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Dec 24, 2024
Jayanti Dutta

From Shiva to Schrodinger

The tendency among a section of academics to link scientific discoveries to ancient wisdom has been quite prevalent in recent times and has equally been criticised for the unscientific basis of most of such claims. Hence, a book tantalisingly titled, Mrittunjoy Guha Majumdar’s ‘From Shiva to Schrodinger’ is bound to up antennas for being another such assertion. However, the book surprisingly proves to be a clear roadmap for the journey from Shiva to Schrodinger, ie from Trika Shaivism to Quantum Physics, without any convolutions and contortions. This is not the first time that such parallels have been drawn between Trika Shaivism and Quantum Physics. Popular sources as well as serious research works have pointed out the concepts which seem to be mirroring in the two seemingly contrarian traditions of science and spirituality. Majumdar’s book brings this discussion to the table, in a sorted manner, inviting the readers to develop their own insights and come to their own conclusions. The author’s role in facilitating the journey is commendable. In the very beginning, the author clearly states that his objective of writing the book, is to explore the parallels between the metaphysical concepts of Trika Shaivism and the revolutionary principles of Quantum Mechanics and to uncover the profound connections between these two realms of understanding and he fulfills his promise. The book is divided into three sections, having 17 chapters in all. The chapters like the title of the book are imaginatively named, thus pulling the reader to unravel the contents and reaching to the heart of the matter. The first section, comprising five chapters describes the different aspects of Trika Shaivism, while the second explores concepts of Quantum mechanics. It is in the third section with 7 chapters that the author delves into the intersection of the two traditions, drawing parallels, demonstrating correlations and creating bridges. “If you can't explain it to a six-year-old, you don't understand it yourself”, is a famous quote by Albert Einstein. In the case of this book, it can be safely said that the author has a thorough understanding of both the traditions, which seem to be in opposition to each other, and he has been able to communicate the difficult ideas lucidly making them comprehensible for a layperson. The author’s background of having a doctorate in Physics from the University of Cambridge has definitely helped him to get a tight grip on the elusory concepts of Quantum mechanics, though his research in Trika Shaivism is also equally convincing. Trika Shaivism, also called Kashmir Shaivism is a philosophical school of thought that emerged in Kashmir and had a substantial influence on the cultural, intellectual and spiritual developments of the region. The Trika doctrine, meaning threefold or triad of Shiva, Shakti and Anu, was formulated by Abinavgupta of circa 975-1025 CE. In the initial chapters, the author establishes the historical context of Trika Shaivism, also drawing references from Advaita Vedanta, Chidgaganacandrika by Kalidasa, Srimad Bhagavad Gita and other ancient texts. Trika Shaivism differs from Advaita Vedanta in asserting that the Universe is not an illusion but a manifestation of the ultimate reality. It also explains the various states of consciousness which are non-dual and provides pragmatic steps for reaching the higher realms of spirituality. Fundamental oneness of consciousness, where each being is interconnected is a significant tenet of this form of Shaivism. These ideas seem to be echoing in Quantum mechanics too as it challenges binary thinking and underlines the potential impact of our actions in the universe through entanglements. Both fields of study provide pointers towards the constraints of rationality and language, the non-dualistic approach towards reality and contemplative inquiry. The author has the unique skill of weaving the two threads, first, in parallel and then braiding them together providing the reader a complete and comprehensive insight into the two realms. The language is suave and the writing is coherent. A list of 64 references in the end will help the readers to explore the ideas further. Initially, I was miffed about the author not citing references within the text, though later it seemed to be a useful strategy to keep the text reader-friendly, not to distract the attention and also to keep the book from becoming a serious but less-read research work. The smooth flow of the thoughts helps the reader to immerse effortlessly in the counter-intuitive ideas such as entanglement, observer effect and wave collapse. This is a book to be mindfully read, slowly comprehending the far-reaching implications of each idea and savouring the sense of awe that gradually descends on the reader as the full import of the concepts weighs down. It is for all those readers who are philosophically inclined and who enjoy venturing into the intersections of science and philosophy, and for those who are curious about the eternal quest for the true nature of reality. It is very much likely that the author’s hope to, “spark curiosity, and foster a deeper understanding of the profound connections between Trika Shaivism and Quantum Physics” will be fulfilled. Published by Hay House Publishers Pvt. Ltd. New Delhi Pages 238, Price Rs 399/- Image source: Amazon.in

Dec 23, 2024
Dr. Gursharan Singh Kainth

Safar e Shahadat: Story of Saka Sirhind Part 2

During the flight from Anandpur, when the Sikhs, having been promised safe passage to Punjab, Sahibzada Fateh Singh along with his elder brother Zorawar Singh was put under the care of his grandmother, Mata Gujari (Gujar Kaur). Unfortunately in the confusion of the rain-swollen Sirsa (normally little more than a creek) and an attack by Muslim pursuers, the Guru’s two youngest sons and their Grandmother were separated from the main body of Sikhs. However, managing to get across they were befriended by one of the Guru’s former cooks. Later betrayed and handed off by the authorities of the small village where they had been given sanctuary, they were handed over to agents of Wazir Khan and carted off to Sirhind and placed under arrest in the Khan’s Thanda Burj (cold tower). While the Thanda Burj was built to capture the cool night breezes of air drawn over water channels in the area's hot summers, during the dead of winter the unheated Burj offered no comfort for the Guru’s mother and sons. Sahibzadas in the Hut of Karma Jheevar It is heartbreaking that the younger Sahibzadas Baba Zorawar Singh and Baba Fateh Singh got separated from their father. It is hard to imagine how they got separated. They got separated in such a way that there was no other Singh with them. Mata Gujri and her grandchildren were separated from the rest of the Singhs alone. Mata Gujri had a donkey on which she had some clothes loaded. She had the Sahibzadas seated on the donkey, while she was walking along with them. Imagine the cold weather and two small Sahibzadas aged 6 years and 8 years were walking in this cold, separated from their father and Singhs. The imperial army was trying to find them and it seemed like every leaf at that time had become their enemy. patta patta singha da very ॥ A man called Kuma Maski, (also known as Keema Mallah) known by the name Karma Jheevar was a boatman who lived on the bank of Sirsa. Though he was Hindu, but had been converted to Islam by force. However, Kuma never accepted Islam from the heart. When he saw The Sahibzadas coming he requested them to spend the night at his hut. Mata Jee and the Sahibzadas accepted their offer. After crossing Sirsa, Mata Gujri ji and youngest Sahibzaade spent the night in the hut of Kuma Maski (boatman). Mata ji had one mule carrying some important articles and ornaments. The Sikh accompanying them became separated due to the floods and bad weather during the darkness at night. Mata Gujri stayed in his hut for two days. A Brahmin lady by the name of Lakshmi looked after them, serving food and providing shelter. They stayed at his hut that night. A small lamp was on in the hut. Mata Gujri and Brahm-gyani Sahibzadas were sitting cross-legged on the floor. When Karma Jheevar entered the door and saw this scene from Sachkhand, he fell at their feet. He had tears in his eyes and so much water came out of his eyes that it seemed that he would wash their feet with his tears. Some historians have written that in the hut of Karma Jheevar, Mata Jee did not eat from the hands of Karma Jheevar as he was a low-caste person and a Muslim. They write that at this Karma Jheevar went to a nearby village and got Lakshmi Brahmini to cook food for the Sahibzadas and Mata jee. This is so absurd. This must have been added by a Brahmin-minded person. Why would Mata Jee refuse Karma’s food and accept Lakshmi Brahmini’s food? Can we believe this? What is so special about Brahmins that Mata Jee would have accepted their food? Did Guru Nanak Dev not refuse the food of the high caste Malik Bhago and accept the food of his poor Sikh Laalo? The reality is that Mata Jee and the Sahibzadas would have eaten food cooked by themselves and would have accepted raw materials like grains and flour from Karma Jheevar. Before leaving Mata Jee tried to give Karma Jheevar some money but Karma with tears in his eyes refused any money. He begged Mata Jee to help him in the next world. Mata Jee did kirpa on him and moved on. Sahibzadas in Gangu’s House After a day’s stay at Karma Jheevar’s house, Mata Jee and the Sahibzadas moved on to village Saheri near Morinda - the ancestral village of traitorous Gangu Brahmin for safety. Gangu Brahmin used to live at Sri Anandpur Sahib and possibly had become a Sikh of Sri Guru Tegh Bahadur. As they were walking, they bumped into Gangu Brahmin. He recognised Mata Gujri and Mata Jee recognised him. He understood immediately that they had been separated from their family. They reached village Saheri and by now Gangu Brahmin found out that Mata Jee had a bag full of gold coins. He got greedy and stole the gold coins. He did not stop here. He decided to report to the police about the whereabouts of Mata Jee and the Sahibzadas to get awards (more money) from the government. His greed knew no bounds. Gangu reported the matter to Jaani Khan and Maani Khan who immediately came to Saheri with their army and arrested the innocent Sahibzadas. The Sahibzadas and Mata jee were taken to Sirhind in the court of Wazir Khan, the Governor of Sirhind to obtain rewards for catching the "rebels". What greater catch could the governor dream of than capturing alive the family of the Guru, particularly because he had failed to kill the Guru? He decided to convert the young sons of the Guru to Islam by any means. He offered many types of bait to the children and made promises of royal life if they agreed to become Muslims. The boys, however, remained firm in their faith. Therefore, the governor adopted force and a harsh attitude to pressure them into becoming Muslims. To torture them, the children and their grandmother were locked up in a watchtower, which was very cold. They sat all night without even a blanket to put around them. The elder son, Baba Zorawar Singh was just 8 years old, while the younger son, Baba Fateh Singh was only 6 years old. The children exhibited no fear at all when they were presented the next day in the court of Wazir Khan, the governor. They acted gracefully like princes and with great self-confidence uttered: Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. This angered Wazir Khan very much. He was annoyed that the children had not bowed before him, to show him respect. He threatened them with many forms of punishment and torture if they did not act according to his wishes and embrace Islam. The children again firmly refused to give up their faith. Having failed to frighten the children and mould them to his wishes, Wazir felt humiliated. When Baba Zorawar Singh and Fateh Singh bluntly told him they would not adopt Islam under the threats of death or torture, he ordered them to be bricked alive in a wall. While being bricked, the children showed no sign of fear or sadness on their faces. When asked to save their lives by giving up their faith, they again firmly said, "No!" When the wall reached their shoulders, it is said it fell down. The children were taken out from the debris and were heartlessly murdered in cold blood. This sacrifice of Guru Gobind Singh's sons, only six and eight years old, will forever be remembered by young and old alike to learn lessons from their lives. Firm belief in faith, freedom of worship, and refusal to submit to any kind of attack by rulers is the way to live or die. Retaining his faith as a Sikh is superior to retaining his life. Whatever we may do, inevitably we are going to die. Why not die with courage? Gangu Brahmin Gets Punished At first, Wazir Khan praised Gangu Brahmin for ratting out the Sahibzadas of Sri Guru Gobind Singh. He thought of giving Gangu a hefty amount in appreciation for his good work. As he was thinking of doing this, an officer told Wazir Khan that Gangu Brahmin had looted very precious jewels and diamonds from Mata Jee. Wazir Khan immediately asked Gangu Brahmin for the looted jewels. Gangu refused to admit that he had anything to do with any jewels. Wazir Khan got mad at him and ordered him to be arrested. He instructed his officers to use whatever means to get Gangu to disclose the location of the jewels. Gangu was severely beaten and tortured in jail. After many days of torture and beatings, he died in the custody of Wazir Khan. Sahibzadas First Appearance in the Court Wazir Khan was very happy to arrest the Sahibzadas. He was expecting to convert them to Islam and please the Mughal emperor Aurangzeb and other officers in Delhi. All the time they were kept in the custody of Wazir Khan, they were not fed anything. They were kept hungry. For three days they stayed in the custody of Wazir Khan, they were not given anything to eat. They stayed hungry for three days. Wazir Khan and his officials like Sucha Nand who was from the family of Chandu tried their best to influence the Sahibzadas to convert to Islam. For this reason, he behaved very nicely with the Sahibzadas, when they first arrived in the court of Wazir Khan. The contemporaries of Sri Guru Gobind Singh write that the Sahibzadas were wearing Blue Cholaas and White pajaamees. They looked extremely beautiful and smart. When they were made to appear in the court of Wazir Khan they had handcuffs in their hands and legs. Sahibzadas were in pure chardi kala (high spirits). Their faces were shining with Naam. Their faces were so beautiful that even the cruellest officers were treating them nicely. When they entered the court of Wazir Khan, they stunned everyone by saying: “Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh” in a very loud voice. Wazir Khan got very angry but he controlled his anger as he was trying to bribe them with love. He ordered the soldiers to remove their handcuffs and in a very loving manner asked them to accept Islam. They said that if they accepted Islam, he would give them a lot of gifts and money. He also tried to bribe them by promising them a match of beautiful Muslim girls, if they accepted Islam. Wazir Khan did not know that he was dealing with Sahibzadas who had been doing paath and simran all the time. Their grandmother had filled them with the stories of their grandfather Sri Guru Tegh Bahadur and great-great-grandfather Sri Guru Arjun Dev. Sahibzadas refused to accept their offer and angrily Wazir Khan sent them to the cold tower (Thanda Buraj). Second Day in the Court The next day too Sahibzadas made an appearance in the court with a loud Fateh. This time Wazir Khan threatened them with dire consequences if they did not obey his order of changing their faith. Wazir Khan told them that they had killed their father and all the Singhs had been killed. Sahibzadas did not lose faith or get scared. They got full of Bir Rass at this and still refused to change their faith. The Kazi also spelt as Qazi (Muslim judge) after much deliberation declared that according to Koran and the Sharia, he was unable to punish or sentence the Sahibzadas. He said that the Muslim law did not allow it. The Kaazi declared that the Sahibzadas be released. Sucha Nand who was watching all this could not tolerate that the Sahibzadas were going to get released. Mohammad Latif records this conversation very beautifully as follows: The Nawab (Wazir Khan) said, “Boys! What would you do, if we were to give you your liberty? “We would collect our Sikhs, supply them with implements of war, fight with you and put you to death”. “If you were defeated in the fight, what would you do then? “We would collect our armies again and either kill you or be killed”. At this time Sucha Nand facing Wazir Khan said, “Listen to me O King. As per the famous poet Firdausi, it is not wise to kill the snake but feed the children of the snake. Realize that wolf’s sons are wolves”. Wazir Khan now started thinking about what to do with the kids. Malerkotla Nawab Refuses to Kill Sher Khan the Nawab of Malerkotla had his brother killed by Sri Guru Gobind Singh. Wazir Khan offered Sher Khan to take custody of the Sahibzadas to avenge the death of his brother. Sher Khan who was a real warrior refused to kill the Sahibzadas and advised Wazir Khan to release them. He said his enmity is with Guru Gobind Singh and that he would avenge his brother’s death only from him. Burning their Hands with Hot Rods It is written in some history books that Wazir Khan got very upset at the open defiance shown by the Sahibzadas. He thought of trying to break them by threatening them and using force. He ordered two red hot iron rods. He moved forward and forced their hands to hold the red hot rods. The Sahibzadas held the rods but did not cry or express pain. They stayed adamant and their faces did not show any reduction of Chardi Kala. Their faces kept shining. They started doing paath loudly. The hand of the Sahibzadas got burned but they stayed in Chardi Kala. The people present there could not control their tears. Some people started crying loudly. Even some officials had tears in their eyes but they were scared of Diwan Sucha Nand and Wazir Khan. Such was the bhaana of Waheguru. Who knows what the history of Sikhs and Punjab would have been if the Sahibzadas had been released? Zaibulnissa Confronts Wazir Khan Zaibulnissa was the daughter of a servant of the king of Bilaspur. She was married off to Sirhind. Somehow, Wazir Khan found out about her extreme beauty. He kidnapped her on the night of her marriage and married her instead. He converted her to Islam and named her Zaibulnissa. When she found out that Wazir Khan had arrested the Sahibzadas, she got very upset with her husband. When Wazir Khan returned home, he was feeling very unsatisfied. The Sahibzadas had defied him and even death was unable to shake their faith. His beloved wife Zaibulnissa had caught one glimpse of the Sahibzadas and had fallen in love with them. She had pleaded with her husband to release them and it is said that he had made up his mind to release the Sahibzadas but Sucha Nand convinced him not to do so. His wife Zaibulnissa confronted him and made him realise that what he had done was the greatest sin ever done in history. She came to her chambers and when she heard how their hands had been burned with red hot rods and how they were bricked alive, she fainted. She could not come to terms with the tragedy. She took out a knife and stabbed herself and died. Another Test for the Sahibzadas Sensing that Wazir Khan was getting more inclined towards releasing the Sahibzadas, Diwan Sucha Nand devised a plan to convince Wazir Khan to kill the Sahibzadas. He asked Wazir Khan to test the Sahibzadas if they would become warriors and rebels when they grew up. Just outside the court, they quickly constructed three stalls (shops). The first stall was full of toys, the second one was full of sweets and candies and the third stall had weapons of different kinds. Wazir Khan and his officials secretly watched as the Sahibzadas were released close to the three stalls. They wanted to see which stall they would head to. In their minds, they thought that if the Sahibzadas went to the first two stalls and started playing with toys or start eating candies, then they are potentially no danger to the government but if they go to the third stall and take out the weapons there, then they can be a danger to the government in the future to come. No one in the court of Wazir Khan expected little kids to go beyond candies and toys. Anyway, the Sahibzadas got released and as they walked out, they saw three stalls. They looked at the first one with toys but showed no interest in it. The officials were sure that the Sahibzadas who had not eaten anything for days would surely succumb to hunger and go to the second stall and start eating candies. But Dhan are the Sahibzadas! They did not care about food or toys. When they saw the third stall that had beautiful Sarbloh weapons, their faces lightened up. Baba Zorawar Singh quickly moved forward and grabbed a spear while Baba Fateh Singh grabbed another weapon from there. They started doing gatka and other painters (manoeuvres) with the weapons. The officials there were amazed to see the swiftness with which they handled the weapons. As soon as the officials saw this, they ordered them arrested again. Sahibzadas were arrested and presented in front of the court again. Sahibzadas Get Death Sentence The Kaazi under pressure from Wazir Khan sentenced them in some way or the other. The Kaazi manipulated the Sharia law and sentenced them to be bricked alive which essentially means to be buried alive. Hundreds and thousands of residents of Sirhind had gathered outside the court to watch the court proceedings. We should realise that Sirhind due to the Naqshbandi influence was the centre of fanatic Islam in those days. The second leader of the Naqshbandi sect of Islam was Sheikh Ahmad Sirhindi and he was from Sirhind. He was instrumental in getting Sri Guru Arjun Dev martyr (Shaheed). One of his followers Murtaza Khan carried out the sentence against Sri Guru Arjan Dev. Many fanatic Muslims present there, cheered the sentence but Hindus and many Muslims were shocked to hear the sentence. A group of sympathisers approached Wazir Khan and offered to pay gold equal to the weight of the Sahibzadas to get them released. Both Sucha Nand and Wazir Khan did not agree to their request. Everyone in Sirhind was shocked. People did not feel like cooking food in their houses. Many families did not cook food and remained hungry that day. Even the ones, who did not know Sri Guru Gobind Singh, fell in love with the Sahibzadas when they saw them. Who would not fall in love with them just by looking at them? They were so beautiful and sweet. On top of their natural beauty, they were full of Naam and Gurbani Paath. The shine on their faces was unbearable to the beholders. After hearing the death sentence the Sahibzadas expressed no fear or sorrow. They stayed in pure chardi kala (high spirits). The Third Day – The Shahidi Day There was widespread resentment against Wazir Khan’s decision to martyr the Sahibzadas. The most faithful officials got upset with this decision. Many Muslims requested them to reconsider the decision to martyr them. The jallaads (ones who carry out the death sentence) refused to martyr the Sahibzadas. The government was having a hard time finding anyone who would physically do the dirty work. The next day i.e. the third day, the imperial butchers, named Mishaal Begh and Vishaal Begh from Delhi were incidentally present in Sirhind. These cruel jallaads (executioners) agreed to carry out the sentence of bricking the Sahibzadas alive. Before the sentence was carried out, the Sahibzadas were again presented in court and asked to reconsider their decision not to accept Islam. The Sahibzadas were full of self-respect and Sikhi. They refused to even answer Wazir Khan’s question. Wazir Khan got very upset at this. This event is covered in an old text “Katha Gur Sootan kee” as follows: Tabai Dusht Aise Funn Kahai|| Mastak Sanmukh Teko Ahai|| (The evil officials ordered the Sahibzadas to look straight with their heads bowed when answering Wazir Khan and other officials) Na Jab Mastak Sanmukh Tekeh|| Sees Ulat Murr Paachhai Pekheh|| (The Sahibzadas refused to bow their heads or look straight. They would start looking in the opposite direction when they were asked questions. They showed open defiance to the officials) Bahoro Kahee Dusht Veh Bani|| Dekho Balak Yeh Abhimaani|| Seeing this, the Dusht i.e. evil Wazir Khan said to his officials look how proud these little boys are? Sahibzadas Attain Shaheedi The Sahibzadas were handed over to the jallaads Mishaal Begh and Vishaal Begh. Outside the court, he made them stand and started constructing a wall around them. With every brick being cemented Wazir Khan tried to falter them from their Dharam. Wazir Khan promised them that he would arrange for a meeting between them and Aurangzeb and get them the kingdom of some area in India. He again spoke of marrying them off to the beautiful Muslim girls. The Sahibzadas got upset at the repeated cajoling from Wazir Khan and gave him a stern reply. They told him frankly that he was ignorant of the tradition of Guru Nanak’s house. They said that they wouldn’t even like to spit on kingdoms and other pleasures being offered to them. After this, they refused to answer any question of Wazir Khan and indulged themselves in Naam and Baani. Baba Zorawar Singh said to Baba Fateh Singh: Dass Paatshaahi Hovai Haan|| Ten Paatshaahees i.e. all the ten Guru Sahibaan are standing beside them and watching them. Occasionally they talked about their grandfather Sri Guru Tegh Bahadur and their great-great-grandfather Sri Guru Arjun Dev. Giani Gyaan Singh has written that when the walls reached their neck level, all of a sudden the wall fell down. Many spectators considered this a sign from Waheguru to stop this barbarous act but stonehearted Wazir Khan did not understand. The walls around them were reconstructed and they were bricked alive. Throughout this process, the Sahibzadas stayed in pure chardi kala and stayed merged in Naam. Some historians have written that when the wall fell down, Wazir Khan took out his sword and severed their heads from their bodies. Whatever way they were martyred is irrelevant. The relevant thing is that the Sahibzadas gave their lives and endured torture but did not give up their faith. At the time of their Shaheedi (martyrdom), Baba Zorawar Singh was 7 years, 11 months and 8 days old whereas Baba Fateh Singh was 5 years, 10 months and 10 days old. Just look around and look at the kids of this age. Kids don’t even know Gurmukhi at this age. All they know is TV programs, video games and other kid stuff. Look at the beloved Sahibzadas of Sri Guru Gobind Singh! They were not ordinary human beings but real Brahm-gyani. Sanskaar of Chote Sahibzaade Diwan Todar Mal Jain a wealthy businessman of Sirhind was an ardent follower of the Sikh Gurus. His richness could be gauged from his lavish 17th-century haveli known as “Jahaz Mahal” or Jahaz Haveli constructed just outside the Mughal Governor Nawab Wazir Khan’s palace. Constructed with Sirhindi bricks, haveli boasts of a grand reception area to receive and entertain guests and a well-laid-out ground complete with a pool and fountains. He became the Diwan in the court of Nawab Wazir Khan, the Governor of Sirhind, under Mughal Empire. Today, it is remembered for the cremation of the young martyred sons of Guru Gobind Singh and his mother. The Haveli is situated in Harnam Nagar, on the Eastern side of the Sirhind-Roopnagar Railway line just 1 km away from Fatehgarh Sahib. In the dark days when Guru Sahib made his way through the jungles of Machhiwara, and his younger sons were put on trial by Zikharia Khan many Sikhs betrayed the Guru. Little did he (Diwan Todar Mal) know that fate would bring him to a point where he would have to choose between his faith and fortune. And he sacrificed fortune at the altar of faith. When nobody dared to cremate the Sahibzadas, Diwan Todar Mal risked his life and took possession of the bodies. This wealthy merchant had to cover the required ground for cremation with gold coins to get the release of the three bodies. The desirable Mughal authorities refused their funeral rites on government land. It was decreed that their funeral rites could only be performed on land bought by Diwan Todar Mal. Immediately a royal order was issued for this. The Diwan had to buy land for cremating the Sahibzadas. He ensured that the last rites of the two were performed with full respect. But for this, he had lost the peace and prosperity of his own family. Bankrupt and a victim of Nawab Wazir Khan’s wrath the family fled their beautiful home and eventually faded into oblivion. It is said that landowners around the Sirhind Fort would not permit him to hold the cremation in their fields until one Chaudhari Atta agreed to sell him a plot. Not only could this but the land only be bought by laying gold coins (ashrifs) on the required area, possibly vertically. Gurudwara Bhora Sahib is the underground location within Fatehgarh Sahib Gurdwara where the two sons were buried alive. This monument was built by Karam Singh of Patiala in the early 19th century. This wealthy merchant had to cover the required ground for cremation with gold coins to get the release of the three bodies. The administrator stipulated that the buyer (Todar Mal) would take only as much of the space as he could cover with gold mohars (gold coins), that he would lay out for the purchase. The Diwan produced the coins and bought the piece of land he needed for the cremation. It is estimated that at least 7,800 gold coins were required to buy the required land. Let us look at this in a little detail, say that a gold coin has a diameter of around 3 cm and would take up an area of 3 x 3=9 cm2 (9cm squared). The land required for the martyred children would be approximately 2.0 m by 2.0 m a total area of 40,000 cm squared if laid next to each other. Add to this the area required for Mata Ji (2.0m by 1.5m). If the coins were laid horizontally then to cover this area would require around 7800 gold coins. Now, if the coins had to be stacked vertically then possibly 10 coins would be needed to cover the 9cm squared area, so vertically 7800 x 10 coins would be required, or 78,000. That is an awful lot of gold coins today; one can only imagine how much they were worth three hundred years ago. It is safe to say it was probably his life’s savings. Maybe he had to beg and borrow to raise the total amount, who knows, but the fact remains this was truly a noble deed. Todar Mal forsakes everything for his love of Guru Gobind Singh, which is the reason why Sikhs hold Diwan Todar Mal in such high esteem. History tells us that Seth raised the required number of coins and that he cremated the three bodies and put the ashes in an urn which he buried in the most costly land he had bought for Sanskaar (last rites) of Chote Sahibzaade where now Gurudwara Jyoti Saroop Sahib is in Fatehgarh sahib near Sirhind. The land was purchased by placing Gold Coins in a possibly vertical position over the required space. Modern historians have tried to identify Seth Todar Mall as a son or later descendant of Raja Todar Mall, of Sirhind, who won renown as an administrator under the Mughal emperors, Shah Jahan and Aurangzeb, and who, according to Shah Nawaz Khan, Ma'asir ul Umara, lived up to 1076 AH/AD 1666. To perpetuate the memory of the noble-minded Seth, a road in Sirhind town and a hall in Gurdwara Fatehgarh Sahib has now been named after him. A splendid Gurdwara, Gurdwara Jyoti Saroop, now stands at the place where these three martyrs were cremated. This Gurdwara is at a distance of about a mile to the east of the main Gurdwara at Fatehgarh Sahib and the road connecting the two Gurudwaras is known as Diwan Todar Mal Marg and a commemorative gate called the Diwan Todar Mal commemorative gate has also been built on this connecting road. A spacious congregation hall has been constructed by the Sikhs at Fatehgarh Sahib to commemorate his noble service which is a symbol of the great respect the Sikhs have for the Diwan. Gurudwara Fatehgarh Sahib is a complex consisting of several important Gurudwaras linked to the younger Sahibzadas (younger sons) of Guru Gobind Singh. It is located about 5 km north of Sirhind, 40 Km from Chandigarh and marks the sad site of the execution in 1705 of the two younger sons of the tenth Sikh master at the behest of Wazir Khan of Kunjpura, the faujdar of Sirhind. The main entrance to the Gurudwara complex was built by Maharaja Yadvindra Singh of Patiala in 1952. The historical wall where the younger sons of Guru Gobind Singh were bricked has been preserved in this Gurudwara. Gurudwara Bhora Sahib is the sanctuary with the historic wall. Gurudwara Burj Mata Gujri and Gurudwara Shahid Ganj are also located in the main complex of Gurudwara Fatehgarh Sahib. It was at the site of Gurudwara Burj Mata Gujri that the two younger sons Fateh Singh and Zorawar Singh of the tenth Guru and the Guru's mother Mata Gujri were kept in confinement by Wazir Khan Since all historic sites have now been destroyed and covered by such beautiful slabs of marble it is hard to envisage the type of havali that Guru Gobind Singh and his 40 Sikhs took over at Chamkaur Sahib. As the tenth Guru Gobind Singh made his way from Machhiwara to Talwandi Sabo many so-called devotees asked Guru to leave their premises as they were in fear that if the authorities were to hear of it then they would be persecuted. But not Todar Mal, he did not shirk his responsibilities, he put the Guru's needs before everything. The only palpable testimony to their existence is the haveli, which stands forlorn. Diwan Todar Mal gained immortality with this act and became a legend. The structure of Diwan Todar Mals' haveli sweeps away the notion that a haveli was some sort of ramshackle building or wooden stables; rather they were solid buildings that could be defended against a potential siege situation, which is exactly what happened at Chamkaur Sahib. It is now easier to see how Guru Singh and 40 Singhs held out in such a building while around them the enemy hordes laid siege. The Haveli has withstood the ransacking and destruction of Sirhind by Banda Singh Bahadur. The Sikh Confederacy left the haveli untouched out of great respect for Diwan Todar Mal. Unfortunately, the respect did not endure down the ages and unscrupulous people occupied its gardens and started taking away wood and bricks, causing the fall of certain portions. Nature too left its mark on the beautiful haveli in the absence of any caretaker. Successive governments too could not find time, effort or money to spare on the historical building. It is now being taken over and restored by SGPC with the help of the Punjab government and INTACH. The Aftermath The whole of Sirhind was shocked. This tragedy sent shock waves in the streets of Sirhind. People came out of their houses and many were openly crying. People openly talked about rebelling against the cruel rule of the Mughals. The Sikhs across the world were shocked. Baba Banda Singh Bahadur was particularly shocked by this and when he became a Sikh of Guru Sahib, he took up this mission to punish Wazir Khan and his officials. Sri Guru Gobind Singh plucked a plant of kaahee when he heard this news in the jungles of Maachheevaara and declared that the root of the Mughal Empire had been uprooted. From that day, the Mughal Empire went down and down. How a Parrot Spread this News On a nearby tree, a parrot was sitting on one of its branches. Under the tree Sher Mohammad the Nawab of Malerkotla was standing and people were watching the Shaheedi of the Sahibzadas with dismay. When the Sahibzadas attained shaheedi, Sher Mohammad cried out loud and said, “Oye Mughlo Tuhaadi Jarr Puttee Gayee” The parrot sitting on the tree was so much affected by the pain in the scream of Sher Mohammad, that he started repeating “Oye Mughlo Tuhaadi Jarr Puttee Gayee” means “O Mughals, your root of the kingdom has been uprooted”. The soldiers tried to catch the parrot but could not. The parrot went from village to village and town to town and cried out that the root of the Mughals had been uprooted. Many villages found out about the Shaheedi from the parrot. We have to learn from these shaheedis. Every year on 26 December, Shaheedi Jor Mela is organized at Fatehgarh Sahib, to commemorate the supreme sacrifice at the place of their martyrdom. These kinds of tyrannical acts of the rulers revealed the imbalance of their minds and their unsuitability to run the government. The people were enraged and revolted against them. When Banda Singh Bahadur came to Punjab, the people attacked Sirhind in 1710, destroying all roots of the oppressive rule. Image provided by the author.