Aurangzeb and His Relations With Non-Sufi-Saints

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AURANGZEB AND HIS RELATIONS WITH

NON-SUFI-SAINTS

Much has been written, on the religious policy of Aurangzeb and


the debate is still going on. The main concern here is to analyse
Aurangzeb’s attitude towards non-Muslim religious divines and
religious institutions of the time. As he was a religious minded person,
he paid much regard to the divines of different religions. Aurangzeb
financially supported a large number of saints, priests and Bairagis
etc, of various religions and sects. So the policy of patronizing
religious divines commenced by Akbar, was continued during the
reign of Aurangzeb.

The allegations of demolition of temples and persecution of


Hindus by Aurangzeb are refuted strongly by so many scholars on the
basis of contemporary records. 1

If we go through the contemporary sources and documents, they


will reveal that the non-Muslim religious divines were not molested or
persecuted and they were supported financially by the emperor. This
reveals, that he was not a fanatic or bigoted emperor on the other
hand, his farman to different non-sufi saints and various temples
shows that he was inclined towards religious toleration.

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:

“Narapati tithan ye raje Auranga, Jakiajna bahe


akhanda.

Iti bhiti byape nahi koya, yaha upagara nripati kai


hoya”

(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).

Another Jain poet Ramchandra in his work ‘Ram Vinod’


compiled in 1720 V.S. admires Aurangzeb as:

“Mardano our mahabali Aurangasahi naranda Tasa


raja main harsha sun racho sastra ananda”

(i.e. king Aurangzeb is gallant and valiant. In his reign I composed


this book with all joy and peace).

The religious tolerance of Aurangzeb is expressed by Jagat Rai,


in the colophon of an author of Digambara sect, his work
‘Padmanandi Panchvisika’ dated 1722 V.S., writes-

“Raja Karai Sri Aurangasahi, jake nahi kisi parvahi na bhai


2
bhita kachhu take raja, dharmi bhavijana padhana ke kaja”

(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:

“Aurangshah Dilli Sultana


3
prabal pratap jagat sat jana.”

(i.e. Aurangzeb the Sultan at Delhi. His glory is known throughout the
world).

The composite culture of the Mughal court, which was an


important feature of Akbar’s reign, continued upto the period of
Aurangzeb. The percentage of Rajput nobility was far more (i.e
31.6%) during the reign of Aurangzeb as compared to the previous
reigns (Shahjahan 22.4%). 4 Bhushan and Virind, the Hindi poets were
present at his court, and he used to listen their Hindi compositions. 5

4.1 Aurangzeb and the Goswamis of Jangambari Math of


Benaras

Aurangzeb continued to patronize the Jangams of Benaras as his


predecessors. By an order bearing the date 1071 A.H, (27 August 1660
A.D) on the reverse side, with the seal of an officer Inayatullah,
Aurangzeb confirmed about 200 bighas of land as madad-i-maāsh to
Jangams, which was previously granted by the farman of Akbar (dated
5 Rabi II nd , 993 A.H/27 March 1585 A.D) and by the farman of

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.

During the 7 th regnal year, the Jangams appeared before an


imperial officer Abu Jafar and brought the witnesses of the people, for
their claim of the possession of land and that they were being alive.
An order ‘hasb ul hukm’ of Aurangzeb was issued with the invocation
of Allahu Akbar and bearing the seal of Badshah Alamgir on the top
addressing the present officials of pargana haweli Chunadah, that 100
bighas of land was granted to the brotherhood of Jangams by the
farman of Shahjahan in his 2 nd regnal year.’ It was ordered that the
above mentioned land was left in their (Jangams) possession and the
officers should not interfere in any of their matters, so that they may
remain in praying for the everlasting kingdom. It bears the date of 25 th

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

Another order of Aurangzeb for the Restoration of Property of


Jangams

During 1674 A.D, the Jangams presented themselves before the


emperor Aurangzeb and submitted their case that the Jangams
possessed a haweli at Benaras, the officers of Baitul Mal (imperial
treasury), confiscated their property and charged rent on them, by the
instigation of other worshippers and taken Rs. 500 as rent. Thus this
became the cause of anxiety for Jangams. So, it was ordered to the
Mutasaddis of Muhammadabad alias Benaras, by issuing a hasb-ul-
hukm, that the officers should return Rs. 500, the rent of the haweli
deposited in the treasury, to Arjun Mal, and the haweli be given back
to him, and they (officers) should not interfere in the affairs of the
haweli, so that, they (Jangams) may pray for the perpetuity of the
Everlasting Dominion. The year of this order not given in the
document (as it was not read due to some defects). The document
bears the seal of Inayatullah (dated 1081 A.H/1670-71 A.D),
Muhammad Zahid (1083 A.H/1672-73 A.D), Mufti Nur Allah (1083
A.H/1672-73 A.D), Sayyid Faiz Allah (1082 A.H/1671-72 A.D) and
Muhammad Qasim Abd-al-Ghafur (1074 A.H/1663-64 A.D) 9

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.

4.2 Aurangzeb and the Jogis of Jakhbar

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).

The letter was written with great respect to the Mahant by


addressing him as Shiv Murat, Guru Anand Nath Jio. In this letter the
emperor requested the Mahant to send some well-treated quick silver
without any delay. The emperor also referred to a letter and two tolahs
of quick silver sent by the Mahant earlier. The letter also suggests
that, the emperor and the Jogi came into contact earlier. There is a
document also, of early 1660 A.D. bearing the seal of Aurangzeb, it
states that in the village Thar, Anand Nath hold fifteen ‘ghumaos’ of
land by way of madad-i-maāsh and Aurangzeb increased that grant to
10
twenty ghumaos. So, the letter of Aurangzeb and his land grant to
the Mahant of Jakhbar suggests that he paid much regard to the
religions divines.

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

Emperor Aurangzeb, while his marching towards the Deccan, he


encamped at the fort of Mandsaur in Malwa. During his stay there he
came into contact with the Bairagi. The leader of Khaki Bairagi saints,
Mahant Shri Mangal Das had along religious discourse on truth and
devotion with the emperor. He was very much impressed and pleased
with the saint and he issued a farman in his name to fix an annuity of
Rs. 5 and conferred upon him so many gifts. The farman states, that
all the Sardars, Rajas, Nawabs, chiefs, money lenders and traders are
hereby informed that the emperor Alamgir on his way to Deccan war,
encamped at the fort of Mandsaur has issued a royal injunction,
referring to the stay of a team of Khaki Bairagi Saints on the bank of
Raja Jasrat’s tank, near Qasba Dharampuri also known as Khilchipur.

The leader Shri Mangaldas Maharaj had a religions discourse


with the emperor, who was very pleased to know that in his realm
there was such a good place and such an angelic saint (like
Mangaldas) upon whom he was pleased to fix an annuity of Rs. 5 from
each Qasba and Mauza and gave him a royal farman and the same has
been engraved on copper plate handed over respectfully to the
honoured Mahant with a Khilat (robe of honour), a horse, a drum, a
mace, a silver umbrella together with 200 dirhams. This is to be taken
as royal injunction to be followed without demur, for ever. These
religious property rights were invested to the Mahant without any

129
condition attached thereto. This was to be taken as a certificate of
11
grant for future use also.

4.4 Aurangzeb’s Relations with Jain Saints

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.

Aurangzeb’s farman to Jinchandra Suri a Jain Saint

It was during the 27 th regnal year of Aurangzeb, that Jinchandra


Suri, a Jain saint petitioned before the emperor, that some people were
11
S.K.Bhatt, Two Persian Documents Relating to the Religions Policyt of the Mughals: A Parwanah of
Aurangzeb and a parwanah of Muhammad Shah, Indian History Congress, 1975, p.p. 358-360.
12
Jnan Chandra, Alamgir’s Tolerance in the light of contemporary Jain Literature, Journal of Pakistan
Historical Society, October, 1958, vol-VI, part IV, p.p.269-270, henceforth –JPHS.
13
Ibid –p.270.

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).

4.5 Aurangzeb’s Farman for Bhagwant Gosain of Benaras

It was during 23 rd regnal year, that Raja Ram Singh represented


to the court, that, his father had built a mansion in Mohalla Madho Rai

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.

Therefore, a royal farman was issued, directing the present and


future officers, that no person shall in any way interfere or disturb the
Gosain, so that he may continue with peace of mind to offer prayers
for the continuance of our God-given empire. Consider this as urgent
matter. The farman is dated 17 th Rabi II nd 1091 A.H. 15

4.6 Aurangzeb’s farman of land grant to Ramjivan Gosain


of Benaras

It was during 30 th regnal year, dated 1098 A.H, that Aurangzeb


issued a farman in the name of Ramjivan Gosain and his sons,
granting land in Benaras. The farman states, that, as two plots of land
measuring 588 daira, situated on the bank of the Ganges at the Beni
Madho ghat in Benaras are lying vacant without any building and
belong to Bait-ul-Mal (i.e. imperial treasury), we have therefore
granted the same to Ramjivan Gosain and his son as inam, so that after
building dwelling houses for the pious Brahmins and holy faqirs on
the above mentioned plots, he should remain engaged in the
contemplation of God and continue to offer prayers for the
continuance of our God-gifted empire. It is, therefore incumbent on
our illustrious sons, exalted ministers, noble umara, high officials,
daroghas and present and future Kotwals, to follow this ordinance, and
to permit the above mentioned plots to remain in the possession of the
aforesaid person and his descendents from generation to generation,

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

4.7 Aurangzeb’s Farman to Sudaman Brahman, Pujari


(Priest) of Umanand temple of Gawhati, Assam

There is a farman of Aurangzeb issued on 2 safar of 9 th regnal


year, in favour of Sudaman Brahman, priest of Umanand temple of
Gawhati, Assam. This priest, held a piece of land and income of some
forest land granted by the rulers of Assam for their maintenance. So,
17
Aurangzeb, after the occupation of the province of Assam, issued a
farman confirming the earlier land grant and income, in favour of the
said temple and its Pujari.

The farman, addressed to the officials, of patta Bangesar in the


pargana of Pandu in the Sarkar of Dakhinkul, that 2 ½ bighas of land
out of village Sakara, the Jama of which was thirty rupees, settled on
Sudaman and his son, the Pujari of Umanand, according to the orders
of the previous rulers. And out of the aforesaid maintenance, Rs. 20 in
cash out of the Mahsul (collections) of the said village, and the jungle
land exclusive of the Jama from ‘Intakhali’ village, being settled as
the maintenance of the aforesaid grantee. So, it is incumbent upon
them (the officers) to leave the cash and the land in possession of the
above mentioned perpetually, permanently and for life time. On that
they (grantees) may utilize them for their maintenance and ‘bhog’ and
engage themselves in prayers for the continuance of the kingdom to
eternity. They should not allow any let or hindrance on account of

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

4.8 Aurangzeb’s farman to Mahant Balak Das Nirvani of


Balaji Temple at Chitrakoot

Chitrakoot is a great centre of pilgrimage in northern India. The


famous temple of Balaji had derived the attention of emperor
Aurangzeb who, in due recognition of the religious sanctity of the
place, issued a farman in 1691 A.D, conferring a big grant on its
Mahant Balak Das Nirvani. The grant comprises of eight villages as
muafi and 330 bighas of land situated in Sarkar Kalinjar Suba of
Allahabad, for the purpose of meeting the expenses of ‘Puja and bhog’
of Thankur Balaji. From the income of another pargana a daily
allowance of one rupee has also been granted for the above purpose.

The farman with the invocation Allahu Akbar on the top,


bearing the title and seal of the emperor, as farman of Abul Zafar
Muhiuddin, Muhammad Aurangzeb Bahadur Alamgir Badshah Ghazi.
The farman states, that eight villages in the paraganas from Sarkar
Kalinjar, have been granted as muafi in favour of Mahant Balak Das
Nirvani of chitrakoot for the purpose of meeting the expenses of puja
and bhog of Thakur Balaji. The officials, present and future, shall
treat the grant of the above villages conferred upon the aforesaid
grantee in perpetuity and generation after generation. Further it has
been enjoined that a daily allowance of one rupee (Re.1) be awarded
to the grantee from the income of the other villages and a further grant

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

4.9 Aurangzeb and the Jogis of the Maths of Marwar

There are certain documents pertaining to the grants of


Aurangzeb to the jogis of Marwar. The earliest document dated 7 th of
Rajab of 25 th regnal year of 23 rd July 1681 A.D, bearing the seal of
Inayat Khan, written in Persian, states that Ganesh Bharati faqir has
his watan in village Kharantiya (pargana Siwana) in Ilaqa
(area)Jodhpur and that a group of faqirs reside with him. It is ordered
that no one should bother this faqir, so that he may feel reassured, and
pray for this kingdom.

Another document dated 14 Rajab of 24 th Rajab of 24 th regnal


year of 31 July 1680 A.D states that Panth Bhartiya faqir has
represented that he has lived for long in village Kharantiya that he
supplies water etc to any traveller who passes that way and look after
his comfort. However some persons seek to harm him. It is therefore
ordered that no one shall bother him, and that he should remain settled
where he is.

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

In another Hindi letter dated 14 Bedi Jeth 1730v.s. written on


behalf of Maharaja Surajmal, states that, though Jodhpur has been
made Khalsa, the swami should not be molested. 21

Another parwana bearing the seal of Inayat Khan, dated 6 Jamada II nd


of 30 th regnal year of 10 th May 1686, states that Panth Bharati etc. had
for a long time been cultivating 100 pakka bighas of land, and
spending money on providing food to travellers. The hasilat of the
aforesaid land were therefore exempted according to the usual
formula.

There are also the grants of Aurangzebs reign to Nath Panthi


Jogis. The grant dated 7 th Safar of 33 rd regnal year of 1 st December
1688 was in the of Dharmanath (jogi), who is asked to pray for the
empire. The Zamindars and jagirdars are directed not to demand the
hasilat etc. from him. 22

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

There are a large number of parwanas and sanads issued by


subahdars of Malwa, between the 7 th and 48 th years of Aurangzeb’s
reign, granting daily allowances and charities to a certain Brahmin
family of Ujjain which was attached to the Mahakaleshwar temple,
which is one of the most important Shavite temple of India. These
parwanas and sanads reveals that Najabat Khan, the subadar of Malwa
granted a daily allowance of threee Muradi Tankas to one Brahman
named Kuka in the 17 th regnal year, the same allowance was granted
to his son Kanji, and it was increased to four annas by Habibullah al
Hasani in the 19 th regnal year.

The parwana of Najabat Khan in the name of Kuka Brahman

The parwana states, that, may it be known to the Mutasaddis of


chabutra Kotwali, pargana Shahjahanpur, those at present and future,
that Kuka Brahman has petitioned, that he has a big family and h as no
means of livelihood. Therefore, a daily allowance of 3 Muradi Tankas
is fixed for him. This order shall come in effect from 20 th Ziqada of 7 th
regnal year. This shall be paid to him out of the income f the said
Chabutra, so that he may utilize it for his livelihood and may pray for
the perpetuity of this eternal state. This was issued under the seal of
Najabat Khan, follower (murid) of Badshah ‘Alamgir’ and is dated 21
Ziqada of 7 th regnal year. 23

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

The son of Kuka Brahman, Kanji, represented to the court, as his


father died, so the allowance fixed for his father, now should be fixed
for him. The parwana states, that may it be known to the Mutasaddis
of Chabutra Kotwali in Darul Fatah Ujjain, of present and future, that
Kanji, son of Kuka Brahman, has petitioned that under previous orders
3 Muradi Tankas were fixed as allowance for his father Kuka, who has
now died, and prayed that the said allowance should be fixed as daily
allowance from 20 th Rajab (regnal) year 17 th for Kanji, son of Kuka.
This allowance shall be paid to him from the income of this mahal, so
that he may utilize it as the means of his livelihood and pray for the
perpetuity of the state. This bears the seal of Islm Khan bin Husain
Ali, follower (murid) of Shah Alamgir. 24

Parwana of Khani Zaman to Kanji Brahman for the increment of


his allowance

Kanji Brahman presented himself to the court and petitioned


that, as his family was very big and it was not possible for him to meet
all his expenses within that allowance. So, a parwana was issued by
Khan i Zaman, which state, that May it be known to the Mutasaddis of
pargana Shahjahanpur, under the sarkar of Sarangpur of Subah Malwa,
present and future, that Kanji, who had been receiving 3 Muradi
Tankas from the income of Chabutra Kotwali of the said pargana, as
daily allowance from old days, has now represented that his family is
very big and it is not possible for him to meet all his expenses within
that allowance. Therefore it is ordered that four annas which includes

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

Parwana of Husain Ali, to Kanji Brahman

This parwana states, that may it be known to the Mutasaddis of


pargana Dhar, those at present and future, that Kanji Brahman has
petitioned that he charity (Khairat). Therefore it is orderd that out of
the amount collected at the harvest of Kharif 1083, this amount shoul d
be given to him, so that having met his expenses, he may keep himself
engaged in praying for the perpetuity of the eternal state. This was
issued under the seal of Husain Ali bin Islam Khan, follower ( murid)
of Shah Alamgir, and is dated the 2 nd Rajab of 18 th regnal year. 26

Parwana of Muhammad Sami to Murar and Kuka Brahman

This parwana of 8 th regnal year, states, that Murar Brahman and


his elder brother Kuka have petitioned that they had been getting for
the last 50 years, 50 dam i.e 1 Muradi Tanka annually from the
income of chabutra kotwali for the services rendered to the
worshippers of God (Bandgan-i-Ala Hazrat). Therefore, these lines
are issued to the Mutasaddis of Chabutra Kotwali that according to the
old procedure, the said amount be paid to the following men, so that

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

4.11 Aurangzeb Relations with other Saints and Jogis

Aurangzeb’s grant to Gharibnath Sanyasi and two Maths

A parwana dated 9 th Muharram of 43 rd regnal year of Alamgir Badshah


dated 7 th June 1699 A.D, for the grant of the Math Lohiar and Math
Mondela, in the name of Gharibnath, a disciple of Harkaran Gosain,
Sanyasi, as Madad-i-maāsh. 28

Another Parwana dated 21 Jamadi I, 1102A.H/18 th December


1695 A.D, in the name of Gharibnath Sanyasi disciple of Harkaran
Sanyasi, ordering the release of the Math Mondela and Math Lohiar,
in pargana Majhowra, as madad-i-māash. 29

A Sanad in the name of Kishnu Das Bairagi

Sanad dated 4 th Ramzan 1080 A.H/26 th January 1669 A.D,


issued for the grant of the village Khandual Khurd, in pargana Haveli
Rohtas in the name of Kishnu Das Bairagi for the expenses of the
faqirs and needy persons. 30

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

Parwana dated 25 th Rabi ul sani of 43 rd regnal year of Alamgir


Badshah 21 st October 1699 A.D, addressed to the Amil and Thanadars
of pargana Dangsi, intimating, that in the villages Sarairathan and
Ladavli, in pargana Dangsi, sacred ‘Asthans’ and places of saints
exist. The Zamindars were, without any consideration keeping their
camps causing harassment to the residents of those places. They
should, therefore, put a stop to this practice and get their camps
shifted to the old thana or some other places. 31

Sanad of land grant of Aurangzeb’s reign in the name of


Pursautam and Pursuram Gir Sanyasi

Sanad dated the 22 nd of Moharram, 17 th regnal year of Alamgir


Badshah, (9 th May, 1673 A.D), for the release of 20, bighas of rent
free land in the village Amarpur, in pargana Nanaur, in the names of
Pursautam and Pursuram Gir Sanyasi, as madad-i-māash. 32

4.12 Aurangzeb and Goswamis of Chaitanya sect of


Vrindavan

There are a large number of documents of Aurangzeb’s reign


pertaining to the land grant to the Goswamis and temples of Mathura
and Vrindavan.

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

Mukhtar Khan, the governor of Suba Akbarabad issued a


parwana on 1 st Shawwal 48 th regnal year of Aurangzeb, bearing the
seal and date 1121 A.H. The parwana addressed to the officials of
pargan Islamabad alias Mathura, states that, it has come to the
knowledge that Roop Dharam Das, one of the sons of Swami
Birjanand has now resigned worldly life. When the village and
pargana Brindaban was a jungle and did not have any settlement, h e
constructed a house and formulated the rules of headship regulations
of his sect, that he should be unmarried and recluse. He should not
demand any thing and remain recluse; and remain engaged in
worshipping the most high (Samad). He should travel in Braj country.
He should not ask for alms or stay else than in Braj country, and the
Hindu Muslim ascetics who, are hungry and come to him should be
entertained. The Zamindars of the pargana of Braj country, should pay
one rupee annually per village in addition to the revenue for the
maintenance of the group of bairagis, accompanying him. This amount
should be paid half in kharif crop and half in Rabi crop.

Meanwhile Birjanand was appointed the successor of the sons of


Roop Dharam Das by the consent of the Zamindars and the said
amount was fixed as a sacrifice over the head of the emperor, as
charity to the ascetics and the poor without any loss to the government
revenues. They should deliver the stipulated amount at the time of
realization of every crop each year for the maintenance, so that they
may remain busy in prayer for perpetuity and permanence of the rule

142
of the emperor. Strict care should be taken in this matter and
disobedience should not be done.

On the reverse (Zimn), it is written that fixed endorsement in the


name of Roop Dharam Das, one of the sons of Swami Birjanand, to
the effect that all the jagirdars and zamindars of the following Mahals,
should pay one rupee annually for each village in the parganas within
the jurisdiction of Islamabad alias Mathura etc. in the environs of the
capital Akbarabad. This payment should be in addition to the
revenue. 33

This document indicates that Mughal Administration during


Aurangzeb’s reign was supporting financially, the religious divines of
various religions and granting full religious freedom to them.

Parwana of Jafar Seljuqi, by the order of emperor Aurangzeb,


permitting the grazing of cows of Madan Mohan Temple

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

Parwana of Itiqad Khan for the corfirmation of previous grant

This parwana of Itiqad Khan dated 26 Zil Hijj of 41 st regnal


year, bearing his seal as Itiqad Khan the slave and Khan azad of
emperor Aurangzeb, with the date of 37 th regnal year. The parwana
states, addressing to the officials (mutasaddis) of pargana Islamabad.
As it reached the emperor that 89 Bigha and 9 Biswas of land from
Rajpur village of the aforesaid pargana belonged to Gosain Das, the
heir of Sri Chand. The emperor considering the facts had confirmed
that land on him. 36

Parwana of Bijay Singh by the order of Prince Azam

The Mughal princes also took keen interest in solving the


disputes among the priests of the temples of Vrindavan. On e Har Dutt,
the pujari of Radha Raman temple, in 1706 A.D, complained to Prince
Azam through his sevaks (servants) against Gobind Charan, pujari
(priest) of Govind Dev Temple, for having occupied his land. The
prince ordered the Nazim (governor) of Ajmer to send sazawal

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

So, a parwana was issued by Bijay Singh dated 1 st Moharram


1118 A.H with his seal as Bijay Singh, the slave of emperor Almagir
and date of seal is 1112 A.H. The parwana addressed to Paras Ram
and Sankhi Achin Das, states that Har Dutt son of Manindar Gosain,
the pujari (priest) of Sri Radha Raman presented himself through his
servants before prince Azam, and represented that the land possessed
by him had been usurped by Gobind Charan Gosain, pujari of Thakur
Gobind Deo. The order were issued that the Sazawal of governor of
Suba Ajmer should verify the property documents and help the
rightful claimant. 38

4.13 Aurangzeb’s relations with Sikh Gurus

Guru Har Rai


Guru Har Rai was at Kiratpur during the war of succession
among the sons of Shahjahan. Dara Shikoh, strong claimant for the
Mughal throne, after the defeat at the hands of Aurangzeb fled
towards Punjab. During his flight, he met Guru Har Rai and sought his
blessing. 39 So, the meeting of Dara and the Guru was reported to
Aurangzeb, who had proclaimed himself as the emperor of India. It
was reported that the Guru blessed Dara and assisted him in opposing
the emperor. It was also complained that the Guru was preaching a

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

Guru Har Kishan

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

Aurangzeb and Guru Tegh Bahadur

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

According to Macauliff, he was invited by Aurangzeb to Delhi,


and the emperor offered him to adopt his faith, and on his refusal, he
was executed by the emperor’s orders. 49 But, that was not the case, as
it is said that Guru Tegh Bahadur had relations with a saint named
Adam Hafiz, who gave protection to miscreants and they also
interfered in the matters of the government. Ultimately an imperial
army was sent against them, they were defeated and imprisoned and
the saint (Adam Hafiz) was banished from the place, and Guru Tegh
Bahadur was brought to Delhi and son that charge of political nature
he was ordered to be executed. It was during 1675 A.D. 50 Aurangzeb
was not present at Delhi at the time of the Guru’s execution. 51

Aurangzeb and Guru Gobind Singh

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

The Guru instructed his followers to send, horses, and arms as


offering instead of other things. The Sikhs gathered around Guru
Gobind Singh in large numbers at Anandpur and enlisted themselves
in Guru’s army as their number increased considerably, they started
plundering nearby villages for food and fodder. The hill chiefs were
alarmed due to the growing power of the Guru and they considered the
Guru as a threat to them. They ultimately approached the emperor for
help as those hill chiefs were the vassals of the emperor.

Thus, combined forces of the Mughals and the vassal chiefs


attacked Anandpur and be seized it. The Sikh fought bravely but
pressed hard, the Guru was compelled to leave Anandpur, during his
flight through a flooded steam he was attacked by some troops ,
ultimately the Guru reached chamkaur, but only after losing his two
sons during the fight. Meanwhile his two younger sons were captured
and taken to Sirhind, where they were put to death by the governor.
After wards, Guru Gobind Singh wrote a long letter known as
(Zafarnama) to Aurangzeb and complained about the misdeeds and
distrustful behaviour of the emperors officers. Aurangzeb, it appears
not interested in destroying the Guru. Aurangzeb, it is said sent a
confidential messenger to Munim Khan, the governor of Lahore with a
53
See Indu Bhushan Banerjee, Evolution of Khalsa, Calcutta, 1947, vol-II.

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

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