“The Mughal rulers of the Punjab were evidently concerned with the growth of the Panth, and in 1605 the Emperor Jahangir made an entry in his memoirs, the Tuzuk-i-Jahāṅgīrī, concerning Guru Arjan's support for his rebellious son Khusrau Mirza. Too many people, he wrote, were being persuaded by his teachings, and if the Guru would not become a Muslim the Panth had to be extinguished. Jahangir believed that Guru Arjan was a Hindu who pretended to be a saint, and that he had been thinking of forcing Guru Arjan to convert to Islam or his false trade should be eliminated, for a long time. Mughal authorities seem plainly to have been responsible for Arjan's death in custody in Lahore, and this may be accepted as an established fact. Whether death was by execution, the result of torture, or drowning in the Ravi River remains unresolved. For Sikhs, Arjan is the first martyr Guru.”

— Guru Arjan

W.H. McLeod (2009). The A to Z of Sikhism. Scarecrow Press. p. 20 (Arjan's Death). ISBN 9780810863446.

Adopted from Wikiquote. Last update June 3, 2021. History

Help us to complete the source, original and additional information

Do you have more details about the quote "The Mughal rulers of the Punjab were evidently concerned with the growth of the Panth, and in 1605 the Emperor Jahangir…" by Guru Arjan?

Guru Arjan 7

The fifth Guru of Sikhism 1563–1606

Related quotes

“After Guru Arjun Deva had been tortured and done to death by Jahangir, he [Ahmad Sirhindi] wrote in letter No. 193 that “the execution of the accursed kafir of Gobindwal is an important achievement and is the cause of the great defeat of the Hindus.””

Guru Arjan (1563–1606) The fifth Guru of Sikhism

Sita Ram Goel: Muslim Separatism - Causes and Consequences.

“There was a Hindu named Arjan in Gobindwal on the banks of the Beas River. Pretending to be a spiritual guide, he had won over as devotees many simple-minded Indians and even some ignorant, stupid Muslims by broadcasting his claims to be a saint. They called him guru. Many fools from all around had recourse to him and believed in him implicitly. For three or four generations they had been peddling this same stuff. For a long time I had been thinking that either this false trade should be eliminated or that he should be brought into the embrace of Islam. At length, when Khusraw passed by there, this inconsequential little fellow wished to pay homage to Khusraw. When Khusraw stopped at his residence, [Arjan] came out and had an interview with [Khusraw]. Giving him some elementary spiritual precepts picked up here and there, he made a mark with saffron on his forehead, which is called qashqa in the idiom of the Hindus and which they consider lucky. When this was reported to me, I realized how perfectly false he was and ordered him brought to me. I awarded his houses and dwellings and those of his children to Murtaza Khan, and I ordered his possessions and goods confiscated and him executed.”

Guru Arjan (1563–1606) The fifth Guru of Sikhism

– Emperor Jahangir's Memoirs, Jahangirnama 27b-28a, (Translator: Wheeler M. Thackston) [Jahangir, Emperor of Hindustan, 1999, The Jahangirnama: Memoirs of Jahangir, Emperor of India, Thackston, Wheeler M., Wheeler Thackston, Oxford University Press, 59, 978-0-19-512718-8]

“In the very first year of his reign, he [Jahangir] tortured Guru Arjun Dev to death. His contempt for Hindus comes out clearly in his Tuzuk-i-Jahangiri: “A Hindu named Arjun lived in Govindwal on the bank of river Beas in the garb of a saint and in ostentation. From all sides cowboys and idiots became his fast followers. The business had flourished for three or four generations. For a long time it had been in my mind to put a stop to this dukan-e-batil (mart of falsehood) or to bring him into the fold of Islam.” According to other accounts, he asked the Guru to include some surahs of the Quran in the adi Grantha, which the Guru refused to do. In the eighth year of his reign, he destroyed the temple of Bhagwat at Ajmer. He persecuted the Jains in Gujarat, and ordered that Jain monks should not be seen in his kingdom on pain of death. Finally, he sent Murtaza Khan to Kangra for reducing that city of temples. The siege lasted for 20 months at the end of which he himself went to Kangra for slaughtering cows in that sacred place of Hindus, and building a mosque where none had existed before.”

Jahangir (1569–1627) 4th Mughal Emperor

Goel, S. R. (2001). The story of Islamic imperialism in India.

“In the very first year of his reign, he [Jahangir] tortured Guru Arjun Dev to death. His contempt for Hindus comes out clearly in his Tuzuk-i-Jahãngîrî: “A Hindu named Arjun lived in Govindwal on the bank of river Beas in the garb of a saint and in ostentation. From all sides cowboys and idiots became his fast followers. The business had flourished for three or four generations. For a long time it had been in my mind to put a stop to this dukãn-e-bãtil (mart of falsehood) or to bring him into the fold of Islam.” According to other accounts, he asked the Guru to include some sûrahs of the Quran in the Ãdi Grantha, which the Guru refused to do. In the eighth year of his reign, he destroyed the temple of Bhagwat at Ajmer. He persecuted the Jains in Gujarat, and ordered that Jain monks should not be seen in his kingdom on pain of death. Finally, he sent Murtaza Khan to Kangra for reducing that city of temples. The siege lasted for 20 months at the end of which he himself went to Kangra for slaughtering cows in that sacred place of Hindus, and building a mosque where none had existed before.”

Guru Arjan (1563–1606) The fifth Guru of Sikhism

Goel, S. R. (2001). The story of Islamic imperialism in India.

“Before he died, Guru Govind Singh had commissioned Banda Bairagi, a Rajput from Jammu to go to the Punjab and punish the wrong-doers. Banda more than fulfilled his mission. He was joined by fresh formations of the Khalsa and the Hindus at large gave him succour and support. He roamed all over the Punjab, defeating one Muslim army after another in frontal fights as well as in guerilla warfare. Sirhind, where Guru Govind Singh's younger sons had been walled up, was stormed and sacked. The bullies of Islam who had walked with immense swagger till only the other day had to run for cover. Large parts of the Punjab were liberated from Muslim despotism after a spell of nearly seven centuries. The Mughal empire, however, was still a mighty edifice which could mobilize a military force far beyond Banda's capacity to match. Gradually, he had to yield ground and accept defeat as his own following thinned down in battle after battle. He was captured, carried to Delhi in an iron cage and tortured to death in 1716 A. D. Many other members of the Khalsa met the same fate in Delhi and elsewhere. The Muslim governor of the Punjab had placed a prize on every Khalsa head. The ranks of the Khalsa had perforce to suffer a steep decline and go into hiding.”

Banda Singh Bahadur (1670–1716) Sikh military commander

Swarup, Ram, & Goel, S. R. (1985). Hindu-Sikh relationship. (Introduction by S.R. Goel)

“A man does not become a guru by simply wearing sandals and counting beads on a rosary. One who talks 'Brahma Jnana' and gives stones to his disciples is not a guru. Whatever a guru speaks in words, he must show it in action. First one must practice and after realisation, he must begin to teach others.”

Bhagawan Nityananda (1897–1961) Hindu guru and saint

28
The Chidakasha Gita (1927)

“Many women from Hindu rulers’ families were forcibly married by Muslim kings throughout the medieval period and yet only Shams Siraj Afif narrates in detail of the marriage of Firoz Shah’s mother to Malik Rajjab, a cousin of the king, and emperor Jahangir tells how he demanded daughters of Hindu kings.”

K. S. Lal (1920–2002) Indian historian

Source: Muslim Slave System in Medieval India (1994), Chapter 12

“Banda Singh was impelled by the purest of motives in consecrating himself for the liberation and independence of his people and was an embodiment of selflessness. He always lived up to the principles: ‘Wishing the advancement of the Panth, walking in the path of dharma, fearing sin, living up to truth,’ as enjoined by Guru Govind Singh, who never considered lying, intrigue and treachery as part and parcel of politics.”

Banda Singh Bahadur (1670–1716) Sikh military commander

Life Of Banda Singh Bahadur Based On Contemporary And Original Records Dr. Ganda Singh" https://archive.org/stream/LifeOfBandaSinghBahadurBasedOnContemporaryAndOriginalRecordsDr.GandaSingh/Life+of+Banda+Singh+Bahadur+Based+on+Contemporary+and+Original+Records+-+Dr.+Ganda+Singh_djvu.txt

“The temptation to become the spokesman of all religions was irresistible for him, as for many Hindu gurus before and after. He ended by being the spokesmen of none, and made a mess of whatever religion he touched. He never evolved a criterion for distinguishing dharma from adharma.”

Sita Ram Goel (1921–2003) Indian activist

Freedom of expression - Secular Theocracy Versus Liberal Democracy (1998)
Context: So we are left with Mahatma Gandhi as the first and real prophet of sarva-dharma-samabhâva. (...) The explanations for [Gandhi's] pervert behaviour can be many... Whatever the explanation, the fact remains that he bound the Hindus hands and feet with the shackles of his sarva-dharma-samabhâva, and made them helpless in the face of Islamic gangsterism. At the same time, [Gandhi] gave full freedom to Muslims to deal with Hindus as they pleased. The record of what Muslim did under the leadership of the mullahs and the Muslim League exists in cold print. It never occurred to him to appeal to Muslims even once to practise sarva-dharma-samabhâva vis-à-vis Hinduism. That he thought was against their religion with which he could not interfere. The dope was meant only for Hindus. (...) The temptation to become the spokesman of all religions was irresistible for him, as for many Hindu gurus before and after. He ended by being the spokesmen of none, and made a mess of whatever religion he touched. He never evolved a criterion for distinguishing dharma from adharma.

“In the seventeenth century, Jahangir writes in his Memoirs that after the third year of his accession, “I demanded in marriage the daughter of Jagat Singh, eldest son of Raja Man Singh (of Amer).”27 Raja Ram Chandra Bundela was defeated, imprisoned, and subsequently released by Jahangir.28 Later on, says Jahangir, “I took the daughter of Ram Chandra Bandilah into my service (i. e. married her).””

Jahangir (1569–1627) 4th Mughal Emperor

Tuzuk-i-Jahangiri, quoted from Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan. Chapter 12

Help us to complete the source, original and additional information

Guru Arjan 7

Related quotes

Related topics