Aurangzeb -- As he was according to Mughal Records -- Part XIV -- Shivaji leaves Auranzeb's court in anger

Shivaji reached Agra on 12th May 1666 by noon and had to be rushed to the court to attend the special darbar on Aurangzeb's 50th lunar birthday. Shivaji was presented to the emperor by Asad Khan in the Diwan-i-Khas and was then directed to stand in the line of 5 hazari mansabdars. The emperor neither talked nor addressed any word to him The work of the court proceeded and Shivaji seemed to have been forgotten.

Shivaji was not expecting this kind of reception. He was very much upset when Kumar Ram Singh (son of Mirza Raja Jai Singh of Amber) in response to his query informed him that the noble standing in front of him was Maharaja Jaswant Singh of Jodhpur. He flared up. 'Jaswant whose back my soldiers have seen! I to stand behind him? What it all means?'

He was made to feel neglected in other ways also. At this he bagan to fret and his eyes became wet with anger. The emperor noticed the commotion and told Ram Singh 'Ask Shivaji what ails him.' When Kumar came, Shivaji burst forth 'You have seen your father has seen and your Padishah has seen what sort of man I am and you have wilfully made me stand up so long. I cast off your mansab...'



After saying this he then and there turned his back to the throne and rudely walked away. Kumar Ram Singh caught hold of his hand but Shivaji wrenched it away...

In the painting the above scene based on a contemporary letter has been depiced. Shivaji is shown coming out of the court in great anger, his back towards Aurangzeb, his sword half drawn and Kumar Ram Singh of Amber trying in vain to pacify him, wrote Parkaldas of Amber to the state's Diwan in his letter of 29th May 1666.

The people had been praising Shivaji's high spirit and courage before. Now that after coming to the emperor's presence he has shown such audacity and returned harsh and strong replies, the public extols him for his bravery all the more...

Aurangzeb -- As he was according to Mughal Records -- Part XIII-- 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 thorough bred horses or to carry arms.(Muntakhap-ul-Lubab, ii, 395; Maasir-i-Alamgiri, 370 and News letter, 11 December 1694)




In the 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 Hindus 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 guiding principles, practices and law prescribed, interpreted or recommended in the seventh and eighth centuries in Arabia, after a lapse of ten centuries in a country like India, was never realised by the Muslim clerics or their emperor.

Muslims to replace Hindu Officials as cure for ineffectiveness of prayers
Siyah Waqai Darbar Julus (R. Yr.) 10, Muharram 18 / 1st July 1667



The emperor said to Shaikh Nizam that his prayers are not having any effect. What could be the reason for this? The Shaikh said the reason is that a large number of Hindus are serving as ahli-khidmat (officials and officers) and as musahibs (courtiers) and they are ever (seen) in the Royal presence and as a result, the prayers do not have any effect. The emperor ordered that it is necessary that the Musalmans be appointed to serve in place of the Hindus.

Note: The object of the prayers or the nature of the desired result is not mentioned, but it appears that it was the elevation and dominance of Islam, progress of its mission through means, such as Jihad, which are very differently regarded by people of other faiths and the welfare of the Musalmans in particular. The instant impact of the Shaikh's analysis of the problem and implied advice to Aurangzeb is also indicative of the high degree of influence wielded by this religious class during the reign of emperor Aurangzeb.

Aurangzeb -- As he was according to Mughal Records -- Part XII-- Qanungoship on becoming Musalman

Rs. 4 to a Hindu male and Rs. 2 to a Hindu female on conversion Siyah Akhbarat-i-Darbar-i-Mualla Julus (R. Yr.) 28 Jamadi T. 12 / 7th April 1685


The emperor ordered Jumadat-ul-Mulk to write to all the faujdars and Diwans of the kingdom that each Hindu male who becomes a Musalman is to be given Rs 4 and each Hindu woman Rs. 2 as fixed by us from the treasury of the place by way of inam.

Those who become Musalman out of devotion for Din (Islam) in their case the award of money in future is to be stopped.

Note: 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 more than 400 years after the establishment of Muslim rule in India (1200 A.D.).


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 T (5th June 1681) describes the conversion of Devidas Khatri, Qanungo of Kalanur.


Qanungoship on becoming Musalman
Of the three Akhbarat (46-i-ii-iii) of April 21, April 22 and May 4 1667, the first mentions that four Qanungos of parganah Bhure became Musalman and were awarded dresses of honour, the second says that the office of Qanungo was restored to four persons Makrand etc.) on becoming Musalmans, the third records that Parmanand, Qanungo of Meerut became a Musalman 'as promised by him'.


There are a large number of Akhbarat (Aurangzeb's court bulletins) which mention that either Qanungoi was restored on becoming Musalman, or that a person or persons were appointed Qanungos on accepting Islam or that they agreed to become Musalman obviously under pressure or as inducement.

A typical entry in the Akhbarat, such as of R. Yr. 10. Zilqada / April 22 1667 reads Makrand etc. in all four persons became Musalman. The Qanungoi of Parganah Khohri was restored to them four Khilats were conferred upon them. Sir Jadunath Sarkar is right in saying that Qanungoship on becoming a Muslim had become a proverb.

As Qanungo had intimate knowledge of the customs and tenures of the land, he could serve as the best agent for protecting the interests of the Musalmans and in extending influence of Islam in the rural areas. The following sketch shows four Qanungos being restored their Qanungoi on becoming Musalman

Aurangzeb -- As he was according to Mughal Records -- Part XI-- Demolition of Jagannatha temple Orissa and Bindu Madhav Banaras

Orders for the demolition of Jagannath Temple, Orissa
Siyah Akhbarat-i-Darbar-i-Mualla
Julus 24, Jamadi T. 23 / 1st June 1681


The emperor ordered Asad Khan that in accordance with the (existing) orders to write to Amir-Ul-Umara, the Subedar of Bengal, to demolish the temple (butkhana) of Jagannath in Orissa.

Note: The sacred Jagannath temple at Puri in Orissa is situated in Shankha Kshetra. 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 Vaishhnavite centre and images of Krishna, Balram and Subhadra were installed in the temple.

It is difficult to say who built this magnificient temple, but we certainly know that it was restored in the 9th C by Yayati Kesari and it was renovated by King Chand Gangadeva in the 12th C, and a few decades later Anang Bhim Deva of the same dynasty (Ganga Vamsha) restored the shrine completely. The structure which stands today is the same, though it suffered damage from time ti 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 information 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 C. 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 the 15th C.


Demolition of Bindu Madhav temple at Banaras
Siyah Akhbarat-i-Darbar-i-Mualla
Julus 26,
Ramzan 20 / 13 September 1682

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.

Note: Temple of Bindu- Madhava -- "The most important Vishnu temple in Varanasi since the 5th C 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 C. 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 C. 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.

Aurangzeb -- As he was according to Mughal Records -- Part X -- Defence of Jagannath Rai Temple

The sketch portrays a famous incident in the history of Mewar which had come out in open support of the Rathors of Marwar, then fighting for the very survival of their state (Jodhpur) which Aurangzeb had resumed with darkes of intentions. Was was on and when the Maharan and his people evacuated Udaipur and withdrew to the mountains and valleys of Mewar.

In front of the Maharana's palace was the grand temple of Jagannath Rai, which was one of the rarest of buildings of the age. It was built by Maharana Jagat Singh at a cost of several lakhs of Rupees. The prastishtha ceremony of the temple was held on the 13th May 1652. It was a Vishnu Panchyatan temple in which the temples of Siva., Ganapath, Surya and Devi were in the four directions in the parikrama and the main temple of Vishnu in the centre. Ruhill Khan and Vakka Taz Khan were sent to demolish it. Saqi Mustaad Khan writes in Maasir-i-Alamgiri. Twenty marchator Rajputs were sitting in the temple vowed to give up their lives, first one them came out to fight killed some and was then himself slain. Then came out another and so on until every one of the twenty perished after killing a large number of the imperialists. After the last brave Rajput had fallen the Muslim troops entered the temple and the hewers broke the image


Aurangzeb orders cart loads of idos brought from Jodhpur to be cast under the steps of Jama Masjid (May 1679)

On Sunday the 24 Rabi TT / 25th May 1679, Khan Jahan Bahadur came from Jodhpur after demolishing the temples and bringing with himself some cart loads of idols, and had audience of the emperor who highly praised him and ordered that the idols which were mostly jewelled, golden, silvery, bronze, copper or stone should be cast in the yard (jilaukhanah) of the court and under the steps of Jama Masjid to be trodden on. They remained so for sometime and at last their very names were lost.

Note: There was no limit to the uncivilized conduct of the Muslim troops in Marwar during the war which started in 1679 following the resumption of Marwar. Aurangzeb's handling of the situation after the death of Maharaja Jaswant Singh in the Kabul Subah in 1679, rekindled in his heart the dormant fire of vengeance towards the Maharaja, and his whole plan was to eliminate the Rathors as a major power in Rajputana. The treatment of the idols brought from the temples of Marwar showed the level of degradation to which people can descend under the influence of religious rigour, but for an emperor whose majority of the subjects respected and worshipped these idols, it was an unpardonable act and reflected poorly on his religious beliefs.

Aurangzeb -- As he was according to Mughal Records -- Part IX -- Hindus forced to pay Jizyah

On 2nd April 1679, Aurangzeb reimposed Jizyah upon the Hindus which had been abolished by emperor Akbar in 1564. The author of Maasir-i-Alamgiri writes:
"As all the aims of the religious emperor (Aurangzeb) were directed to the spreading of the law of Islam and the overthrow of the practices of the infidelity he issued orders... that from Wednesday the 2nd April 1679 in obedience of the Quranic injunction till they pay Jizyah with the hand of humility and in agreement with the canonical traditions Jizyah should be collected from the infidels of the capital and the provinces."

The economic burden of Jizyah was felt most by the poor who formed the vast majority of the Hindus. For the middle classes and the rich, it was not so much the economic burden which mattered but the humiliation involved in the prescribed mode of payment which the Jizyah collector could always insist upon as of right i.e. by insisting that he would accept it only when paid personally. The Quranic injunction that war must be made upon all those who do not profess Islam till they pay Jizyah out of their hand and they are humiliated was interpreted to mean that the Hindus must be made conscious of their inferior position when paying this tax.

In the painting a number of Hindus both rich and poor are lining up to pay Jizyah while the arrogant Jizyah collector is picking up the coins from the palm of a Hindu Jizyah payer. Some people have come from the neighboruing areas in their bullock carts. The bullocks are resting under the shade of the trees.

Aurangzeb -- As he was according to Mughal Records -- Part VIII -- Imposition of Jizyah

Supression of peaceful demonstration against re imposition of Jizyah (April 1679)


In 1564 AD emperor Akbar ignoring the Quranic injunction abolished levying of Jizyah from the non Muslims in pursuance of his view that distinction on the basis of religion was neither rational nor fair. Its reimposition by Aurangzeb after more than 100 years on 2nd April 1679 in all parts of the empire to spread the law of Islam and to put down infidelity created great resentment among the Hindus. For the poor Hindus its burden was very heavy, for the middle and the richer class the humiliation involved in paying it was particulary galling and it provided ample scope to the clerics to harass the people. To a peasant or a common Hindu Jizyah seemed to be a penalty for being a Hindu. To every Hindu right to collect Jizyah from him in his own country appeared a preposterous claim based as it was on the 7th C concepts originating in Arabia about the rights and position of the non Muslims. In brief this vexatious tax was highly unpopular among the Hindus.

The imposition of Jizyah led to perhaps one of the largest non violent demonstration of the Hindus in the capital. On friday, Aurangzeb was to proceed to the Jama Masjid to attend the public prayer. That day the whole road from the gate of the Red Fort to the mosque was swollen by all the shop keepers and craftsmen of the Delhi city and the cantonment bazar out for a demonstraion. Despite warning the Hindus did not disperse. After waiting for some moments the emperor ordered elephants be driven through the mass of men trampling them down and clearing a way for him. (Khafi Khan Mntakhab ul Rubab 255)



The painting captures the above moment of non violent appeal to Aurangzeb for justice and good sense bing violently crushed.

Aurangzeb -- As he was according to Mughal Records -- Part VII -- Burial of Music

Sometime after February 1668, Aurangzeb issued orders that distinguished and well known musicians and gawwals who were in the service of the court should "desist from music" though to enable them to meet their wants, their mansabs, which determined their salaries were increased. General orders were also given for the prohibition of music and dancing. Khafi Khan (muntakhab-al Lubab p212-13)speaks about the above prohition of music of while describing Aurangzeb's measures for establishing the rules of the shariat and the orders and prohibitions of God.

It is true that in the first few years of his reign (1659 - 1707) Aurangzeb occasionally listened to the music of which he had a good understanding as the author of Maasir-i-Alamgiri writes but out of extreme abstinence, he (later on) totally gave up listening to music and granted daily stipends and land as "aid to living" to those chanters, singers and musicians who repented for their sinful art.


When asked by Mirza Mukarram Khan Safavi, who was an expert in music, about his views on music, Aurangzeb answered (in Arabic) "It is mubah, neither good nor bad.". The emperor said that he could not listen to music without flutes, especially pakhavaj "but that is unanimously prohibited (haram) so I have left off hearing of singing"

The above testimony of Maasir-i-Alamgiri lends credence to the account of the burial of music given by Kahfi Khan (p213). It is said that one day musicians collected together in a large crowd with great noise and tumult, prepared a bier with great dignity and carried it to the foot of the Jharokha Darshan wailing in front and behind the bier. When the matter was reported to Aurangazeb, he inquired about the funeral, the musicians said "Music (rag) is dead. We are going to bury it." "Bury it so deep under the earth" Aurangzeb remarked, "that no sound echo of it may rise again."

The artist has portrayed the above interesting scene, a telling satire of the musicians on the prohibition of their art by emperor Aurangzeb and which brings into focus the problem of following the seventh Century laws, regulations and opinions formulated in far off Arabia, in letter and spirit, irrespective of changes in times circumstances and cultural traditions which vary from country to country.

Aurangzeb -- As he was according to Mughal Records -- Part VI -- Receiving idol of Srinathji

Aurangzeb's temple breaking spree was in full swing after his general order of 9th April 1669. The idols were being broken and temples desecrated in a show of mad religious frenzy and in remorseless pursuit to fulfill the demolition of the shariat. These were the circumstances which formed the backdrop of Shri Nathji's journey from Govardhan near Mathura to a small village in Mewar (Rajasthan) which in course of time became one of the most important centres of the Vallabha Sampradaya.

The idol which adorned the temple at Govardhana near Mathura before it could be touched by Aurangzeb's hatchet-men, was taken by Damodar Gosain to Bundi, Kotah, Kishangarh and even Jodhpur but none of the Rajput states felt strong enough to face the wrath of Aurangzeb. At last when Maharana Raj Singh of Mewar was approached, he assured the worried Gosain (the priest) that Aurangzeb would not be able to even touch the idol of Shri Nathji without treading over the bodies of one lakh of his brave Rajputs.



Shrinathji's idol was then brought to Mewar, the Maharana himself receiving the Lord on the border of his state on 5th December 1671 at Sihad village which after the deity came to be called Nathdwara.

The tradition goes that when Gosain and his party reached Sihada village in Mewar, the wheels of Shri Nathji's chariot got stuck up in the sand and despite all efforts, the chariot would not move a finger's length. Happily, this was taken as a sign that the God did not wish to proceed any further and has chosen the place as his abode.

In the above painting the wheels of Shri Nathji's chariot are shown having stuck up in the sand, the Maharana Raj Singh is receiving the idol of Shri Nathji with utmost reverence, the Gosain is standing nearby. Shri Nathji is in the curtained chariot, only his face being visible.

Aurangzeb -- As he was according to Mughal Records -- Part V -- Demolition of Somanath temple

About the time the general order for destruction of Hindu temples was issued (9th April 1669) the highly venerated temple of Somanath built on the sea shore in Kathaiwad was also destroyed. The famous temple was dedicated to Lord Shiva. In the 11th , the temple was looted and destroyed by Mahmud Ghaznavi. It was rebuilt by King Bhim Deva Solanki of Gujarat and again renovated by Kumarapal in 1143-44 AD. The temple was again destroyed by Alauddin Khilji's troops in 1299. In a rarre description of the scene of a temple destruction, like of which continued to occur time and again during the long and disastrous rule of the Musalman rulers in Inida we have the following account. The Mlechcha (asura) stone idols on all three sides by their hammers, the stone pieces falling all around. They loosened every joint of the temple building and then began to break the different layers (thara) and the sculptured elephants and horses carved on them by incessant blows of their hammers. Then, amidst loud and vulgar clamour they began to apply force from both the sides to uproot the massive idol by means of wooden beams and iron crowbars (Kaanhadade Prabandha Panto 94-96)



After the destruction of Somanath temple during Alauddin's time it was rebuilt again. When Aurangzeb gave orders for its destruction the scene must have been little different from the one described by Padmanabha. The artist in his painting has tried to recreate the scene.

Aurangzeb -- As he was according to Mughal Records -- Part IV -- Demolition of Viswanath & Keshav Rai temples

August 1669 AD
It was reported that 'according to the emperor's command, his officers had demolished the temple of Viswanath at Kashi'(Maasir-i-Alamgiri, 88)

Kashi is one of the most sacred towns in India and reference to the worship of Shiva as Vishveshwara goes back to very early times. Kashi itself enjoys highest status since times immemorial. According to the puranas, every foot-step taken in Kashi kshetra has the sanctity of making a pilgrimate to a tirtha. Lord Vishvanatha is regarded as the protector of Kashi and the belief is that one earns great religious merit by having darshana (view) of the deity after having bathed in the Ganges. After destruction of the temple on Aurangzeb's orders, a mosque was built which still stands there as a testimony of the great tolerance and spirit of forgiveness of the Hindus even towards those who had for centuries desecrated and destroyed their temples and other places of worship and learning, and also as a lesson that "mutually uncongenial cultures", when forced by circumstances to intermingle in the same geographical area, result in such calamities. A protion of the sculpture of the demolished temple, probably built in the late 16th C, still survies to tell the tale of Aurangzeb's vandalism and barbarity. The present temple of Vishveshvara was built by Ahilya Bai Holkar of Indore.

Demolition of Keshava Rai temple at Mathura (13th January - 11th February 1670)
The great temple of Keshava Rai at Mathura was built by Bir Singh Deo Bundela during Jahangir's time at a cost of 33 lakhs of rupees. The Dehra of Keshava Rai was one of the most magnificent temples ever built in India and enjoyed veneration of the Hindus throughout the land. Prince Dara Shukoh who was looked upon by the masses as the future emperor had presented a carved stone railing to the temple which was installed in front of the deity at some distance, the devotees stood outside the railing to have darshan of Keshava Rai. The railing was removed on Aurangzeb's orders in October 1666.

The dehra of Keshava Rai was demolished in the month of Ramzan, 1080 AH (13th January - 11th February 1670) by Aurangzeb's order. In a short time, by the great exertion of the officers, the destruciton of this strong foundation of infidelity was accomplished and on its site a lofty mosque was built at the expenditue of a large sum. To the author of Maasir-i-Alamigiri, the accomplishment of this seemingly impossible work was an instance of the strength of the emperor's faith. Even more disgraceful was transporting the idols to Agra and burying them under the steps of the mosque of the Begum Sahib in order to continually trodden upon.

Aurangzeb -- As he was according to Mughal Records -- Part III -- Demolition of Hindu temples

Keshava Rai Temple

'Even to look at a temple is a sin for a Musalman' Aurangzeb
Umurat-i-Hazur Kishwar Kashai Julus (R.Yr.) 9 Rabi 24/13 October 1666

It was reported to the emperor (Aurangzeb) that in the temple of Keshava Rai at Mathura there was a stone railing presented by Bishukoh (one without dignity i.e. Prince Dara Aurangzeb's elder brother). On hearing of it, the emperor observed, 'In the religion of the Musalmans it is improper even to look at a temple and this Bishukoh has installed this kathra (barrier railing). Such an act is totally unbecoming of a Musalman. This railing should be removed (forthwith)'. His majesty ordered Abdun Nabi Khan to go and remove the Kathra which was in the middle of the temple. Khan removed it and informed the emperor that the idol of Keshava Rai was in the inner chamber. The railing presented by Dara was in front of the chamber and that formerly it was of wood. Inside the Kathra used to stand the sevaks of the shrine (pujaris etc) and outside it stood the people (khatq).

Note: Aurangzeb's solemn observation recorded in his own court's bulletin that "in the religion of the Musalmans it is improper even to look at a temple" and therefore, presentation of a stone railing to Keshava Rai temple by Dara was "totally unbecoming of a Musalman" casta serious doubts about a few instances of religious toleration and temple grants attributed to him. Only two years before his long awaited death, he had ordered (1st Jan 1705) to "demolish the temple of Pandharpur and to take the butchers of the camp there and slaughter cows in the temple... It was done". Akhbarat, 49-7, cited in J.N. Sarkar, Aurangzeb, Vol. III, 189).

Demolition of Kalka's temple


The asylum of Shariat Shariat Panah Qazi Abdul Muqaram has sent this arzi to the sublime court: a man known to him told him that the Hindus gather in large numbers at Kalka's temple near Barahapule (near Delhi) a large crowd of the Hindus is seen there. Likewise, large crowds are seen at the mazars of Khwaja Muinuddin Shah Madar and Satar Masud Ghazi. This amounts to bidat (heresy) and deserves consideration whatever orders are required should be issued.

Saiyid Faulad Khan was thereupon ordered by the emperor to send 100 beldars to demolish the Kalka temple and other temples in its neighborhood which were in the faujdar of the Khan himself; these men were to reach there post haste and finish the work without a halt.

Note: Kalkaji's temple which stands today was rebuilt soon after Aurangzeb's death (1707 A.D) on the remains of the old temple dedicated to Godess Kali. The two Akhbarat dated R. Yr. 10 Rabi 1, 23 and Rabi II, 3 (Sept. 3 and Sept. 12, 1667) provide details regarding the demolition of the temple on Aurangzeb's orders. Since 1764, the temple has been renovated and altered several times but the main 18th C structure more or less remains the same. The site is very old dating back to emperor Asoka's time (3rd C B.C.) There is mention of Kalkaji in the Maratha records of 1738 -- "People flock to the teple in large numbers especially during Navratri."


General order for the destruction of Temples


The lord cherisher of the faith learnt that in the provinces of chatta multan and especially at Benaras the Brahmin misbelievers used to teach their false books in their established schools and their admirers and students, both Hindu and Muslim used to come from great distances to these misguided men in order to acquire their vile learning. His majesty, eager to establish Islam issued orders to governors of all the provinces to demolish the schools and temples of the infidels and with the utmost urgency put down the teaching and the public practice of the religion of these unbelievers.



Note: This is not the only instance when Aurangzeb prevented the Muslims from acquiring knowledge and wisdom of the Hindu philosophical works and other Sanskrit and Bhasha classics or sharing spiritual and intellectual experience and this stifled the process of fusion, or at least bridging of the gulf between the two creeds with very different approaches, principles, values, levels of intellectual attainments and period of evolution of ideas. A general order of this type to put down the teaching and public practice of religion by the Hindus was used as a ground to demolish some of the most venerable shrines of India during the next few years, but despite the severe and comprehensive nature of the order, is failed to wrest from Banaras its unique prestige and position as the chief centre of learning of the Vedas, Dharmashastras, the six systems of philosophy, Sanskrit language and literature and Astronomy.

Aurangzeb -- As he was according to Mughal Records -- Part II

The painting is based on a contemporary letter sent by the Amber state official Parkaldas to the Diwan of Amber, Kalyandas, dated 23rd February 1666.

It is a night scene in the fort of Agra where emperor Shah Jahan had been kept in strict confinement by his son Aurangzeb for several years. The two wives of the emperor: Akbarabadi Begum and Fatehpuri Begum who were with him at the time of his death are being stopped at the door by the gurards. The painting depicts the two women sadly seeing the body of their husband Shah Jahan the emperor of India being taken out by four kahars or paliquin bearers as if he was some common prisoner. No son, grandson or nobles were around to bear the paliquin. Shah Jahan's daughter Jahanara is looking at the sad spectacle from the window of the palace, her entreaties with Khoja Phul (the eunuch) not to take the body for burial in the night without waiting for the daybreak having failed. "I have orders from the emperor (Aurangzeb) to carry the coffin this very night" he had replied. The Khoja is walking a few steps ahead of the tabut. The body was taken out by the Mori gate and hurriedly consigned to the grave in the Taj mahal mousoleum.

There might be very few examples indeed of such an uncermonious and hurried burial, marked by stealthiness and tainted by guilt as that of Shah Jahan, who had been the emperor of India for about 30 years and who was leaving behind a son, now the emperor (Aurangzeb) and a number of grand children and relatives and countless nobles.

Execution of Sarmad


Sarmad was a well known saint who came to Delhi towards the end of Shah Jahan's reign. Prince Dara Shukho, the eldest son of Shah Jahan and translator of the Upanishads in Persian sought his company and gave him much respect due to a saint and philosopher.

Sarmad was disliked by the mullahs for his unorthodox views and free thinking. He used to say that whosoever had realised the God, annihilates the distance between him and the supreme reality, i.e. he remains constantly in communion with the Divine. The mullahas said that the prophet ascended to the heaven, but Sarmad declared that the heaven came down to Prophet, he meant that the hightest state of bliss is attinable in this very life. He generally remained nude and had acquired knowledge of the highest non-dualism. When he was summoned to the court and asked to repeat the Kalima, he only went so far as to declare that there was no God. He saw the non difference between the individual soul of every one and the supreme soul. The mullahs decreed that he must be put to death for apostasy. When the executioner came with his axe to cut off his head, Sarmad welcomed him with the words "I know you in whatever form you come" and embraced death for the sake of his views.