Guru Tegh Bahadur (1 April 1621 – 11 November 1675) was the ninth of the ten Sikh Gurus and led the Sikh community from 1665 until his martyrdom in 1675. Born in Amritsar, Punjab, he was the youngest son of Guru Hargobind, the sixth Sikh Guru. Known for his strong principles, courage, and fearlessness, Guru Tegh Bahadur was also a scholar and poet, with 115 of his hymns included in the Guru Granth Sahib, the central religious scripture of Sikhism.
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| Personal life | |
| Born | Tyag Mal 1 April 1621 |
| Died | 11 November 1675 (aged 54) Delhi, Mughal Empire (present-day India) |
| Cause of death | Execution by decapitation |
| Spouse | Mata Gujri |
| Children | Guru Gobind Singh |
| Parent(s) | Guru Hargobind and Mata Nanaki |
| Known for |
|
| Other names | Ninth Master Ninth Nanak Srisht-di-Chadar ("Shield of The World") Dharam-di-Chadar ("Shield of Dharma") Hind-di-Chadar ("Shield of India") |
| Religious life | |
| Religion | Sikhism |
| Religious career | |
| Period in office | 1664–1675 |
| Predecessor | Guru Har Krishan |
| Successor | Guru Gobind Singh |
Guru Tegh Bahadur was executed by the Mughal emperor Aurangzeb in Delhi, India, due to his refusal to convert to Islam and his defense of religious freedom. The sites of his execution and cremation are commemorated by the Gurdwaras Sis Ganj Sahib and Rakab Ganj Sahib in Delhi. His martyrdom is observed annually on 24 November, known as Shaheedi Divas, in honor of his sacrifice.
Biography
Early Life
Guru Tegh Bahadur, originally named Tyag Mal, was born on 1 April 1621 in Amritsar. He was the youngest son of Guru Hargobind, the sixth Sikh Guru, and belonged to the Sodhi clan of Khatris. Guru Hargobind had five sons: Baba Gurditta, Suraj Mal, Ani Rai, Atal Rai, and Tyag Mal, along with a daughter, Bibi Viro. Tyag Mal was given the name Tegh Bahadur, meaning "Brave Sword," after he demonstrated great valor in the Battle of Kartarpur against the Mughals.
Tegh Bahadur was raised in a Sikh household and was trained in archery and horsemanship. His education also included studying ancient Indian texts such as the Vedas, Upanishads, and Puranas. He married Gujri on 3 February 1632.
In the 1640s, as Guru Hargobind neared his death, he and his wife Nanaki moved to the village of Bakala, located in Amritsar district, where they lived with Tegh Bahadur and his wife. After Guru Hargobind's passing, Tegh Bahadur continued to reside in Bakala with his family.
Installation as Guru of Sikhs
In March 1664, Guru Har Krishan contracted smallpox. When his followers inquired about his successor, Guru Har Krishan simply said, "Baba Bakala," which meant the next Guru would be found in Bakala. This statement led to confusion, as many individuals in Bakala claimed to be the rightful Guru, causing the Sikhs to be uncertain about whom to follow.
According to Sikh tradition, a legendary tale recounts how Tegh Bahadur was chosen as the ninth Guru. Makhan Shah Labana, a wealthy trader, had vowed to donate 500 gold coins to the Sikh Guru for saving his life during a shipwreck. He went to Bakala in search of the next Guru and visited each claimant, offering them two gold coins. However, none of them acknowledged his silent promise. Upon meeting Tegh Bahadur, Makhan Shah offered the usual two gold coins, but Tegh Bahadur, recognizing the trader's vow, remarked that the offering was incomplete and asked him to fulfill his promise. Makhan Shah then made up the difference and shouted from the rooftops, "Guru ladho re, Guru ladho re," meaning "I have found the Guru, I have found the Guru."
In August 1664, a Sikh congregation, led by Diwan Dargha Mal, son of a respected follower of Guru Har Krishan, arrived in Bakala and officially appointed Tegh Bahadur as the ninth Guru. Following the custom established after Guru Arjan's execution by Mughal Emperor Jahangir, Tegh Bahadur was always surrounded by armed bodyguards, though he led a simple and austere life.
Journeys
Guru Tegh Bahadur traveled extensively across the Indian subcontinent to spread the teachings of Guru Nanak, the founder of Sikhism. His journeys took him to places such as Dhaka, Assam, Mathura, Agra, Allahabad, and Varanasi, where he established Sikh temples and inspired many to follow the Sikh faith. During his travels, he also initiated the construction of community water wells and langars (free community kitchens) to provide for the poor.
While in Assam, Guru Tegh Bahadur played a role in mediating a conflict between Raja Ram Singh of Bengal and Raja Chakardwaj of the Ahom state (which later became Assam). It was during this time that his son, Guru Gobind Singh, the tenth Sikh Guru, was born in Patna in 1666, although Guru Tegh Bahadur was in Dhubri, Assam, at the time. In honor of this visit, the Gurdwara Sri Guru Tegh Bahadur Sahib was established in Dhubri.
After Assam, Guru Tegh Bahadur journeyed to Bengal and Bihar before visiting Rani Champa of Bilaspur, who offered him land for a Sikh settlement. He purchased the land for 500 rupees and founded the city of Anandpur Sahib in the foothills of the Himalayas.
In 1672, Guru Tegh Bahadur continued his travels through the Malwa region, where he met with the masses and addressed the rising persecution of non-Muslims, further strengthening his resolve to defend religious freedom.
Execution
The traditional Sikh narrative surrounding the execution of Guru Tegh Bahadur is widely recognized. It begins with a group of 500 Kashmiri Pandits who, suffering from religious persecution under Mughal Emperor Aurangzeb, sought help from the Guru. Led by Pandit Kirpa Ram, the Pandits traveled to Anandpur to plead with Guru Tegh Bahadur for assistance in their plight. Prior to meeting the Guru, the Pandits had sought divine intervention at the Amarnath shrine, where one of them reportedly dreamt that Lord Shiva instructed them to seek out the ninth Sikh Guru for help.
Guru Tegh Bahadur, moved by their plight, left his base in Makhowal to confront the Mughal persecution of the Kashmiri Pandits. However, he was arrested at Ropar and imprisoned in Sirhind. Four months later, in November 1675, he was brought to Delhi, where Aurangzeb demanded that he perform a miracle to prove his divine connection or convert to Islam. Guru Tegh Bahadur refused to comply, asserting his faith and principles.
In front of the Guru, three of his companions—Bhai Mati Das, Bhai Dayal Das, and Bhai Sati Das—were brutally tortured and martyred. Bhai Mati Das was sawed in half, Bhai Dayal Das was boiled alive, and Bhai Sati Das was dismembered. Despite the immense suffering, Guru Tegh Bahadur remained resolute in his faith.
On 11 November 1675, Guru Tegh Bahadur was publicly beheaded in Chandni Chowk, a market square near the Red Fort in Delhi. His martyrdom became a symbol of resistance against religious oppression and a pivotal moment in Sikh history.
Historiography of Guru Tegh Bahadur's Martyrdom
Guru Tegh Bahadur's life and martyrdom have been chronicled in numerous historical narratives, blending both Sikh and non-Sikh perspectives, with various accounts offering different interpretations of the events surrounding his execution.
One of the primary sources of Sikh narratives comes from the Bachittar Natak, a memoir written by Guru Tegh Bahadur's son, Guru Gobind Singh, in the late 17th century. This work is an important source for understanding Guru Tegh Bahadur’s act of martyrdom. Guru Gobind Singh recalls how his father gave up his life for religious freedom, stating:
"In this dark age, Tegh Bahadur performed a great act of chivalry (saka) for the sake of the frontal mark and sacred thread. He offered all he had for the holy. He gave up his head, but did not utter a sigh. He suffered martyrdom for the sake of religion. He laid down his head, but not his honor. Real men of God do not perform tricks like showmen. Having broken the pitcher on the head of the Emperor of Delhi, he departed to the world of God. No one has ever performed a deed like him. At his departure, the whole world mourned, while the heavens hailed it as a victory."
However, accounts from Persian and non-Sikh sources differ in their interpretation. According to historian Satish Chandra, these sources, written around the late 18th century, portray Guru Tegh Bahadur as a rebellious figure who allegedly engaged in plundering and extortion. Ghulam Husain Khan, a Persian historian, argues that Tegh Bahadur’s oppressive behavior towards both Hindus and Muslims, including coercion and extortion, led to his execution by Aurangzeb. These Persian sources, however, have been questioned for their bias and are considered by some scholars to be official justifications for the execution.
Sikh accounts from the 18th century also include narratives that align with the Persian perspective, portraying Tegh Bahadur as an opposition figure to the Mughal rulers under Aurangzeb’s authoritarian regime. These sources indicate that Tegh Bahadur’s defiance against Islamic orthodoxy and the Mughal Empire may have been the root cause of his execution.
The historian Sohan Lal Suri, writing in the early 19th century, follows a similar narrative as Ghulam Husain, asserting that Guru Tegh Bahadur’s large following of soldiers and his activities in southern Punjab, which included providing refuge to rebel groups, made him a target for Aurangzeb. According to Suri, this large and mobile army threatened the Mughal empire’s control, leading to the Guru’s execution.
In contrast to these perspectives, some early Sikh sources have suggested that the execution of Guru Tegh Bahadur was a result of an internal succession dispute. It is said that Ram Rai, the elder brother of Guru Har Krishan, may have instigated Aurangzeb against Tegh Bahadur, further fueling the tensions between the Mughal Emperor and the Sikh community.
Overall, the historiography surrounding Guru Tegh Bahadur's martyrdom reflects the complexities of his legacy, with contrasting accounts rooted in both Sikh religious devotion and the political circumstances of the time. The diverse interpretations highlight the challenges historians face when reconciling these differing narratives from multiple sources.
Scholarly Analysis of Guru Tegh Bahadur’s Martyrdom
Scholars have varied in their interpretations of the historical accounts surrounding Guru Tegh Bahadur’s martyrdom, with debates focusing on the authenticity of certain narratives and the political and religious implications of his execution.
Satish Chandra, a prominent historian, casts doubt on the authenticity of the meta-narratives surrounding Guru Tegh Bahadur's execution, particularly those involving miracles. According to Chandra, these miraculous elements are questionable, especially given that Aurangzeb, the Mughal Emperor who ordered Tegh Bahadur’s execution, was not known to believe in such phenomena. Chandra further questions the accounts of Hindu persecution in Kashmir, which are present in Sikh tradition, as no contemporary sources mention these events. This skepticism highlights the challenges of separating religious and political motivations from historical facts in the accounts of Guru Tegh Bahadur's life.
Louis E. Fenech offers a more neutral perspective, acknowledging the lack of primary sources and refraining from passing judgment on the various narratives. Fenech points out that Sikh historical accounts, particularly those written in the aftermath of the Guru's death, tend to emphasize the martyrdom aspect to elicit pride rather than trauma from the Sikh community. He suggests that the references to the sacred thread (janju) and frontal mark (tilak) in the Bachittar Natak likely symbolize Guru Tegh Bahadur’s own religious identity and personal sacrifice, emphasizing his commitment to his faith rather than any external motivations.
Barbara Metcalf, in her analysis, draws attention to the political and familial dynamics surrounding Guru Tegh Bahadur’s martyrdom. She highlights his connection to Dara Shikoh, the Mughal prince who was a rival of Aurangzeb and whose progressive views on religion were well known. Tegh Bahadur’s familial ties to Dara Shikoh, along with his role in promoting Sikhism and organizing military resistance, contributed to both political and religious justifications for his execution. Metcalf’s analysis suggests that Tegh Bahadur’s martyrdom was not only a result of religious persecution but also part of the larger political struggle within the Mughal Empire, where figures like Dara Shikoh represented a different vision of Islam and governance.
These scholarly perspectives contribute to a more nuanced understanding of Guru Tegh Bahadur’s martyrdom, emphasizing the complexity of historical narratives and the intersection of religious, political, and personal factors in shaping the legacy of the Guru.
Legacy and Memorials
Guru Tegh Bahadur's legacy is deeply embedded in Sikh history and culture, with numerous memorials and landmarks dedicated to his life and sacrifices.
Guru Tegh Bahadur composed 116 hymns in 15 ragas, which were included in the Guru Granth Sahib by his son, Guru Gobind Singh. These hymns, spread across pages 219–1427, touch on a wide range of spiritual topics, including human attachments, the body, the mind, sorrow, dignity, service, death, and deliverance. His contributions to Sikh music and spirituality remain foundational to Sikhism.
In addition to his musical and spiritual contributions, Guru Tegh Bahadur is credited with founding the city of Anandpur Sahib and playing a crucial role in saving a group of Kashmiri Pandits from Mughal persecution. His act of defending religious freedom has become a central tenet of Sikh identity.
After his martyrdom at the hands of Mughal Emperor Aurangzeb, numerous Sikh gurudwaras (places of worship) were built to honor his memory. Among the most significant memorials is Gurdwara Sis Ganj Sahib in Chandni Chowk, Delhi, which stands at the site where Guru Tegh Bahadur was beheaded. Another important gurdwara, Gurdwara Rakab Ganj Sahib in Delhi, marks the location where one of Guru Tegh Bahadur's disciples cremated his body after it was brought there by Bhai Jiwan Singh (formerly Bhai Jaita).
In Punjab, the Gurdwara Sisganj Sahib marks the site where Guru Tegh Bahadur's head was cremated in November 1675. The cremation was carried out by Bhai Jiwan Singh, who defied Mughal authority to ensure the Guru's final rites were honored.
Guru Tegh Bahadur's martyrdom strengthened the Sikh community’s resistance to persecution and oppression. Historian Pashaura Singh noted that Guru Tegh Bahadur's sacrifice "helped to make the protection of human rights central to Sikh identity." The martyrdom also influenced his son, Guru Gobind Singh, who later founded the Khalsa, marking a pivotal moment in Sikh history. The attempt to forcibly convert Guru Tegh Bahadur had a profound impact on Guru Gobind Singh, shaping his response to the challenges faced by the Sikh community.
The classical Punjabi poet Bulleh Shah honored Guru Tegh Bahadur by referring to him as "Ghazi," a title given to warriors who fought for a cause. This reflects the recognition of Guru Tegh Bahadur not only as a spiritual leader but also as a defender of justice and freedom.
In India, 24 November is observed as Guru Tegh Bahadur’s Martyrdom Day (Shaheedi Diwas), a day commemorating his sacrifice. In some parts of India, this day is a public holiday, and Guru Tegh Bahadur is remembered for giving his life to protect the religious freedom of the oppressed. His legacy continues to inspire the Sikh community and is integral to their identity and values.
References
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- Guru Tegh Bahādur (2024) Encyclopædia Britannica. Available at: https://britannica.com/biography/Guru-Tegh-Bahadur (Accessed: 15 January 2025).
- Pin by ddreamy Piscean on festivals: Guru Tegh Bahadur, Guru Arjan, Guru Nanak Photo (2023) Pinterest. Available at: https://au.pinterest.com/pin/36943659437427062/ (Accessed: 15 January 2025).
- Sharma, M.G. (2024) Guru Tegh Bahadur Shaheedi divas: The life and martyrdom of the ninth sikh guru, The Indian Express. Available at: https://indianexpress.com/article/explained/explained-culture/guru-tegh-bahadur-shaheedi-divas-martyrdom-of-the-ninth-sikh-guru-9687669/ (Accessed: 15 January 2025).
