reimposed Jizyah on the Hindus on 2nd April 1679 (Exhibit No. 27), which had been abolished by Emperor Akbar in 1564, causing widespread anger and resentment among the Hindus of the country. A massive peaceful demonstration against this tax in Delhi was ruthlessly crushed. This hated tax involved heavy economic burden on the vast number of the poor Hindus and caused humiliation to each and every Hindu (Exhibit No. 28). In the same vein were his discriminatory measures against the Hindus in the form of exemption of the Muslims from the taxes (Exhibit No. 12), ban on atishbazi and restriction on Diwali (Exhibit No. 10), replacement of Hindu officials by Muslims so that the Emperor’s prayers for the welfare of Muslims and glory of Islam, which were proving ineffective, be answered (Exhibit Nos. 9 & 15). He also imposed a ban on ziyarat and gathering ofthe Hindus at religious shrines, such as of Shitla Mata and folk Gods like Pir Pabu (Exhibit No. 18), another ban imposed was on their travelling in Palkis, or riding elephants and Arab-Iraqi horses, as Hindus should not carry themselves with the same dignity as the Muslims! (Exhibit No. 47). In the same vein came brazen attempts to convert Hindus by inducement, coercion (Exhibit Nos. 37 & 39) or by offering Qanungoship (Exhibit No. 36) and to honour the converts in the open Court. His personal directions were that a Hindu male be given Rs.4 and a Hindu female Rs.2 on conversion (Exhibit No. 43). “Go on giving them”, Aurangzeb had ordered when it was reported to him that the Faujdar of Bithur, Shaikh Abdul Momin, had converted 150 Hindus and had given them naqd (cash) and saropas (dresses of honour) (Exhibit No. 11). Such display of Islamic orthodoxy by the State under Aurangzeb gave strength and purpose to the resistance movements such as of the Marathas, the Jats, the Bundelas and the Sikhs (Exhibit No. 26).

On the 12th May 1666, the dignity with which Shivaji carried himself in the Mughal court and defied the Emperor’s authority, won him spontaneous admiration of the masses. Parkaldas, an official of Amber (Jaipur State) wrote in his letter dated 29th May 1666, to his Diwan. “Now that after coming to the Emperor’s presence Shivaji has shown such audacity and returned harsh and strong replies, the public extols him for his bravery all the more …” (Exhibit No. 7). When Shivaji passed away on April 1680 at the age of 53 only, 13


he had already carved a sufficiently large kingdom, his Swarajya, both along the western coast and some important areasin the east as well.

Aurangzeb could never pardon himself for his negligence in letting Shivaji escape from his well laid trap and wrote in his Will (Exhibit No. 48) that it made him "to labour hard (against the Marathas) to the end of my life (as a result of it)." He did not realize that it was his own doing: the extremely cruel manner, even for those times, in which he put to death Shivaji’s son, Shambhaji, (Exhibit No. 46) which made the Maratha king a martyr in the eyes of the masses and with that commenced the People’s War in Maharashtra and the Deccan which dug the grave of the Mughal empire.

Till the very end Aurangzeb never understood that the main pillars of the government are the affection and support of the people and not mere compliance of the religious directives originating from a foreign land in the seventh-eighth centuries.

His death after a long and ruinous reign lasting half a century, ended an eventful epoch in the history of India. He left behind a crumbling empire, a corrupt and inefficient administration, a demoralized army, a discredited government facing bankruptcy and alienated subjects.

Prof. V.S. Bhatnagar (Retd.) Department of History, University of Rajasthan, Jaipur, Rajasthan, India

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C. 1707

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1. Mughal Empire C. 1707 For a minute demarcation of the boundaries of the different subas or provinces of the Empire, the reader may consult Prof. Irfan Habib’s “An Atlas of Mughal Empire”, Oxford University Press, 1982.

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2. Prince Dara Shukoh translating the Upanishads. Prince Dara Shukoh, the eldest son of Emperor Shah Jahan, was like his great ancestor Akbar, a very liberal and enlightened Musalman and a true seeker of truth. Akbar respected all religions - Islam, Hinduism, Christianity, Zoroastrianism, Jainism, Sikhism, etc., and gave their votaries complete religious freedom. He was ever keen to discuss and understand their religious beliefs, practices and philosophy and, in order to make the Musalmans familiar with the culture, and universal values, philosophy and traditions of India, he had the great epics of India - Ramayana and Mahabharat - translated into Persian. He also arranged for the translation of the Atharva-veda.

Continuing the unfinished work of Emperor Akbar, Prince Dara Shukoh too, assisted by the Indian scholars, got translated Bhagvad Gita, Prabodha Chandrodaya (a philosophical drama written in 1065 A.D.), and Yoga Vasistha into Persian. He also translated fifty two Upanishads, which are the fountain-head of Indian philosophy, with the help of learned Pandits from Banaras, well versed in the Vedas and the Upanishads. The translation of the Upanishads by him entitled Sirr-iAkbar (The Grand Secret) was completed on the 28th June 1657, shortly before the commencement of the War of Succession, which he lost to his crafty and unscrupulous brother, Aurangzeb who ruled India from 1659-1707.

In the following painting, Dara is shown translating the Upanishads, assisted by Indian scholars.

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3. Captive Dara being paraded in Delhi Scene of Captive Dara being paraded in Delhi. (29th August 1659) The next painting, based on Dr. Bernier’s eyewitness account, shows a captive Dara Shukoh and his son being carried on an elephant on the streets of Delhi, girt round by troops ready to foil any attempt to rescue the prisoner, and led by Bahadur Shah on an elephant. Behind Prince Dara Shukoh is Nazar Beg, their goaler. Dara is shown throwing his wrapper to a beggar who had cried out, “Dara! When you were master, you always gave me alms, today I know well thou hast naught to give.” Describing the scene Bernier writes, “The crowd assembled was immense; and everywhere I observed the people weeping and lamenting the fate of Dara in the most touching language … men, women and children were wailing as if some mighty calamity had happened to themselves.”

The outburst of popular sympathy for Crown Prince Dara Shukoh and the contemptuous response which Aurangzeb had received from the people for his outrageous treatment of his brother made him procure in all haste a decree from the Clerics in his own pay, and had his elder brother beheaded on the charge of apostasy.

This was a sad end of a genuine seeker of truth, translator of the Upanishads, author of many works on Sufi philosophy, and one who could have revived and carried the enlightened policies of his great ancestor Akbar to fulfillment.

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4. Aurangzeb orders the execution of Sarmad. Aurangzeb orders the execution of Sarmad, a Jewish Philosopher who accepted Islam but stood for freedom of conscience. Sarmad was a well known saint who came to Delhi towards the end of Shah Jahan’s reign. Prince Dara Shukoh, the eldest son of Shah Jahan and translator of the Upanishads in Persian, sought his company and gave him much respect due to a saint and philosopher.

Sarmad was disliked by the Mullas for his unorthodox views and free-thinking. He used to say that whosoever had realized the God, annihilates the distance between him and the Supreme Reality, i.e. remains constantly in communion with the Divine. When he said that “while the Mullas say that the Prophet ascended to the heaven but Sarmad declares that the heaven came down to the Prophet,” he meant that the highest state of bliss is attainable in this very life. He generally remained in the nude state and had acquired knowledge of the highest non-dualism. When summoned to the court and asked to repeat the Kalimah, he only went so far as to declare that there is no God, saying that his realization went no further: he saw the non-difference between the individual soul of every one and the Supreme Soul. The Mullas decreed that he must be put to death for apostasy. When the executioner came with his axe to cut off his head, Sarmad welcomed him with the words, “I know You, in whatever form You come,” and embraced death for the sake of his views and freedom of conscience.

The following sketch shows Sarmad in the Emperor’s court, the executioner waiting to perform the hateful task.

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5. Dara Shukoh’s farcical trial and verdict Dara Shukoh’s farcical trial and verdict. Crown Prince Dara’s immense popularity and sympathy for him among the masses was evident when he along with his young son was taken out on the streets of Delhi on the 29th August 1659 in a degrading manner (Exhibit No.3). The outburst of popular sympathy for Dara Shukoh and the contemptuous and sullen response which Aurangzeb had received from the people for his outrageous behaviour with his elder brother filled his dark heart with misgivings if Dara remained alive even as prisoner in the Gwalior fort or elsewhere. It was felt among his inner circle of confidants that Dara must be put to death without delay on the ground of apostasy.

Following a farcical trial in absentia, the Ulama in pay of Aurangzeb decreed death for Dara for his infidelity and deviation from Islamic orthodoxy, and because “the pillars of the Canonical Law and Faith apprehended many kinds of disturbances from his life.” This was in reality a fraud on truth.

Prince Dara Shukoh was murdered and his severed head was sent to Aurangzeb to satisfy him that his rival was really dead. By his orders, the headless corpse of his brother was placed on an elephant and paraded through the streets of Delhi a second time and then buried without the customary washing and dressing of the body. The next sketch portrays the trial of Dara in absentia and his severed head being brought before his brother, Emperor Aurangzeb.

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6. Shah Jahan’s burial Procession. The following painting is based on a contemporary letter sent by the Amber State official Parkaldas to the Diwan of Amber, Kalyandas, dated Phalgun Vadi 30, 1722 V.S. / 23rd February, 1666.

It is a night scene in the Red Fort of Agra where Emperor Shah Jahan had been kept in strict confinement by his son Aurangzeb for the past several years. The two wives of the Emperor, Akbarabadi Begum and Fatehpuri Begum, who were with him when his end came, are being stopped at the door by the guards, and are sadly seeing the bier of their husband, Shah Jahan, the Emperor of India, being taken out by four kahars or palquin bearers, as if he was some common prisoner. No son, grandson or nobles are there to give shoulder to the body of the Emperor. In the tabut or bier, the pale face of the Emperor is uncovered. Shah Jahan’s devoted daughter, Jahanara is looking at the sad spectacle from a window of the palace, her entreaties with Khoja Phul (the eunuch) not to take the body for burial in the night without waiting for the daybreak having failed. “I have orders from the Emperor (Aurangzeb) to carry the coffin this very night”, he had replied. The Khoja is walking some steps ahead of the tabut. The body was taken out by the Mori Gate and hurriedly consigned to the grave in the Taj Mahal mausoleum.

There might be very few examples indeed of such an unceremonious and hurried burial, marked by stealthiness and tainted by guilt, as that of Shah Jahan, who had been Emperor of India for about thirty years (1627-1658) and who was leaving behind a son, now the Emperor (Aurangzeb), and a number of grand children and relations and countless nobles.

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7. Shivaji leaving Aurangzeb’s Court in anger. Shivaji reached Agra on the 12th May 1666 by

When Kumar came, Shivaji burst forth, “You have

noon, and had to be rushed to the Court to

seen, your father has seen, and your Padishah has

attend the special darbar on Aurangzeb’s 50th

seen, what sort of man I am, and you have wilfully

lunar birthday. Shivaji was presented to the

made me stand up so long. I cast off your mansab …”

Emperor by Asad Khan in the Diwan-i-Khas and was then directed to stand in the line of 5 hazari

After saying this he then and there turned his back

mansabdars. “The Emperor neither talked nor

to the throne and rudely walked away. Kumar Ram

addressed any word to him.” The work of the

Singh caught hold of his hand, but Shivaji wrenched

court proceeded and Shivaji seemed to have been

it away …

forgotten. In the next painting, the above scene, based on a Shivaji was not expecting this kind of reception.

contemporary letter, has been depicted. Shivaji is

He was very much upset when Kumar Ram

shown coming out of the Court in great anger, his

Singh (son of Mirza Raja Jai Singh of Amber),

back towards Aurangzeb, his sword half drawn, and

in response to his query, informed him that the

Kumar Ram Singh of Amber trying in vain to pacify

noble standing in front of him was Maharaja

him. Wrote Parkaldas of Amber to the State’s Diwan

Jaswant Singh of Jodhpur. He flared up “Jaswant,

in his letter of 29th May 1666, “The people had been

whose back my soldiers have seen! I to stand

praising Shivaji’s high spirit and courage before. Now

behind him? What it all means ?”

that after coming to the Emperor’s presence he has shown such audacity and returned harsh and strong

He was made to feel neglected in other ways also.

replies, the public extols him for his bravery all the

At this he began to fret and “his eyes became wet

more …”

with anger.” The Emperor noticed the commotion and told Ram Singh, “Ask Shivaji, what ails him.”

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Exbhit 8

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8. Even to look at a Temple is improper for a Musalman. Umurat-i-Hazur Kishwar-Kashai, Julus (R.Yr.) 9, Rabi II 24 / 13 October 1666. ‘It was reported to the Emperor (Aurangzeb) that in the Temple of Keshava Rai at Mathura, there was a stone railing presented by ‘Bishukoh’ (one without dignity i.e. Prince Dara, Aurangzeb’s elder brother). On hearing it, the Emperor observed, “In the religion of the Musalmans, it is improper even to look at a Temple and this Bishukoh had installed this kathra (barrier railing). Such an act is totally unbecoming of a Musalman. This railing should be removed (forthwith).” His Majesty ordered Abdun Nabi Khan to go and remove the kathra,

Note:

which was in the middle of the Temple. The

Aurangzeb’s solemn observation recorded in

Khan went and removed it. After doing it he had

his own Court’s bulletin that “In the religion of

audience. He informed that the idol of Keshava

the Musalmans it is improper even to look at a

Rai was in the inner chamber. The railing

Temple” and therefore, presentation of a stone

presented by Dara was in front of the chamber

railing to Keshava Rai Temple by Dara was “totally

and that, formerly, it was of wood. Inside the

unbecoming of a Musalman” casts serious doubts

kathra used to stand the sevakas of the shrine

about a few instances of religious toleration and

(pujaris etc.) and outside it stood the people

Temple grants attributed to him. Only two years

(khalq)’.

before his long awaited death, he had ordered (1st January 1705) to “demolish the Temple of Pandharpur and to take the butchers of the camp there and slaughter cows in the Temple … It was done.” Akhbarat, 49-7, cited in J.N. Sarkar, Aurangzeb, Vol.III, 189).

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9. Hindus to be replaced by Musalmans. Hindu Chowkinavis and Amins of the Haft-chowkis to be replaced by the Musalmans. Siyaha Akhbarat Darbar Mu'alla, Julus (R. Yr.) 10, Zilhijja 16/30 May 1667 “Orders were issued by the Sublime Court to dismiss the Hindu Chowkinavis and to appoint in their place Musalmans, and, likewise, a way should be found for replacing the Amins of the

Note:

Haft-chowkis by the Musalmans.”

Such dismissal of Hindu officials (Chowkinavis and Amins of Haft-chowkis) on the ground of religion foreshadowed the other discriminatory measures which Aurangzeb was to take in the coming years, influenced by the Shari‘at and his own religious convictions, thereby alienating the Hindus towards the Mughal government for ever.

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Exhibit 9i

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Exhibit 9ii

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10. Restriction on Atishbazi. Akhbarat-i-Darbar-i-Mu‘alla, Julus 10, Shawwal 24 / April 9th 1667. “The Emperor ordered Jumdat-ul-Mulk to write to the Mutsaddis of all the subahs (provinces) of the empire that display of fire-works (atishbazi) is being forbidden. Also, Faulad Khan was ordered to arrange for announcement in the city by the beat of a drum

Note:

that no one is to indulge in atishbazi.”

The Hindus celebrate Diwali to commemorate the return of Lord Ram to Ayodhya, after fourteen years of exile and victory over Ravana, by lighting lamps and bursting crackers etc. Some time before imposing the ban on atishbazi (fireworks) Aurangzeb had written (22 November 1665) to the Subahdar of Gujarat that “In the city and parganas of Ahmedabad (or Gujarat) the Hindus, following their superstitious customs, light lamps in the night on Diwali… It is ordered that in bazars there should be no illumination on Diwali.” (Mirat, 276).

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Exhibit 10

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50


11. Large number of conversions by Faujdar, Bithur. Grant of saropas and cash sanctioned by Aurangzeb. Akhbarat-i-Darbar-i-Mu‘alla, Julus (R.Yr.) 10, Shawwal 26 / 11th April 1667. ‘Shaikh Abdul Momin, the Faujdar of Bithur, wrote to Jumdatul Mulk that he had converted one hundred fifty Hindus making them Musalman, and had given them saropas and cash (naqd).

Note: This is only one of the few recorded evidence of the

The Emperor said “continue giving liberally.”

State subserviently acting for the advancement of Islam during the Medieval period of India’s history (12001790 A.D.). The process in its most invidious form was operative throughout Aurangzeb’s reign as it had been for more than three hundred years from 1200-1526 A.D. under the Delhi Sultanate, specially during the time of Sultan Firuz Tughlaq (1350-88 A.D.).

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Exhibit 11i

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Exhibit 11ii

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Exhibit 12

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12. Muslims exempted from paying Zakat. Siyaha Akhbart-i-Darbar-i-Mu‘alla, Julus (R.Yr.) 10, Zilqada 2 / 16th April 1667. “A darvesh brought to the notice of the Emperor that the Musalmans (of the country) felt dejected on account of (the burden of) Zakat and that they should be exempted from paying it. Jumdat-ul Mulk now sought the Emperor’s orders regarding the matter. The Emperor (Aurangzeb) ordered that the Musalmans were to be exempted from paying

Note:

it, but it should be charged from the Hindus.”

Here the word Zakat has been used for custom duty charged on all commodities brought for sale. J.N. Sarkar (Aurangzeb, Vol.III, p.181) is right in saying that it must not be confounded with the Zakat or tithes which all Muslims had to pay as per the Quranic injunction and was meant to be spent on the Musalmans alone. When the Muslims were found to be misusing the concession, they were made to pay at half the rate of what was charged from the Hindu traders.

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13. Aurangzeb restoring the office of qanungoship to Hindu officials who were forced to become Musalman. Qanungoship on becoming Musalman:

There are a large number of Akhbarat (Aurangzeb’s Court Bulletins) which mention that either Qanungoi was restored on becoming Musalman, or that a person or persons were appointed Qanungos on accepting Islam, or that they agreed to become Musalman, obviously under pressure or as inducement.

A typical entry in the Akhbarat, such as of R.Yr. 10, Zilqada / April 22, 1667, reads “Makrand etc., in all four persons, became Musalman. The Qanungoi of Parganah Khohri was restored to them. Four Khil‘ats were conferred upon them.” Sir Jadunath Sarkar is right in saying that “Qanungoship on becoming a Muslim”, had become a proverb.

As Qanungo had intimate knowledge of the customs and tenures of the land, he could serve as the best agent for protecting the interests of the Musalmans and in extending influence of Islam in the rural areas. The next sketch shows four Qanungos being restored their Qanungoi on becoming Musalman.

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Exhibit 14i

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14. Qanungoship on becoming Musalman. Of the three Akhbarat (14-i-ii-iii) of April 21st, April 22nd and May 4th 1667, the first mentions that Thakkar etc, four Qanungos of parganah Bhure, became Musalman and were awarded dresses of honour; the second says that the office of Qanungo was restored to four persons (Makrand etc.) on becoming Musalmans; the third records that Parmanand, Qanungo of Meerut, became a Musalman ‘as promised by him’.

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Exhibit 14ii

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Exhibit 14iii

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15. Musalmans to replace Hindu officials. Musalmans to replace Hindu officials as cure for ineffectiveness of prayers. Siyaha Waqai Darbar, Julus (R.Yr.) 10, Muharram 18 / 1st July 1667. "The Emperor said to Shaikh Nizam that his prayers were not having any effect. What could be the reason for this ? The Shaikh said, 'The reason is that a large number of Hindus are serving as ahlikhidmat (officials and officers) and as musahibs (courtiers) and they are ever (seen) in the Royal presence, and, as a result, the prayers do not have any effect'. The Emperor ordered that it is necessary that the Musalmans be appointed to serve in place of

Note:

the Hindus."

The object of the Emperor's prayers or the nature of the desired result is not mentioned, but it appears that it was the elevation and dominance of Islam, progress of its mission through means, such as jihad, which are very differently regarded by people of other faiths, and the welfare of the Musalmans in particular. The instant impact of the Shaikh’s analysis of the problem and implied advice to Aurangzeb is also indicative of the high degree of influence wielded by this religious class during the reign of Emperor Aurangzeb.

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Exhibit 15

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16. Demolition of Kalka Temple I. Siyah Waqa’i-Darbar, Regnal Year 10, Rabi I, 23 / 3 September 1667. “The asylum of Shariat (Shariat Panah) Qazi Abul Mukaram has sent this arzi to the sublime Court: a man known to him told him that the Hindus gather in large numbers at Kalka Temple near Barahapule (near Delhi); a large crowd of the Hindus is seen here. Likewise, large crowds are seen at (the mazars) of Khwaja Muinuddin, Shah Madar and Salar Masud Ghazi. This amounts to bid‘at (heresy) and this matter deserves consideration. Whatever orders are required should be issued.

Saiyid Faulad Khan was thereupon ordered (by the Emperor) to send one hundred beldars to demolish the Kalka Temple and other structures in its neighbourhood which were in the Faujdari of the Khan himself; these men were to reach there post haste, and finish the work without a halt.”

Note: Kalkaji’s Temple which stands today was

renovated and altered several times but the main

rebuilt soon after Aurangzeb’s death (1707

18th century structure more or less remains the

A.D.) on the remains of the old Temple

same. The site is very old dating back to Emperor

dedicated to Goddess Kali. The two Akhbarat

Asoka’s time (3rd century B.C.). There is mention

dated R.Yr. 10, Rabi I, 23 and Rabi II, 3 (Sept.3

of Kalkaji in the Maratha records of 1738. People

and Sept. 12, 1667) provide details regarding

flock to the Temple in large numbers, especially

the demolition of the Temple on Aurangzeb’s

during Navratras.

orders. Since 1764, the Temple has been

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Exhibit 16i

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Exhibit 16ii

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17. Demolition Of Kalka Temple, II. Siyah Akhbarat-i-Darbar-i-Mu‘alla, Julus 10, Rabi II, 3 / 12 September 1667.

“Saiyad Faulad Khan has reported that in compliance with the orders, beldars were sent to demolish the Kalka Temple which task they have done. During the course of the demolition, a Brahmin drew out a sword, killed a bystander and then turned back and attacked the Saiyad also, inflicting three wounds. The Saiyid managed to catch hold of the Brahmin.”

Note: There are only a few recorded instances of armed opposition by outraged Hindus, such as at Goner (near Jaipur), Ujjain, Udaipur and Khandela, but there must have been many more such instances of angry outbursts and resistance against Muslim vandalism which do not find mention in the official papers of Emperor Aurangzeb.

Most of the Hindus took the destruction of these Temples philosophically considering these as acts of ignorance and folly for a vain purpose. They regarded that it was beyond the understanding or intelligence of the Musalmans to comprehend the principle behind the idol worship or the fundamental oneness of saguna and nirguna worship. The Hindus believed that the Gods and Goddesses leave for their abode before the hatchet or the hammer of the vile “mlecchas” or “asuras” so much as even touched the idols. The idea has been well described in Kanhadade Prabandha (wr. 1456 A.D.) when giving an account of the destruction of the Somnath Temple by Sultan Alauddin’s troops in 1299.

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71


Exhibit 17i

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Exhibit 17ii

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Exhibit 18

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18. Restriction on the gathering of Hindus. Restriction on the gathering of Hindus at the shrines of Shitla Mata and Pir Pabuji. Muslims too not to gather at these places. Siyaha Waqai Darbar, Julus (R.Yr.) 10, Rabi II, 17 / 26th September 1667. “For different reasons, and also out of apprehension, people visit in large numbers (the mazars or shrines) of Shah Madar, Khwaja Muin-ud-din, Salar, Sarur Sultan and Pir Ganun (Pir Pabu?) etc. They go for ziyarat (visit to sacred tombs) and perform tawaf (circumbulation) which are bid‘at. Orders were issued to stop these practices.

Also, the Hindus, and quite often the Musalmans also, flock at (the shrines of) Devi for worship and that of Pir Pabu. The Emperor ordered that this should be stopped. It was also ordered that the Hindus must not crowd at these places, and worship of Shitla wherever it is performed, should be held at a distance

Note:

(from the habitation).”

In orthodox view of Islam, pilgrimages are permitted to three places only – Macca, Madina and Jerusalam, and the practice of visiting tombs of saints and holy men is sternly condemned, such as by the Wahabis, who saw in it violation of the doctrine of the ‘unity’. Earlier, Sultan Firuz Tughluq (1350-88) had put a ban on the visit of women for ziyarat.

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19. General Order for the destruction of Temples. 9th April 1669 “The Lord Cherisher of the Faith learnt that in the provinces of Thatta, Multan and especially at Benaras, the Brahmin misbelievers used to teach their false books in their established schools, and their admirers and students, both Hindu and Muslim, used to come from great distances to these misguided men in order to acquire their vile learning. His Majesty, eager to establish Islam, issued orders to the governors of all the provinces to demolish the

Note:

schools and Temples of the infidels, and, with

This is not the only instance when Aurangzeb

the utmost urgency, put down the teaching

prevented the Muslims from acquiring knowledge

and the public practice of the religion of these

and wisdom of the Hindu philosophical works

unbelievers.” (Maasir-i-‘Alamgiri, p. 81,

and other Sanskrit and Bhasha classics, or sharing

Tr. J.N. Sarkar)

spiritual and intellectual experience, and thus stifled the process of fusion, or at least bridging of the gulf between the two creeds with very different approaches, principles, values, levels of intellectual attainments and period of evolution of ideas. A general order of this type to put down the teaching and public practice of religion by the Hindus was used as a ground to demolish some of the most venerable shrines of India during the next few years, but despite the severe and comprehensive nature of the order, it failed to wrest from Banaras its unique prestige and position as the chief centre of learning of the Vedas, Dharmashastras, the Six Systems of Philosophy, Sanksrit language and literature, and Astronomy.

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Exhibit 19

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78


20. General Order for the demolition of Hindu Temples. On the 9th April 1669, Aurangzeb “eager to establish Islam, issued orders to the governors of all the provinces to demolish the schools and Temples of the infidels, and, with the utmost urgency, put down the teaching and the public practice of the religion of these unbelievers (Hindus)” (Maasiri-‘Alamgiri, p.81).

In the next sketch, the artist has shown the destruction of the Temples of Somanath, Jagannath (Puri), Kashi Vishwanath (Banaras)and Keshava Rai (Mathura), which were all highly venerated shrines, as symbolic of Aurangzeb’s ideal of thorough destruction of Hindu Temples. In the centre is a portion of the infamous order of the 9th April issued by him.

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21. Demolition of Somnath Temple. About the time the general order for destruction of Hindu Temples was issued (9th April 1669), the highly venerated Temple of Somanath built on the sea-shore in Kathaiwad was also destroyed. The famous Temple was dedicated to Lord Shiva. In the 11th century, the Temple was looted and destroyed by Mahmud Ghaznavi. It was rebuilt by King Bhim Deva Solanki of Gujarat and again renovated by Kumarapal in 1143-44 A.D. The Temple was again destroyed by Alauddin Khalji’s troops in 1299. In a rare description of the scene of a Temple destruction, like of which continued to occur time and again during the long and disastrous rule of the Musalman rulers in India, we have the following account. “The Mlechchha (asura) stone breakers”, writes Padmanabha in his classic work “climbed up the shikhar of the Temple and began to rain blows on the stone idols on all three sides by their hammers, the stone pieces falling all around. They loosened every joint of the Temple building, and then began to break the different layers (thara) and the sculptured elephants and horses carved on them by incessant blows of their hammers. Then, amidst loud and vulgar clamour, they began to apply force from both the sides to uproot the massive idol by means of wooden beams and iron crowbars” (Kanhadade Prabandha, Canto I, vss. 94-96).

After the destruction of Somnath Temple during Alauddin’s time, it was rebuilt again. When Aurangzeb gave orders for its destruction, the scene must have been little different from the one described by Padmanabha. The artist in the following painting has tried to recreate the scene.

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22. Demolition of the Temple of Vishwanath. Demolition of the Temple of Vishwanath (Banaras). August 1669 A.D. It was reported that, “according to the Emperor’s command, his officers had demolished the Temple of Vishwanath at Kashi.” (Maasir-i-'Alamgiri, p. 88)

Note:

86

Kashi is one of the most sacred towns in

was built which still stands there as a testimony

India and reference to the worship of Shiva as

of the great tolerance and spirit of forgiveness

Vishveshvara goes back to very early times.

of the Hindus even towards those who had for

Kashi itself enjoys highest sanctity since

centuries desecrated and destroyed their Temples

times immemorial. According to the Puranas,

and other places of worship and learning, and also

every foot-step taken in Kashi Kshetra has

as a lesson that “mutually uncongenial cultures”,

the sanctity of making a pilgrimage to a

when forced by circumstances to intermingle in the

tirtha. Lord Vishvanatha is regarded as the

same Geographical area, result in such calamities. A

protector of Kashi and the belief is that

portion of the sculpture of the demolished Temple,

one earns great religious merit by having

probably built in the late 16th century, still survives

darshana (view) of the deity after having

to tell the tale of Aurangzeb’s vandalism and

bathed in the Ganges. After destruction of

barbarity. The present Temple of Vishveshvara was

the Temple on Aurangzeb’s orders, a mosque

built by Ahilya Bai Holkar of Indore.


Exhibit 22

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Exhibit 23

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23. Demolition of the Dehura of Keshava Rai in Mathura “During this month of Ramzan (1080 A.H./January-February 1670) … the Emperor ... The reviver of the Faith of the Prophet issued orders for the demolition of the Dehura of Keshava Rai in Mathura. In a short time the destruction of this strong foundation of infidelity was accomplished and on its site a lofty mosque was built... the idols large and small of the Temple were brought to Agra and buried under the steps of the mosque of Begum Sahib, in order to be continually trodden upon. The name of Mathura was changed to Islamabad.” (Maasir-i-‘Alamgiri, p. 95-96, Tr. J.N. Sarkar)

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Exhibit 23ii

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23 iii

Exhibit 23iii

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24. Demolition of Keshava Rai Temple at Mathura. 13th January - 11th February 1670 The great Temple of Keshava Rai at Mathura was built by Bir Singh Deo Bundela during Jahangir’s time at a cost of thirty-three lakhs of rupees. The Dehra of Keshava Rai was one of the most magnificent Temples ever built in India and enjoyed veneration of the Hindus throughout the land. Prince Dara Shukoh, who was looked upon by the masses as the future Emperor, had presented a carved stone railing to the Temple which was installed in front of the deity at some distance; the devotees stood outside this railing to have ‘darshan’ of Keshava Rai. The railing was removed on Auranzeb’s orders in October 1666.

The Dehra of Keshava Rai was demolished in the month of Ramzan, 1080 A.H. (13th January – 11th February 1670) by Aurangzeb’s order. “In a short time, by the great exertion of the officers, the destruction of this strong foundation of infidelity was accomplished and on its site a lofty mosque was built at the expenditure of a large sum.” To the author of Maasir-i-‘Alamigiri, the accomplishment of this “seemingly impossible work was an “instance of the strength of the Emperor’s faith.” Even more disgraceful was transporting the idols to Agra and burying them under the steps of the mosque of the Begum Sahib “in order to be continually trodden upon.” He even changed the name of the sacred city of Mathura, held in highest respect by the Hindus since time immemorial, to Islamabad, revealing his utter insensitivity towards their feelings.

The paintings (on previous and opposite page) show the demolition of the great Temple on Aurangzeb’s orders in progress and subsequent uncivilized conduct towards the idols. 92


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96


25. Maharana Raj Singh formally receiving the Idol of Shrinathji. Aurangzeb’s Temple breaking spree was

over the bodies of one lakh of his brave troops.

in full swing after his general order of 9th April 1669. The idols were being broken and

Shrinathji’s idol was then brought to Mewar, the

Temples desecrated in a show of mad religious

Maharana himself receiving the Lord on the border

frenzy and in remorseless pursuit to fulfil

of his state on 5th December 1671 at Sihad village,

the demands of the Shari‘at. These were the

which after the deity, came to be called Nathdwara.

circumstances which formed the backdrop

The idol of Shrinathji was consecrated in a temple

of Shrinathji’s journey from Govardhan

here on 20th February, 1672 amidst great rejoicings.

near Mathura to a small village in Mewar (Rajasthan), which in course of time became

The tradition goes that when Gosain and his party

one of the most important centres of the

reached Sihada village in Mewar, the wheels of

Vallabha Sampradaya.

Shrinathji’s chariot got stuck up in the sand, and despite all efforts, the chariot would not move a

The idol which adorned the Temple at

finger’s length. Happily, this was taken as a sign that

Govardhan near Mathura, before it could be

the Lord did not wish to proceed any further and

touched by Aurangzeb’s hatchet-men, was

had chosen the place as His abode.

taken by Damodar Gosain to Bundi, Kotah, Kishangarh and even Jodhpur, but none of the

In the next painting, the wheels of Shrinathji’s

Rajput States felt strong enough to face the

chariot are shown stuck up in sand; the Maharana

wrath of Aurangzeb. At last when Maharana

Raj Singh is receiving the idol of Shrinathji with

Raj Singh of Mewar was approached, he

utmost reverence; the Gosain is standing nearby;

assured the worried Gosain (the priest) that

Shrinathji is in the curtained chariot, only His face

Aurangzeb would not be able to even touch

being visible.

the idol of Shri Nathji without first treading

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26. Martyrdom of Sri Guru Tegh Bahadur Martyrdom of the 9th Sikh Guru Tegh Bahadur & his three followers at Chandni Chowk, Delhi. (11th November 1675) The martyrdom of Guru Tegh Bahadur, the ninth Guru, in 1675 is a major event in the Sikh history. It led to the creation of Khalsa in 1699 by his son Guru Gobind Singh; the creation of Khalsa is considered as a watershed in the history of the Sikhs. 100


Guru Tegh Bahadur was born in 1621 to the sixth

into the whirlwind which Aurangzeb had raised by

Guru Hargovind (1605-45), who was the first to arm

his policy of Temple destruction, conversions and

the Panth to defend it from the oppressive Mughal

discrimination against the non-Muslims. Along

rule and to help the weak and the needy. He was

with the Temples, Gurudwaras were also razed.

followed by Guru Har Rai (1645-61) who incurred

Guru Tegh Bahadur, who had all along called upon

displeasure of Aurangzeb for having blessed Dara

others to fight against oppression and injustice, and

Shukoh, then passing through Punjab after losing

for freedom of conscience, now came out openly

the War of Succession.

against Aurangzeb’s policies and encouraged the resistance of the Hindus of Kashmir against forcible

Guru Tegh Bahadur accepted the mantle of

conversion to Islam thereby carrying out Guru

Guruship in 1664 after the death of the eighth

Nanak’s injunction that “righteous people must defy

Guru Har Kishan at Delhi. Sooner or later he was

and resist tyranny.”

bound to invite hostility of Aurangzeb who had summoned the two previous Gurus as if he had the

Guru Tegh Bahadur was taken to Delhi and cast into

right to arbitrate in the succession for the Guruship.

prison. After he and his three companions refused

He travelled extensively, spreading his message

to embrace Islam, they were brought to the Chandni

of hope and courage to the scattered sangats and

Chowk near the Red Fort where his companions

encouraging all to bear their tribulations. The

were tortured to death in his presence to intimidate

surviving hukam-namas show the high regard in

him, but on his firm refusal to abjure his faith at any

which he was held by his followers. In 1669 or so, he

cost, he was beheaded “in a large public spectacle”

accompanied Maharaja Ram Singh of Amber (Mirza

on 11 November 1675. Guru Tegh Bahadur preferred

Raja Jai Singh’s son) to Assam where he participated

to give his head but not his honour. The Guru’s

in the Mughal campaign. After returning from there

martyrdom deeply influenced his son Gobind Singh’s

he took his residence at Makhowal where in about

mind and it is believed to be one of the main reasons

1675, he received a deputation of the Brahmins

for his founding the Khalsa in 1699 which made

of Kashmir who narrated to him harrowing tales

every Sikh a potential warrior against oppression

of their oppression and forcible conversion in

and religious persecution and led to a most dramatic

Kashmir. Gradually Guru Tegh Bahadur was drawn

change in the Sikh Panth. 101


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27. Reimposition of Jizyah by Aurangzeb. 2nd April 1679 ‘As all the aims of the religious Emperor were directed to the spreading of the law of Islam and the overthrow of the practices of the infidels, he issued orders to the high diwani officers that from Wednesday, the 2nd April 1679 / 1st Rabi I, in obedience to the Quranic injunction, “till they pay commutation money (Jizyah) out of their hand and they be humbled”, and in agreement with the canonical tradition, Jizyah should be collected from the infidels (zimmis) of the capital and the provinces. Many of the honest scholars of the time were appointed to discharge the work (of collecting Jizyah). May God actuate him (Emperor Aurangzeb) to do that which He loves and is pleased with, and make his future life better than the present’. (Maasir-i-‘Alamgiri, p. 175, Tr. J.N. Sarkar)

Note:

104

Ignoring the Qur’anic injunction that war

spontaneous protests of the people in general

was to be made on all those who do not

and made Shivaji Maharaj write his famous letter

profess Islam “till they pay Jizyah out of

chiding the intolerant and imprudent Emperor for

their hand and they be humbled,” Emperor

making distinction among his subjects on the basis

Akbar had abolished this invidious tax

of religion. The step was likely to bring a spurt in

on the Hindus in 1564. Its re-imposition

conversions to Islam, especially from the poorer

by Aurangzeb in 1679 was an extremely

classes, and pacification of the Muslims in general,

retrogressive step and was greeted by

but Ulama in particular.


Exhibit 27

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28. Hindus forced to suffer humiliation in paying the Jizyah tax. On 2nd April 1679, Aurangzeb re-imposed Jizayah upon the Hindus which had been abolished by Emperor Akbar in 1564. The author of Maasir-i-Alamgiri writes: ‘As all the aims of the religious Emperor (Aurangzeb) were directed to the spreading of the law of Islam and the overthrow of the practices of the infidelity, he issued orders … that from Wednesday, the 2nd April 1679/1st Rabi I, in obedience to the Qur’anic injunction, “till they pay Jizyah out of their hand and they be humbled”, and in agreement with the canonical traditions, Jizyah should be collected from the infidels (zimmis) of the capital and the provinces’.

The economic burden of Jizyah was felt most by the poor who formed the vast majority of the Hindus; for the middle classes and the rich, it was not so much the economic burden which mattered but the humiliation involved in the prescribed mode of payment, which the Jizyah collector could always insist upon, as of right i.e. by insisting that he would accept it only when paid personally. The Qur’anic injunction that war must be made upon all those who do not profess Islam “till they pay Jizyah out of their hand and they be humbled”, was interpreted to mean that the Hindus must be made conscious of their inferior position when paying this tax.

In the following painting, a number of Hindus, both rich and poor are lining up to pay Jizyah while the arrogant Jizyah collector is picking up the coins from the palm of a Hindu Jizyah payer. Some people have come from the neighbouring areas in their bullock-carts; their bullocks are resting under the shade of the trees.

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29. Burial of Music. In 1665 and in subsequent years also Aurangzeb issued a number of orders to enforce the rules in confirmity with the Shariat, such as dismissal of court astronomers and poets, prohibition of Tazias, restriction on assembling of pilgrims, prohibition of music at the court, discontinuation of the Jharokha darshan etc. Khafi Khan writes that “distinguished and well-known musicians in the service of the court were forbidden to perform (in the court)” and general orders were issued for the prohibition of music and dancing. As a mark of protest the musicians, accompanied by a large crowd, “prepared a bier with great dignity and carried it to the foot of the Jharokha window, wailing infront and behind the bier.” When the Emperor enquired about the funeral, the musicians said, “Rag (Music) is dead, we are going to bury it.” Unfazed by the polished satire, he replied, “Bury it so deep that no sound or echo of it may rise again.”

Aurangzeb’s puritanism and orthodoxy accompanied him to his grave but the Rag lived on triumphantly.

In the painting, the artist has shown the musicians, wailing and lamenting, carrying the “bier of music” in Aurangzeb’s presence.

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30. Idols to be cast under the steps of Jam'a Masjid. Aurangzeb orders cart-loads of idols brought from Jodhpur to be cast under the steps of Jam'a Masjid. (May 1679) “On Sunday, the 24 Rabi II / 25th May 1679, Khan Jahan Bahadur came from Jodhpur, after demolishing the Temples and bringing with himself some cart-loads of idols, and had audience of the Emperor, who highly praised him and ordered that the idols, which were mostly jewelled, golden, silvery, bronze, copper or stone, should be cast in the yard (jilaukhanah) of the Court and under the steps of Jam'a Masjid, to be trodden on. They remained so for some time and at last their very names were lost.” (Maasir-i-‘Alamgiri, p. 175, Tr. J.N. Sarkar)

Note: There was no limit to the destructive

was to eliminate the Rathors as a major power in

conduct of the Muslim troops in Marwar

Rajputana. The treatment of the idols brought

during the war which started in 1679

from the Temples of Marwar showed the level of

following the resumption of Marwar.

degradation to which people can descend under the

Aurangzeb’s handling of the situation

influence of religious orthodoxy, but for an Emperor

after the death of Maharaja Jaswant Singh

whose majority of the subjects respected and

in the Kabul Subah in 1679, rekindled in

worshipped these idols, it was an unpardonable act

his heart the dormant fire of vengeance

and reflected poorly on his religious beliefs.

towards the Maharaja, and his whole plan 112


Exhibit 30

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31. Orders for the destruction of Temples on the bank of Maharana’s lake, Udaipur. Siyaha Akhbarat-i-Darbar-i-Mu'alla, Julus 23, Zilqada 29 / 23rd December 1679. “Yesterday, Yakka Taz Khan and mimar (architect or mason) Hira brought before the Emperor the tarah (plans or designs) of the Temples built on the bank of Rana’s lake and

Note:

submitted that at a distance of about five kos,

Though Maharana Raj Singh of Mewar was at

there was another lake also. It was ordered by

war with the Mughal Government at that time,

the Emperor that Hasan Ali Khan, Ruhullah

having come out in open support of the Rathors

Khan, Yakka Taz Khan, Ibadullah Khan and

who were fighting against unjust and high handed

Tahavvara Khan should go and destroy the

resumption of Marwar, there was no justification

Temples.”

whatsoever for demolishing nearly three hundred Temples in Mewar alone. One may note that even in peaceful times, the Temples were the chief target of Muslim vandalism as was the case with such sacred shrines as of Bindu-Madhava and Vishwanath at Banaras, Keshava Rai at Mathura, Jagannath at Puri and Somnath in Gujarat, all of which were demolished by Auranzeb’s orders. Aurangzeb’s religious bigotry, through praised by the Muslim historians, has lived on in national memory as a disturbing fact since it has sanction of his religion, though it has been denounced by all Hindu writers, poets and common men.

115


Exhibit 31i

116


Exhibit 31ii

117


32. Demolition of Jagannath Rai Temple Demolition of Jagannath Rai (Jagdish Temple), Udaipur, and its brave defence. R.Y. 23rd of Aurangzeb’s reign (26th September 1679 – 14th September 1680). “Ruhullah Khan and Ekkataz Khan went to demolish the great Temple in front of the Rana’s palace, which was one of the rarest buildings of the age and the chief cause of the destruction of life and property of the despised worshippers. Twenty machator Rajputs were sitting in the Temple vowed to give up their lives; first one of them came out to fight, killed some and was then himself slain, then came

Note:

out another and so on until every one of the

The great Temple of Jagannath Rai (Jagdish) was

twenty perished, after killing a large number

built by Maharana Jagat Singh at a cost of several

of the imperialists including the trusted slave,

lakhs of rupees. The pratishtha ceremony of the

Ikhlas. The Temple was found empty. The

Temple was held on 13th May 1652 on a grand scale.

hewers broke the images.” (Maasir-i-‘Alamgiri, p. 186, Tr. J.N. Sarkar)

It was a Vishnu Panchayatan Temple. In the centre was the main Temple of Vishnu and in the parikrama, in the four directions, were those of Shiva, Ganapati, Surya and Devi. The Jagannath Prashasti gives details about the Temple, including the names of the architect etc.

118


Exhibit 32

119


Exhibit 33

120


33. Large scale destruction of Temples in the environs of Udaipur January 1680 “On the 7th Muharram / 29th January 1680, Hasan Ali Khan brought to the Emperor twenty camel-loads of tents and other things captured from the Rana’s palace and reported that one hundred and seventy-two (172) other Temples in the environs of Udaipur had been destroyed. The Khan received the title of Bahadur ‘Alamgirshahi’. (Maasir-i-‘Alamgiri, p. 189, Tr. J.N. Sarkar)

Note: The destruction of one hundred seventy-two Temples in the environs of Udaipur alone shows the magnitude of the loss the Musalman rulers like Aurangzeb caused to the architectural treasures of India, their own much acclaimed contribution in the field being only a small part of what they destroyed, animated by religious frenzy more suitable for the age of barbarism than seventeenth century India.

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122


34. The Defence of Jagannath Rai (Jagadish) Temple, Udaipur. January 1680 The next sketch portrays a famous incident in the history of Mewar which had come out in open support of the Rathors of Marwar, then fighting for the very survival of their State (Jodhpur) which Aurangzeb had resumed with darkest of intentions. War was on and the Maharana and his people evacuated Udaipur and withdrew to the mountains and valleys of Mewar.

In front of the Maharana’s palace was the grand Temple of Jagannath Rai, which was “one of the rarest buildings of the age.” It was built by Maharana Jagat Singh at a cost of several lakhs of rupees. The pratistha ceremony of the Temple was held on the 13th May 1652. It was a Vishnu Panchayatan Temple in which, the Temples of Siva, Ganapati, Surya and Devi were in the four directions, in the Parikrama, and the main Temple of Vishnu in the centre. Ruhillah Khan and Yakka Taz Khan were sent to demolish it. Saqi Musta’ad Khan writes in Maasir-i-‘Alamgiri, “Twenty machator Rajputs were sitting in the Temple vowed to give up their lives; first one of them came out to fight, killed some and was then himself slain, then came out another and so on, until every one of the twenty perished, after killing a large number of the imperialists.” After the last brave Rajput had fallen, the Muslim troops entered the Temple and the hewers broke the image.

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125


35. Destruction of sixty-three Temples at Chittor On Monday, the 22nd February /1st Safar, the Emperor went to see Chittor fort; by his order sixty-three (63) Temples of the place were destroyed.

Note: The temple architecture at Chittor had attained a high level of excellence and it suffered an irreparable loss on the occasion of Aurangzeb’s visit to the Fort. A number of these temples were fine specimens of temple architecture, built according to the cannons of Vastu and Shilpa-Shastra, and having exquisite sculptured figures, foliage decorations, decorative motifs, some even dating back to the 8th century, such as the Kalika Mata or Sun Temple. Among the Temples which suffered damage were also those built by Maharana Kumbha, such as Kumbha Shyam Temple.

126


Exhibit 35

127


Exhibit 36i

128


36. Qanungoship on becoming Musalman. Of the two Akhbarat, the first dated Zilqada 3, R.Yr. 24 (15th November 1680) says that Murlidhar, Qanungo, Alipur became a Musalman and received a Khil‘at, by way of inam and the second dated 27th Jamadi I (5th June 1681) describes the conversion of Devidas Khatri, Qanungo of Kalanur.

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Exhibit 36ii

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Exhibit 36iii

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37. Coercion in Conversion - Case of the chief of Manoharpur. Siyaha Akhbarat-i-Darbar-i-Mu‘alla, Julus 24, Jamadi I, 7 / 16th May 1681. “Darbar Khan was ordered (by Emperor Aurangzeb) to send a parwanah to Ihatmam Khan, Kotwal of Garhvitli (at Ajmer) instructing him that if Devi Chand, the dispossessed Zamindar of Manoharpur, who is in prison, becomes Musalman, so much the better for him. or else he is to be killed."

What happened subsequently in this case is further known from Siyah Akhbarat-i-Darbar-i-Mu'alla of R.Yr. 24, Jamadi I, 12 / 21st May 1681 (Exhibit No.37), which says ‘… when it was conveyed to Devi Chand, the dismissed Zamindar of Manoharpur, that either he became a Musalman or he would be put to death in compliance with the Emperor’s orders, he requested that if Zamindari of Manoharpur was restored to him, he would become a Musalman. Upon this, Ihatmam Khan replied, “If you desire to live, you have to become a Musalman; (even then) the Zamindari (of Manoharpur) will not be given to you.” He did not agree to it. He was then taken for execution where he agreed to become a Musalman. The Emperor ordered, “Make him a Musalman.”

Note: We do not know the ground on which Devi Chand Shekhawat was dispossessed of his estate of Manoharpur, in erstwhile Jaipur state, but the case provides a very questionable but convincing case of the use of coercion in conversions. 132


133


Exhibit 37i

134


Exhibit 37ii

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136


38. Orders for the demolition of Jagannath Temple, Orissa. Siyaha Akhbarat-i-Darbar-i- Mu‘alla, Julus 24, Jamadi I, 23 / 1st June 1681. “The Emperor ordered Asad Khan to send hasbu ‘l-hukm to Amir-ul-Umara, the Subedar of Bengal, to demolish the Temple (but-khana) of Jagannath in Orissa.”

Note: The sacred Jagannath Temple at Puri in

of the same dynasty (Ganga Vamsha) restored the

Orissa, revered by all the Hindus, is situated

shrine compeltely. The structure which stands today

in sacred Kshetra of Purshottama Jagannath.

is the same, though it suffered damage from time to

Puri is a well known centre of pilgrimage

time at the hands of Musalman invaders, such as by

in Eastern India on the sea shore of Bay of

Sultan Firuz Tughlaq in 1360 A.D. The Temple was

Bengal. It is said that there was a Buddhist

partly demolished but the local people continued to

shrine here in ancient times. After the great

visit the Temple for worship soon after the original

revival of Hinduism, it became an important

Temple was restored.

Vaishnavite centre and images of Krishna, Balram and Subhadra were installed in the

The Temple records inform that one of the queens

Temple. The sacred Kshetra of Purshottama

of Raja Man Singh of Amber, when he was the

Jagannath is described in Brahma Purana as

Governor of Bengal and Orissa during Akbar’s time,

“the greatest and the highest tirtha.”

added a mandap in this Temple in the16th century. A Maratha sardar of the Bhonsle family restored

It is difficult to say who built this

the Bhog mandap later. The Temple was visited by

magnificent Temple, but we certainly know

eminent Vaishnava saints – Ramanuja in 1122 and

that it was restored in the 9th century by

1137 and Chaitanya in 1515 who stayed on here till his

Yayati Kesari and that it was renovated by

death in 1531.

King Chand Gangadeva in the 12th century, and a few decades later Anang Bhim Deva

137


Exhibit 38i

138


Exhibit 38ii

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39. Direction for converting Shambhaji’s servants. Siyaha Akhbarat-i-Darbar-i-Mu‘alla, Julus (R.Yr.) 24, Jamadi II, 10 / 17th June 1681. “Report was received from Surat that four servants of Shambhaji, the son of maqhur (vanquished) Shiva, had come to Surat for making purchases, whereupon Kartalab Khan, the Mutsaddi of Surat, arrested them.

The Emperor ordered that if they turn Musalman, set them free; presently confine them in the prison of the fort.”

Note: There are many other such instances of an

In each case we find that the convert is being

alien religion being forced upon the Hindus.

awarded naqd or khil‘at (as a mark of honour),

The Court Bulletins (Akhbarat) of Aurangzeb

usually both, in many cases Qanungoship, and, in

have recorded many more such cases. Thus,

case of important persons, they were also formally

see Akhbarat R.Yr. 10, Zilhijja 3, Zilhijja 12;

given Khitab i.e. Muslim names. When one Hira

R.Yr. 23, Shaban 22 (each convert given

Bairagi of Khargoda became a Muslim, he was given

Rs.1000/-); Julus 24, Ramzan 8; Julus 25,

a saropa, and Rs.5 per day were fixed for him. There

Ramzan 23, etc.

are many cases when prisoners made during military operations were given no better choice than either accepting Islam or to suffer imprisonment.

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Exhibit 39i

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Exhibit 39ii

143


40. All the Temples on the way to be destroyed Siyaha Akhbarat-i-Darbar, Julus 25, Ramzan 18 / 21st September 1681. “The Emperor ordered Jawahar Chand, Darogha of the beldars, that all the temples which would come on his way (to Burhanpur) be demolished.”

Note: It may be noted that the order makes no distinction between old and recently built Temples. It is an all comprehensive order to pull down all the Temples which could meet Emperor’s eyes.

The Emperor at this time was on his way to the Deccan after concluding terms of peace with Mewar. Leaving Ajmer on 8th September 1681, he reached Burhanpur on 13th November 1681. Aurangzeb had the regret that the houses and the Temples in the Deccan were exceedingly strong, being built solely of stone and iron. For this reason, as he wrote to Ruhullah Khan, “The hatchet men of the Government in course of my marching do not get sufficient strength and power (i.e. time) to destroy and raze the Temples of the infidels that met the eye on the way, and therefore ordered that “an orthodox darogha” be appointed “who may afterwards destroy them (Temples) at leisure and dig up their foundations.” (Kalimati-Aurangzeb, 34 of Rampur MS and f.35a of 1.0.L. MS., in J.N. Sarkar, Aurangzeb, Vol.III, 189). 144


Exhibit 40

145


41. Problem of converting closed Temples into mosques in Burhanpur district. Siyaha Akhbarat-i-Darbar-i-Mu‘alla, R.Yr. 25, Shawwal 10 / 13th October 1681. “Qamruddin Khan reports that in this mulk (in the region of Burhanpur), there are numerous temples, though their doors remain closed. A royal servant be sent to demolish them. The Emperor observed that in that zila, Musalmans are not settled (in enough number), necessitating their demotion to give them the look of mosques so that the Musalmans may perform namaz there. It is best that temples remain as such with their doors shut (or bricked).�

Note: The above document explains the reason which led Aurangzeb to spare many other closed Temples in the Deccan instead of having them demolished. The reason was not that good sense had at last dawned upon him, or that he had suddenly imbibed the catholicity and other liberal qualities of the Hindus, but because converting the Temples into mosques was not likely to serve any purpose on account of very sparse population of the Musalmans in the district. Besides, it would have further antagonized the Marathas and the Hindus. His son Akbar having revolted (January 1681) had joined (June 1681) the Maratha king, Shambhaji, posing a serious threat to his position in the Deccan.

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147


Exhibit 41i

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Exhibit 41ii

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150


42. Demolition of Bindu-Madhav Temple at Banaras. Siyaha Akhbarat-i-Darbar-i-Mu‘alla, Julus 26, Ramzan 20 / 13 September 1682. “Complying with the orders, Rafi-ul-Amin, the Diwan of Banaras has sent the report that the Temple of Nand-Madho (BinduMadhav) has been demolished, and, after this affair, awaits whatever orders are given regarding constructing a mosque there. The Emperor ordered that a mosque be built there.”

Note: Temple of Bindu-Madhava – “the most important Vishnu Temple in Varanasi since the fifth century A.D., finds mention, along with Adi Keshava, in the Matsya Purana, as one of the five most important tirthas in Varanasi. It was demolished during every inconoclastic storm and was every time rebuilt.” The deity was reconsecrated in a grand Temple built by Raja Man Singh of Amber in the 16th century. The Temple was demolished and a mosque was constructed here as the Akhbar of R.Yr. 26, Ramzan 20 / 13 September 1682, displayed here, records.

The present Temple was built by the Raja of Aundh (Satara, Maharashtra) in the 19th century. The Temple is highly respected among the South Indians; Bindu-Madhava is respected as Vishnu-Kanchi of South India. A large number of devotees visit the Temple, especially in the month of March.

The above Akhbarat should put to end all doubts and controversy about the destruction of temples in Banaras on Aurangzeb’s orders.

151


Exhibit 42i

152


Exhibit 42ii

153


154


43. Rs. 4 to a Hindu male and Rs. 2 to a Hindu female on conversion. Siyaha Akhbarat-i-Darbar-i- Mu‘alla, Julus (R.Yr.) 28 Jamadi I, 12 / 7th April 1685. “The Emperor ordered Jumadat-ul-Mulk to send hasbu 'l-hukm to all the Faujdars and the Diwans of the Provinces of the Empire that Rs. 4/- for each Hindu male and Rs. 2/- for each Hindu female are being fixed (by him) to be given by way of inam to them for accepting Islam; this amount should be paid from the treasury of the place (to avoid delay). Those who accept the Muhammadan faith are to be paid accordingly in future.”

Note: The amount offered as an inducement for conversion was substantial and amounted to almost one month’s wages of a worker in case of a Hindu male.

The document forms one of the most unabashed statement and the severest indictment on the methods adopted in spreading Islam in India, and this was being done even more than four hundred after the establishment of Muslim rule in India (c. 1200 A.D.)!

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Exhibit 43i

156


Exhibit 43ii

157


44. Order for demolition of the Temple at Goner (Amber) Siyaha Akhbarat-i-Darbar-i-Mu‘alla, Julus (R.Yr.) 24, Rabi I, 17 / 28th March 1681. “The Emperor ordered Asad Khan to send hasbu ‘l-hukm to Raja Ram Singh’s gumashta in Amber to demolish the temple in mauza Goner, near Amber, and to hand over its possession to Jamal Beg, gurzbardar (mace bearer).”

Note: There was no provocation for Aurangzeb’s ordering demolition of the Goner Temple, since the Jagdish Temple at Goner, as per tradition, had been built in Akbar’s time. It is however a known fact that Aurangzeb’s distrust of and dislike for Maharaja Ram Singh of Amber had never abated ever since the escape of Shivaji from Agra (19th August 1666) in which Kumwar Ram Singh’s hand was suspected by the Emperor.

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Exhibit 44

159


45. Demolition of the Jagdish Temple at Goner (Amber). Siyaha Akhbarat-i-Darbar-i-Mu‘alla, Julus (R.Yr.) 24, Jamadi I, 5 / 14th May 1681. ‘Yesterday, Abu Turab submitted to the Emperor during the march that the gumashta of Raja Ram Singh had written to him from Amber that in compliance with the orders, His Majesty’s servants had gone to demolish the Temple at Goner. A Rajput, Gaj Singh, by name, had taken position inside the Temple. A severe fight took place in which, by the iqbal of His Majesty, he along with three to five men were killed. The temple was demolised. A few men from this side also lost their lives. The Emperor said “Well done!”’

Note: The Temple of Jagdish at Goner, which lies about 20 Km. from Jaipur, is one of the most important Temples in the region. It is believed that the murli (idol) of Lakshmi Narayanji was found by one Devadas during Akbar’s time. Devadas was a poor Brahman farmer from Sivad and it is said that the Lord himself appeared before him and asked him to go to Goner and excavate the idol and install it in a Temple. Tradition is that when the Mughal troops attacked the Temple during the reign of Aurangzeb, one Sujan Singh Pachyanot with his men resisted and saved the Temple. However, as the two Akhbarat exhibited here show, Gaj Singh Rajput and his men though fought till the last breath, they could not save the Temple which was demolished.

The Temple seems to have been built soon after 1710 when Sawai Jai Singh regained his patrimony of Amber from the Mughal Government.

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Exhibit 45

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46. The execution of Raja Shambhaji (son of Shivaji) on Aurungzeb’s orders after capture. (February, 1689). Succeeding his great father Chhatrapati Shivaji Maharaj in April 1680, his elder son Shambhaji continued the fight against the Mughals most spiritedly for the preservation and also extension of Swajajya.

Unfortunately, a single but grave mistake and over confidence in his own safe and secure position at Sangameshwar, nestling amidst the Western Ghats, led to his chance capture along with Kavikalash and a number of other Marathas who were with him.

On the 15th February 1689, Shambhaji and Kavi Kalash were brought to the Imperial camp dressed as buffons with long fool’s caps and bells placed on their heads, mounted on camels, with drums beating, with thousands of onlookers lining the roads. Aurangzeb was sitting in full darbar, and, at the sight of the prisoners, “descended from the throne and kneeling down on the carpet bowed his head to the ground in double thankfulness to the Giver of this crowning victory.” Shambhaji spurned the offer of life and loosened his tongue in abuse of the Emperor. That very night his eyes were gorged out and next day the tongue of Kavi Kalash was cut out. The Musalman clerics decreed that Shambhaji should be put to death.

After undergoing a fortnight of torture and insult, the captives were put to a cruel and painful death on the 11th March, their limbs being hacked off one by one and their flesh thrown to the dogs. Their severed heads were stuffed with straw and exhibited in all the chief cities of the Deccan to the accompaniment of drum and trumpet (Maasir-i-‘Alamgiri, 320-25; Muntakhab-ul-Lubab, 386-88, Sarkar, Aurangzeb, IV, pp.340-44).

In the following painting, the entire sequence of events after Shambhaji’s arrival in the camp, his cruel death and barbaric manner in which his dead body was dealt with have been brought out alive. The courageous manner in which Shambhaji braved death made him a martyr in the eyes of the people who preferred to forget his earlier mistakes and actions. 162


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47. Restrictions on the Hindus: forbidden to travel in Palkis, or ride on elephants and Arab-Iraqi horses. In March 1695, all the Hindus, with the exception of the Rajputs, were forbidden to travel in palkis, or ride on elephants or Arab and Iraqi horses, or to carry arms. (Muntakhab-ul-Lubab, ii, 395; Maasir-i-‘Alamgiri, 370 and News Letter, 11 December 1694).

In the following sketch, well to do Hindus are being made to alight from palki (sedan chair), elephant and good horse by Mughal officers. The need to issue this derogatory order was the requirement, also recorded in Fatwa-i-‘Alamgiri, that Zimmis should not be allowed to look like Muslims, that is carry themselves with the same dignity. The folly and futility, or even danger of applying or observing the restrictive practices of some of the Khalifahs, such as ‘Umar (717 A.D.), and the guiding principles, practices and law prescribed, interpreted, or recommended in the seventh and eighth centuries in Arabia and Iraq, after a lapse of ten centuries in a country like India, was never realized by the Muslim clerics or their Emperor.

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48. Aurangzeb’s Will. The sketch shows Aurangzeb, now about 89 years old, writing his Will.

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Aurangzeb’s Will “Praise be to God and blessing on those servants of Him who have become sanctified and have given satisfaction to Him. I have some [instructions to leave as my] last will and testament:

FIRST - On behalf of this sinner sunk in iniquity [i.e. myself] cover [with an offering of cloth] the holy tomb of Hasan (on Him be peace), because those who are drowned in the ocean of sin have no other protection except seeking refuge with that Portal of Mercy and Forgiveness.

SECOND - Four Rupees and two annas, out of the price of the caps sewn by me, are with Aia Beg, the mahaldar. Take the amount and spend it on the shroud of this helpless creature. Three hundred and five Rupees, from the wages of copying the Quran, are in my purse for personal expenses. Distribute them to the faqirs on the day of my death.

THIRD - Take the remaining necessary articles [of my funeral] from the agent of Prince Alijah; as he is the nearest heir among my sons, and on him lies the responsibility for the lawful or unlawful [practices at my funeral]; this helpless person (i.e. Aurangzeb) is not answerable for them, because the dead are in the hands of the survivors.

FOURTH - Bury this wanderer in the Valley of Deviation from the Right Path with his head bare, because every ruined sinner who is conducted bare-headed before the Grand Emperor (i.e. God), is sure to be an object of mercy.

FIFTH - Cover the top of the coffin on my bier with the coarse white cloth called gazi. Avoid the spreading of a canopy and uncanonical innovations like [processions of] musicians and the celebration of the Prophet’s Nativity (maulud)

SIXTH - It is proper for the ruler of the kingdom (i.e. my heir) to treat kindly the helpless servants who in the train of this shameless creature [Aurangzeb] have been roving in the deserts and wilderness [of the Deccan]. Even if any manifest fault is committed by them, give them in return for it gracious forgiveness and benign overlooking [of the fault].

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[SEVENTH, EIGHTH, NINTH - His assessment of the Irani, Turani, and the Saiyid nobles and his advice how to treat them keeping in mind their qualities and weaknesses.]

TENTH - As far as possible the ruler of a kingdom should not spare himself from moving about; he should avoid staying in one place, which outwardly gives him repose but in effect brings on a thousand calamities and troubles.

ELEVENTH - Never trust your sons, nor treat them during your lifetime in an intimate manner, because, if the Emperor Shah Jahan had not treated Dara Shukoh in this manner, his affairs would not have come to such a sorry pass. Ever keep in view the saying, ‘The word of a king is barren’.

TWELFTH - The main pillar of government is to be well informed in the news of the kingdom. Negligence for a single moment becomes the cause of disgrace for long years. The escape of the wretch Shiva took place through [my] carelessness, and I have to labour hard [against the Marathas] to the end of my life, [as the result of it].

Twelve is blessed [among numbers]. I have concluded with twelve directions.

(Verse).

“If you learn [the lesson], a kiss on your wisdom. If you neglect it, then alas! alas!” (Ahkam-i-‘Alamgiri, Eng. Tr. J.N. Sarkar).

There is another will of Aurangzeb in India Office Library MS.1344,f.49b (Sarkar, Aurangzeb, Vol.V, 201). Its chief interest lies in the suggested method of partitioning the empire among his three surviving sons.

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49. Aurangzeb sewing caps Emperor Aurangzeb sewing caps and copying the Quran as acts of piety.

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FACT FACT was started in 2003 by Namrita and Francois Gautier, a french author and journalist, who has been covering India and South Asia for the last 35 years. All throughout his reporting years, he noticed that most western correspondents were projecting the problems, warts and shortcomings of India. Hence when Francois Gautier got a journalism prize (Natchiketa Award of excellence in journalism) from the Prime Minister of India, he used the prize money to mount a series of conferences & exhibitions highlighting the magnificence of India and the threats to its sovereignty.

FACT creates Awareness Campaigns, Conferences, Exhibitions, Films and Papers on Art, Culture, History & Human Rights abuses. Our team works with supporting organizations on research, analysis, design and presentation of the issues. FACTseeks to bring attention to these forgotten or neglected issues and to pressure governments and international organizations to take corrective action.

Its first exhibition ‘Terror Unleashed’ dealt with the ethnic cleansing of the Kashmiri Hindus, four hundred thousand of them having become refuges in their own country. This exhibition was shown successfully in Delhi and Bangalore, it travelled to Poland, Germany, Israel, England, Holland in 2007. Furthermore, it was brought to the US Congress in July 2008, leading to a bipartisan resolution on the Religious Freedom and Human Rights violations of the Kashmiri Hindus in the US Congress .

Another exhibition titled ‘Sikhs, the Defenders of Dharma’ was inaugurated at Bangla Sahib Gurudwara, New Delhi byspiritual leader and Art of Living founder, Sri Sri Ravi Shankar. The exhibition showcased the bravery, fearlessness and sacrifices of the Sikhs during the Mughal, British and post independence periods. 178


Past Projects (Exhibitions): A Fresh Look at the Aryan Controversy Aurangzeb, as he was according to Mughal Records Chhatrapati Shivaji Maharaj, A Hero for Modern India Dara Shikoh, the forgotten Prince of Islam Devi Ahilyabai Holkar, A Divinely Gifted Queen Hindu Holocaust.. Over The Ages Maharana Pratap - The Bravest of the Brave Naxalism, a threat to the Unified Nation of India The Islamisation of Bangladesh and Bengal

Ongoing Project: Museum of Indian History in Pune, Maharashtra, India

Website: www.fact-india.com 179


BHARATH GYAN

Bharath Gyan is an initiative conceptualized by the husband-wife duo, D.K,Hari and D.K. Hema Hari to engage in the civilizational study of India and create engaging opportunities to "Experience the knowledge of India."

Bharath Gyan is a foundation pursuing the mission of showcasing the ethos of India through a wholistic, rational and scientific compilation of the knowledge, timeline and practices of India. This has been compiled from various sources ranging from traditional manuscripts, scholars, folklore, historical and archaeological records as well as developments in sciences.

Over the last 16 years, close to 500 hours of authentic, presentation worthy, content have been collated which are being published in the form of books and films by Art of Living – Bharath Gyan, with the blessings of Sri Sri Ravishankar, Founder, The Art of Living.

13 books and 4 film DVDs have been published as of 2016, to create an alternate, rational, authentic,Indian documentation on India. Numerous short films and 500 hundred articles have also been created for social media channels such as YouTube, Blog etc. 180


Many more books are in the pipeline, including a multivolume, magnum opus “Autobiography of India.”

Further modes of disseminating knowledge experientially are in the process of conceptualization.

The objective is to present India’s knowledge and wisdom, from a present day perspective, with relevance to current topics of interest and tribulations faced by India as well as the world.

Besides filling the readers with wonder at the not-so-commonly known facets of the ancient Indian civilization and its global ties, it is hoped that the knowledge as well as approach of these ancients will kindle and aid future research for the benefit of science and mankind.

In short, Bharath Gyan aims to bridge worlds thru knowledge – past and future, ancient and modern, old and young, west and east, science and spirituality, man and Nature.

Website: www.bharathgyan.com 181

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