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.

Commentary:

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.

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.

37. COERCION IN CONVERSION: CASE OF THE CHIEF OF MANOHARPUR

“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.”

Siyaha Akhbarat-i-Darbar-i-Mu‘alla,

Julus 24, Jamadi I, 7 / 16th May 1681.

Commentary:

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.

38. ORDERS FOR THE DEMOLITION OF JAGANNATH TEMPLE, ORISSA

“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.”

Siyaha Akhbarat-i-Darbar-i- Mu‘alla,

Julus 24, Jamadi I, 23 / 1st June 1681.

Commentary:

The sacred Jagannath Temple at Puri in Orissa, revered by all the Hindus, is situated in sacred Kshetra of Purshottama Jagannath. Puri is a well known centre of pilgrimage in Eastern India on the sea shore of Bay of Bengal. It is said that there was a Buddhist shrine here in ancient times. After the great revival of Hinduism, it became an important Vaishnavite centre and images of Krishna, Balram and Subhadra were installed in the Temple. The sacred Kshetra of Purshottama Jagannath is described in Brahma Purana as “the greatest and the highest tirtha.”

It is difficult to say who built this magnificent Temple, but we certainly know that it was restored in the 9th century by Yayati Kesari and that it was renovated by King Chand Gangadeva in the 12th century, and a few decades later Anang Bhim Deva of the same dynasty (Ganga Vamsha) restored the shrine compeltely. The structure which stands today is the same, though it suffered damage from time to time at the hands of Musalman invaders, such as by Sultan Firuz Tughlaq in 1360 A.D. The Temple was partly demolished but the local people continued to visit the Temple for worship soon after the original Temple was restored.

The Temple records inform that one of the queens of Raja Man Singh of Amber, when he was the Governor of Bengal and Orissa during Akbar’s time, added a mandap in this Temple in the 16th century. A Maratha sardar of the Bhonsle family restored the Bhog mandap later. The Temple was visited by eminent Vaishnava saints – Ramanuja in 1122 and 1137 and Chaitanya in 1515 who stayed on here till his death in 1531.

39. DIRECTION FOR CONVERTING SHAMBHAJI’S SERVANTS

“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.”

Siyaha Akhbarat-i-Darbar-i-Mu‘alla,

Julus (R.Yr.) 24, Jamadi II, 10 / 17th June 1681.

Commentary:

There are many other such instances of an alien religion being forced upon the Hindus. The Court Bulletins (Akhbarat) of Aurangzeb have recorded many more such cases. Thus, see Akhbarat R.Yr. 10, Zilhijja 3, Zilhijja 12; R.Yr. 23, Shaban 22 (each convert given Rs.1000/-); Julus 24, Ramzan 8; Julus 25, Ramzan 23, etc.

In each case we find that the convert is being awarded naqd or khil‘at (as a mark of honour), usually both, in many cases Qanungoship, and, in case of important persons, they were also formally given Khitab i.e. Muslim names. When one Hira Bairagi of Khargoda became a Muslim, he was given a saropa, and Rs.5 per day were fixed for him. There are many cases when prisoners made during military operations were given no better choice than either accepting Islam or to suffer imprisonment.

40. ALL THE TEMPLES ON THE WAY TO BE DESTROYED

“The Emperor ordered Jawahar Chand, Darogha of the beldars, that all the temples which would come on his way (to Burhanpur) be demolished.”

Siyaha Akhbarat-i-Darbar,

Julus 25, Ramzan 18 / 21st September 1681.

Commentary:

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.” (Kalimat-i-Aurangzeb, 34 of Rampur MS and f.35a of 1.0.L. MS., in J.N. Sarkar, Aurangzeb, Vol.III, 189).

41. PROBLEM OF CONVERTING CLOSED TEMPLES INTO MOSQUES IN BURHANPUR DISTRICT

“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).”

Siyaha Akhbarat-i-Darbar-i-Mu‘alla,

R.Yr. 25, Shawwal 10 / 13th October 1681.

Commentary:

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.

42. DEMOLITION OF BINDU-MADHAV TEMPLE AT BANARAS

“Complying with the orders, Rafi-ul-Amin, the Diwan of Banaras has sent the report that the Temple of Nand-Madho (Bindu- Madhav) 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.”

Siyaha Akhbarat-i-Darbar-i-Mu‘alla,

Julus 26, Ramzan 20 / 13 September 1682.

Commentary:

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

43. RS. 4 TO A HINDU MALE AND RS. 2 TO A HINDU FEMALE ON CONVERSION

“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.”

Siyaha Akhbarat-i-Darbar-i- Mu‘alla,

Julus (R.Yr.) 28 Jamadi I, 12 / 7th April 1685.

Commentary:

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 after more than four hundred years after the establishment of Muslim rule in India (c. 1200 A.D.)!

44. ORDER FOR DEMOLITION OF THE TEMPLE AT GONER (AMBER)

“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).”

Siyaha Akhbarat-i-Darbar-i-Mu‘alla,

Julus (R.Yr.) 24, Rabi I, 17 / 28th March 1681.

Commentary:

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.

45. DEMOLITION OF THE JAGDISH TEMPLE AT GONER (AMBER)

‘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 demolished. A few men from this side also lost their lives. The Emperor said “Well done!”’

Siyaha Akhbarat-i-Darbar-i-Mu‘alla,

Julus (R.Yr.) 24, Jamadi I, 5 / 14th May 1681.

Commentary:

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 Akhbarat exhibited here shows, 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 rebuilt soon after 1710 when Sawai Jai Singh regained his patrimony of Amber from the Mughal Government.

46. THE EXECUTION OF RAJA SHAMBHAJI (SON OF SHIVAJI) ON AURANGZEB’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 flesht 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 painting above, 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.

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).

In the above 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.

48. AURANGZEB’S WILL

The above sketch shows Aurangzeb, now about 89 years old, writing his Will.

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].

[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.

49. AURANGZEB SEWING CAPS

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