Aurangzeb and His Relations With Non-Sufi-Saints
Aurangzeb and His Relations With Non-Sufi-Saints
Aurangzeb and His Relations With Non-Sufi-Saints
NON-SUFI-SAINTS
1
(i) Dr. Om Prakash Prasad, Aurangzeb, Ek Nai Drishti khuda Baksh Oriental Public Library, Patna, 1998.
(ii) Khursheed Mustafa Rizvi, Tarikh Ki Suchhaiyyan, Aurangzeb Aur Tipu Sultan, Educational
Publishing House, Delhi, 2001.
(iii) Satish Chandra, Tiziyah and the state in India during the 17 th Century, Journal of The Economic and
Social History of the Qrient-XII, London, 1969.
(iv) M.Ifzalur Rehman Khan, Aurangzeb and the Hindus, Islamic culture, vol-LXIV, No-4, October, 1990.
(v) M. Athar Ali, The Religions Environment Under Shahjahan and Aurangzeb, Mughal India, OUP,
Delhi, 2006
123
The contemporary Jain literature praised Aurangzeb for
religious freedom of his reign. A Jain Gujrati poet named Bhagwati
Das in the Colophon of his work ‘Brahma Vilas’ written in 1755 V.S.,
says:
(i.e. Here rules the king Aurangzeb, whose orders are obeyed every
where. Such is the grace of the king that no one has any kind of fear).
(i.e-Here rules the king Aurangzeb, who cares none. In his reign there
is nothing for any religions minded people to fear about their studies).
2
Jhan Chandra, Alamgir’s Tolerance in the light of contemporary Jain literature, Journal of the Pakistan
Historical Society, October, 1958, vol-VI-Part IV, p.p.271-272.
124
This is the testimony that every one during Aurangzeb’s reign
free to practice his own religion. The translator of Mahabharat in
Hindi, Sabal Singh Chauhan writes in the Shalya-Parva of
Mahabharat that:
(i.e. Aurangzeb the Sultan at Delhi. His glory is known throughout the
world).
3
Jhan Chandra, Freedom of worship for the Hindus under Alamgir, JPHS, January 1958, vol-VI, part 1st
p.125.
4
See, M.Athar Ali, Mughal Nobility Under Aurangzeb, Oup, Delhi, 1997.
5
Pandit Chandra Bali Pandey, Mughal Badshahoun Ki Hindi, Nagri Pricharini Sabha, Kashi (Benaras) V.S.
1997/1937, p.42.
125
Jahangir in his 2 nd regnal year, and the nishan of Prince Perwez of
Jahangir’s 13 th regnal year (10 March 1618 A.D 10 March 1619 A.D). 6
It was during 1670 A.D, Arjun Mal Jangam of Benaras with his
followers represented himself before emperor Aurangzeb and
petitioned that a person named Nazir Beg resident of the same place,
forcibly took position of the hawelis belonged to the Jangams.
According to an order (‘hasbul-hukm’) was issued to the Mutasaddis
of the pargana Haweli-i-Muhammadabad urf (alias) Benaras, a
dependency of Suba Allahabad, that the property of Jangams should
be freed (i.e restored) according to Shara (Islamic law) and to
dispossess Nazir Beg. The hasb ul hukm bears the seal of Asad Kan
Alamgirshahi with the date 1081 A.H Thursday 11 th May 1670 A.D,
7
Saturday 29 April 1671 A.D. So, during Aurangzeb’s reign property
rights of the people were protected.
6
M.A. Ansari, Administrative Documents of Mughal India. Op.cit. Document No-XV, p.p.31-32.
7
Ibid – Document No-XVI, p.33
126
Rabi II nd 1075 A.H. of 8 th regnal year corresponding to Tuesday 4 th
November 1664 A.D. The reverse side bears the seal of Abu Jafar, the
murid (disciple) of Muhammad Aurangzeb Badshah Alamgir, and it is
also mentioned on the reverse side that 178 bighas of land from
pargana haveli Benaras is also assigned in their name (i.e Jangams). 8
8
Ibid – Document No-XVII, p.p.34-35.
9
Ibid – Document, No-XVII, p.p.36-37.
127
This document indicates that whenever the grantees were
oppressed by the imperial officers, the Mughal administration came
forward for their rescue and Aurangzeb by this order restored the
property of Jangams and also paid back the money of rent which were
extracted by the imperial officers.
The Jogis of Jakhbar came into contact with Akbar, Jahangir and
Shahjahan and received their favours. During the reign of Aurangzeb,
Mahant Anand Nath was the head of Jakjbar gaddi. He came into
contact with the emperor in early part of his reign. There is a personal
letter of Aurangzeb written to Mahant Anand Nath in his 4 th regnal
year. The letter bearing the invocation Hu-al-Ghani on the top with
the seal of Aurangzeb as ‘Shah Alamgir’ (dated 1661-62 A.D).
10
B.N. Goswami & J.S. Grewal, Mughals and the Jogis of Jakhbar, op.cit. p.p.32-33, 121-122.
128
4.3 Aurangzeb and Mahant Shri Mangal Das, a Leader of
Khadi Bairagi saints
129
condition attached thereto. This was to be taken as a certificate of
11
grant for future use also.
Aurangzeb also paid much regard to the Jain saints of his time,
who eulogizes his religions tolerance in their writings. Sanbhagya
Vijaya, a jain saint compiled a chronicle ‘Prachin Tirtha Mala’ in
1750 V.S/1693 A.D, giving details of many saints, mentioning about
his disciple Lal Vijaya. He says, that, “his disciple Lal Vijaya Ghani
having the title of Pandit, went to Agra and met Aurangzeb, the king
of Delhi. The virtuous king of Delhi gave him monastery (poshala)
extensive in size meant for the Tapagachha sects of the Jains, and
issued a farman to that effect, so that he may live there with all
comforts. 12
Another Jain saint Bhim Vijaya Suri came into contact with
Aurangzeb, when he was at Ajmer during 1679. This jain saint having
good relations with Asad Khan ‘the wazir,’ had an interview with the
emperor and succeeded in obtaining a farman, for the relief of certain
Jain monasteries (upasryas) at Ajmer, Merta, Sojat, Jaitrana and
Jodhpur, which had been taken under Khalsa. The event is narrated in
13
Pattawali Samuchchaya.
130
interfering in their religions activities on account of escheat.
Ultimately a farman was issued in the name of Jinchandra. It was
ordered in the farman to the jagirdars, faujdars, karoris and zamindars
of the empire, that, as many parties of the Hindus have built many
dwellings and houses in specific cities and towns of the empire and
are given as charity to them. These (residents of the said dwellings i.e.
Sadhus), while residing in them remain busy in praying for the
perpetuation of this eternal empire.
But some people interfere with the conditions (of their life) on
account of escheat. Now it is ordered to the effect that no one should
cause hindrance in their activities on that account, because throughout
the empire, the residential houses of the people are exempt from
escheat and its collection is prohibited, an order is being issued that in
case of the arising of such situation it must be regarded as a rule, that
no one should on this account interfere in the activities o f the said
people from this date onwards. So that they may live in peace and
tranquility in those houses and may pray for the perpetuation of this
eternal empire and may not (be obliged to) come again to the court to
ask for justice in this connection. This order should be treated as their
strict responsibility. Written on the 19 Rabi II nd of 27 th regnal year (i.e
14
1686 A.D).
14
Jnanchandra, Alamgir’s Atitude Towards Non-Muslim Institutions. JPHS, January, 1959. vol-VII, part-I,
p.p.36-39.
131
on the bank of Ganges at Benaras for his religious preceptor,
Bhagwant Gosain, but certain persons had been harassing the Gosain.
15
Jnan Chandra , Aurangzib and Hindu Temple, JPHS, January 1957, vol-V, part-I, p.p.248-249.
132
and to consider him exempt from all dues and taxes and not to demand
from him a new sanad every year. 16
16
Ibid – p.250.
17
Assam was conquered by Mirjumla in 1663 A.D. c.f. J.N. Sarkar. A Short History of Aurangzeb, Oreint
Longman Ltd. Delhi, 1979, p.p.104-108.
133
revenue taxes and other cusses or demand a fresh Sanad. Considering
this as binding upon them, they should not deviate from it. Written on
2 nd Safar of 9 th year of the accession of his Majesty. 18
18
Jananchandra, Aurangzeb and Hindu Temples, JPHS, Jan. 1957, vol-V, part-I, p.251.
134
of 330 bighas of cultivable land has been conferred upon him, harvest
after harvest, year after year. The grant of land referred to above sha ll
be measured, demarcated and released in favour of the grantee without
any change or alteration. No kind of imperial tax, whatsoever, shall
be demanded. In this respect the imperial order shall not be called for
renewal every year. Written on 19 Ramzan, 35 th regnal year (6 th June
1691 A.D). 19
19
Jalaluddin, Some Important Farmans and Sanads of Medieval period in the Institutions of U.P. Studies in
Islam, January 1978, vol-XI, No.1, p.p.44-46.
135
There is another undated letter bearing the seal of Narayan Das
Mansabdar written on behalf of Raja Sajan Singh. The letter addressed
to one Mirdha, stating that he must have met Ganesh Bharati (the jogi)
face to face: The letter also mentions that Ganesh Bharati feeds
travellers and is worthy of offering prayers. The adressee is urged to
deal kindly with Ganesh Bharati and further states that in case the
emperor travels towards that side, he should appoint a few soldiers
with him, so that soldiers of the army may not bother him (i. e Ganesh
Bharati)20
20
Satish Chandra, some religions Grants of Aurangzeb to Maths in the state of Marwar, Indian History
congress, Jabalpur, 1970, vol-I, p.405.
21
Ibid – p.406.
22
Ibid – p.407.
136
4.10 Aurangzeb’s grants to the Pujaris (preists) of
Mahakaleshwar Temple of Ujjain
23
Jhan Chandra, Alamgir’s Grants to Hindu Pujaris, JPHS, January 1958, vol-VI, part-Ist, Doc.No.I, p.57.
137
Parawan of Islam Khan to the son of Kuka Brahman
24
Ibid – Document No. II p.p.57-58.
138
the original allowance as well as the increment, be paid to him daily
as Sadqah (charity) on behalf of His Majesty from the said source, so
that he may peacefully keep himself engaged in praying for the
perpetuity of the eternal government of his Majesty. This was issued
under the seal of Khan i Zaman slave (Banda) of Badshah Alamgir.
This is undated Khan i Zaman was appointed subahdar of Malwa on I st
Rajab of 26 regnal year. 25
25
Ibid – Document No. VII, p.p.60-61.
26
Ibid – Document No. XI, p.64.
139
they may utilize it for their livelihood and pray to God for the
perpetuity of the state. This was issued under the seal of Muhammad
Sami the slave (Banda) of Badshah Alamgir and is dated 8 Jamadi II nd
of 8 th regnal year. 27
27
Ibid – Document No. XI p.65
28
K.K. Datta, Some Firman, Sanads and Parawan s (1578-1802 A.D). State Central Records office, Bihar,
Patna, 1962 Document, No. 60, p.30
29
Ibid – Document No. 64, 31.
30
Ibid – Document No.330, p.77.
140
Parwana of Aurangzeb’s reign against the harassment of the
saints, by the Zamindars
31
Ibid – Document No. II p.p.57-58.
32
Ibid – Document No. II p.p.57-58.
141
Parawana of Mukhtar Khan in the name of Roop Dharam Das
Gosain and other Bairagis
142
of the emperor. Strict care should be taken in this matter and
disobedience should not be done.
This parwana of Jafar Seljuqi dated 13 Zil Hijj 1069 A.D, states
that, it was ordered to the officials (mutasaddis) of pargana Mahaban,
that as the priest of the temple (Devala) of Madan Mohan informed the
emperor that the cows and cattle of that temple grazed free of tax in
the villages of Bandrubi, Begumpur, Mansarovar and Piparyah,
therefore, he ordered that they should be permitted to graze, as of old
custom free of tax. 34
33
R.A. Alavi, Twenty documents on the temples of Vrindavan and their Priest during the reign of
Aurangzeb, Journal of Social Sciences and Humanities (North Eastern Hill University) January-June ,
1998, vol-I, No.1, p.p.108-109.
34
Ibid – p.p.110-111.
143
Parwana of Muhammad Ali by the order of Aurangzeb,
confirming the grant of Shahjahan
This parwana, with the seal of Mohammad Ali as the Khan azad-
i- Padshah Alamgir, with illegible date, states that, Shahjahan in the
5 th Ilahi year had assigned 80 Bighas and 9 Biswas land to Gosain Das
in Mathura by way of madad-i-māash. He appealed now to the
imperial court and received orders form the administration for its
confirmation. 35
35
Ibid – p.112.
36
Ibid – p. 113.
144
(enforcing officer) to examine the papers. Raja Bijay Singh secured
suspension of this process by assurances of enquiry and justice. His
officials were to see the papers and restore land if the complaint was
found true. 37
37
Irfan Habib, A Documentary History of Gosain’s of Chaitanya sect of Vrindava, op.cit. p.142.
38
R.A Alavi, Twenty Documents on the Temples of Vrindavan and their Priest during the reign Aurangzeb.
Op.cit, p.115.
39
Macauliff – op.cit. vol-IV, p.p. 301-302.
145
religion distinct for others and performed miracles an evidence of
truth of his mission. 40 Aurangzeb summoned the Guru by writing a
letter that, the ancestors of both of us were friendly to each other, so I
41
invited you to grant me a sight of thee. Guru Har Rai received
emperor’s letter at Kiratpur. The Guru sent his son Ram Rai to Delhi.
At Delhi Ram Rai had an inter view with the emperor and Ram Rai
satisfied him and his nobles by altering of the hymns of Guru Nanak.
42
It is also said that Aurangzeb granted a piece of land, free of tax to
Ram Rai around the area of Dehra Dun. 43
Gur Har Rai nominated his younger son Har Kishan as his
44
successor before his death in 1661 A.D. It is said that Aurangzeb
tried to meet Guru Har Kishan and sent Raja Jai Singh of Amber to
escort the Guru to Delhi. But the Guru declined the invitation on the
pretext that his brother Ram Rai was already with the emperor. 45
Guru Tegh Bahadur was the son of Guru Hargobind and became
the Guru after the death of Guru Har Kishan. He remained the head of
his sect for fifteen years. He founded the city of Anandpur Sahib,46
and adopted the title of Sachha Padshah (true king) 47 which was an
indication of temporal as well as spiritual headship. It is said that,
40
Ibid – vol-IV p.304.
41
Ibid – vol-IV p.306.
42
Ibid – vol-IV, p.307-309.
43
J.S. Grewal, The Sikhs of the Punjab, Delhi, 1994, p.69.
44
Macauliff, vol-IV, op.cit, p.314.
45
Ibid – vol-IV, p. p.318-323.
46
Sujan Rai Bhandari, Khulasatut-Tawarikh, portions translated by Iqbal Husain-in Sikh History from
Persian sources ed. J.S. Grewal & Irfan Habib, Tulika N. Delhi, 2007, p.92.
47
J.D. Cunnigham, A History of the Sikhs, op.citp.59.
146
Guru Tegh Bahadur, during one of his journey came to Kashi
(Banaras), Ram Singh, the son of Raja Jai Singh wrote a letter to the
Guru and requested him to accompany with imperial army on the
expedition to Kamrup (i.e. Assam). The Guru accepted the invitation
and reached Kamrup with the army via Munghyr, Rajmahal and
Malda. The Raja of Kamrup, gave up the idea of war with the
imperialist on the advice of the Guru and patched a treaty. 48
Guru Gobind Singh was the son and successor of Guru Tegh
52
Bahadur. He was born at Patna during 1666 A.D. He became the
tenth and last Guru of the Sikhs after the death of is father in 1675
48
R.R. Chaturvedi, Uttari Bharat Ki Sant Parampara, op.cit. p.324.
49
Macauliff. Op.cit vol-IV, p.p.378,381,387.
50
Syed Ghulam Husain Khan-Siyar ul Mutakhirin, Eng. Trans. Haji Mustafa , Low Prince Publication,
Delhi, 1990, vol-I, p.85.
51
Khushwant Singh, A History of the Sikhs (1469-1839), Oxford University Press, London, 1963, vol-I,
p.74, f.n.26.
52
Macaufliff op.cit. vol-IV, p.p.357-58.
147
A.D.A.D. Guru Gobind Singh reorganized the Sikhs under the banner
of ‘Khalas’ (the pure). The followers of Khalsa having the common
name of ‘Singh’ with five symbols, i.e Kesh (hair) Kangha (comb)
Kara (a bracelet) Kirpan (dagger) for self defense and Kichcha
(nekar). Now the Sikhs became a community with separate identity,
and evolved a military organisation. 53
148
letter ordering the governor to conciliate the Guru and persuade him to
meet the emperor. Guru Gobind Singh decided to meet Aurangzeb, set
out for the Deccan in order to represent the actual state of affairs to
the emperor. But on his way he heard the news of the death of
Aurangzeb at Ahmadnagar on 3 March 1707 A.D.
149