His Highness, The Imperial Prince (Shahzada) Dara Shukoh (Persian: دارا شكوه ‎) (full name and royal title Padshahzada-i-Buzurg Martaba, Jalal ul-Kadir, Sultan Muhammad Dara Shukoh, Shah-i-Buland Iqbal^[1]) (March 20, 1615 – August 30, 1659) was the eldest son and the heir apparent of Mughal Emperor Shah Jahan and his wife Mumtaz Mahal. His name دارا شكوه in Persian means "Darius the Magnificent". He was favoured as a successor by his father and his sister Princess Jahanara Begum Sahib, but was defeated by his younger brother Prince Muhiuddin (later the Emperor Aurangzeb) in a bitter struggle for the imperial throne. The course of the history of the Indian subcontinent, had Dara prevailed over Aurangzeb, has been a matter of some conjecture among historians.^[2][3][4]

Early life[link]

Dara's brothers (left to right) Shah Shuja, Aurangzeb and Murad Baksh in their younger years, ca 1637

Dara was born near Ajmer on 20 March 1615, the eldest son of Prince Shahab ud-din Muhammad Khurram (Shah Jahan) and his second wife, Mumtaz Mahal. When he was 12, his grandfather, Emperor Jahangir, died, and his father succeeded as emperor.

On 11 February 1633, Dara married his first cousin, Nadira Begum Sahiba, the daughter of his paternal uncle Sultan Parvez Mirza (1590-1626). They had seven children, of whom two sons and two daughters survived to adulthood.

As was common for all Mughal sons, Dara was appointed a military commander at an early age, receiving an appointment as commander of 12,000 foot and 6,000 horse in October 1633^[5] (roughly equivalent to a modern division commander or major general). He received successive promotions, being promoted to commander of 12,000 foot and 7,000 horse on 20 March 1636 (roughly equivalent to lieutenant general), to 15,000 foot and 9,000 horse on 24 August 1637, to 10,000 horse on 19 March 1638, to 20,000 foot and 10,000 horse on 24 January 1639, and to 15,000 horse on 21st January 1642. ^[6]

Brooklyn Museum - The Nuptials of Dara Shikoh

On 10 September 1642, Shah Jahan formally confirmed Dara as his heir, granting him the title of Shahzada-e-Buland Iqbal ("Prince of High Fortune") and promoting him to command of 20,000 foot and 20,000 horse.^[7] In 1645, he was appointed as subadar (governor) of Allahabad. He was promoted to a command of 30,000 foot and 20,000 horse on 18 April 1648, and was appointed Governor of the province of Gujarat on 3 July.

As his father's health began to decline, Dara received a series of increasingly prominent commands. He was appointed Governor of Multan and Kabul on 16 August 1652, and was raised to the title of Shah-e-Buland Iqbal ("King of High Fortune") on 15 February 1655.^[8] He was promoted to command of 40,000 foot and 20,000 horse on 21 January 1656, and to command of 50,000 foot and 40,000 horse on 16 September 1657 (roughly equivalent to general)

The struggle for succession and death[link]

Dara Shikoh hunting with his Matchlock.

On September 6, 1657, the illness of emperor Shah Jahan triggered a desperate struggle for power among the four Mughal princes, though realistically only Dara and Aurangzeb had a chance of emerging victorious.^[9] Shah Shuja was the first to make his move, declaring himself Mughal Emperor in Bengal and marched towards Agra from the east. Murad Baksh allied himself with Aurangzeb.

At the end of 1657, Dara was appointed Governor of the province of Bihar and promoted to command of 60,000 foot and 40,000 horse.^[10]

Despite strong support from Shah Jahan, who had recovered enough from his illness to remain a strong factor in the struggle for supremacy, and the victory of his army led by his eldest son Sulaiman Shikoh over Shah Shuja in the battle of Bahadurpur on February 14, 1658, Dara was defeated by Aurangzeb and Murad during the Battle of Samugarh, 13 km from Agra on May 30, 1658. Subsequently Aurangzeb took over Agra fort and deposed emperor Shah Jahan on June 8, 1658.

Humayun's Tomb, where the remains of Dara were interred in an unidentified grave.

After the defeat, Dara retreated from Agra to Delhi and thence to Lahore. His next destination was Multan and then to Thatta (Sindh). From Sindh, he crossed the Rann of Kachchh and reached Kathiawar, where he met Shah Nawaz Khan, the governor of the province of Gujarat who opened the treasury to Dara and helped him to recruit a new army.^[11] He occupied Surat and advanced towards Ajmer. Foiled in his hopes of persuading the fickle but powerful Rajput feudatory, Maharaja Jaswant Singh of Marwar, to support his cause, the luckless Dara decided to make a stand and fight Aurangzeb's relentless pursuers but was once again comprehensively routed in the battle of Deorai (near Ajmer) on March 11, 1659. After this defeat he fled to Sindh and sought refuge under Malik Jiwan, an Afghan chieftain, whose life had on more than one occasion been saved by the Mughal prince from the wrath of Shah Jahan.^[12] However, Malik betrayed Dara and turned him (and his second son Sipihr Shikoh) over to Aurangzeb's army on June 10, 1659.

Dara was brought to Delhi, placed on a filthy elephant and paraded through the streets of the capital in chains.^[13] Dara's fate was decided by the political threat he posed as a prince popular with the common people - a convocation of nobles and clergy, called by Aurangzeb in response to the perceived danger of insurrection in Delhi, declared him a threat to the public peace and an apostate from Islam.^[14] He was assassinated by four of Aurangzeb's henchmen in front of his terrified son on the night of August 30, 1659.

Intellectual pursuits[link]

Dara Shikoh is widely renowned^[15] as an enlightened paragon of the harmonious coexistence of heterodox traditions on the Indian subcontinent. He was an erudite champion of mystical religious speculation and a poetic diviner of syncretic cultural interaction among people of all faiths. This made him a heretic in the eyes of his orthodox brother and a suspect eccentric in the view of many of the worldly power brokers swarming around the Mughal throne. Dara was a follower of Lahore's famous Qadiri Sufi saint Hazrat Mian Mir,^[16] whom he was introduced to by Mullah Shah Badakhshi (Mian Mir's spiritual disciple and successor) and who was so widely respected among all communities that he was invited to lay the foundation stone of the Golden

Dara Shikoh (with Mian Mir and Mullah Shah Badakhshi), ca. 1635

Temple in Amritsar by the Sikhs. Dara subsequently developed a friendship with the seventh Sikh Guru, Guru Har Rai. Dara devoted much effort towards finding a common mystical language between Islam and Hinduism. Towards this goal he completed the translation of 50 Upanishads from its original Sanskrit into Persian in 1657 so it could be read by Muslim scholars.^[17] His translation is often called Sirr-e-Akbar (The Greatest Mystery), where he states boldly, in the Introduction, his speculative hypothesis that the work referred to in the Qur'an as the "Kitab al-maknun" or the hidden book, is none other than the Upanishads.^[18] His most famous work, Majma-ul-Bahrain ("The Confluence of the Two Seas"), was also devoted to a revelation of the mystical and pluralistic affinities between Sufic and Vedantic speculation.

The library established by Dara Shikoh still exists on the grounds of Guru Gobind Singh Indraprastha University, Kashmiri Gate, Delhi, and is now run as a museum by Archeological Survey of India after being renovated.^[19][20]

Patron of art[link]

A Prince in Iranian Costume by Muhammad Khan. Dara Shikoh Album, Agra, 1633–34.

He was also a patron of fine arts, music and dancing, a trait frowned upon by his sibling Aurangzeb. In fact, many of his paintings are quite detailed and compare well to a professional artist of his time.^{[citation needed]} The 'Dara Shikoh album' is a collection of paintings and calligraphy assembled from the 1630s until his death. It was presented to his wife Nadira Banu in 1641-42 ^[21] and remained with her until her death after which the album was taken into the royal library and the inscriptions connecting it with Dara Shikoh were deliberately erased; however not everything was vandalised and many calligraphy scripts and paintings still bear his mark.

Dara Shikoh is also credited with the commissioning of several exquisite, still extant, examples of Mughal architecture - among them the tomb of his wife Nadira Banu in Lahore,^[22] the tomb of Hazrat Mian Mir also in Lahore,^[23] the Dara Shikoh Library in Delhi,^[24] the Akhun Mullah Shah Mosque in Srinagar in Kashmir^[25] and the Pari Mahal garden palace (also in Srinagar in Kashmir).^[26]

In art[link]

The Mughal Emperor Shah Jahan in the marriage procession of his eldest son Dara Shikoh. Mughal-Era fireworks and bamboo rockets were utilized to brighten the night.

The issues surrounding Dara Shikoh's impeachment and execution are used to explore interpretations of Islam in a 2008 play, The Trial of Dara Shikoh,^[27] written by Akbar S. Ahmed.^[28] Dara Shikoh is also the subject of a 2010 play called Dara, written and directed by Shahid Nadeem of the Ajoka Theatre group in Pakistan.^[29] Dara Shikoh is also the subject of the 2007 play Dara Shikoh, written by Danish Iqbal. Dara Shikoh is also a character played by Vaquar Sheikh in the 2005 Bollywood film Taj Mahal: An Eternal Love Story, directed by Akbar Khan.

Dara Shikoh is also the name of the protagonist of Mohsin Hamid's 2000 novel Moth Smoke, which reimagines the story of his trial unfolding in contemporary Pakistan. The novel concludes with these words: "It is perhaps between hope and memory, in the atomized, atomic lands once Aurangzeb's empire, that our poets tell us Darashikoh, the apostate, called out to God as he died."^[30]

The character of Dara Shikoh is a quintessential Muslim liberal struggling against orthodoxy.^{[citation needed]} In recent years Dara Shikoh has been a subject of many books, novels and plays. Shyamal Gangopadhyaya, Danish Iqbal and Gopal Gandhi are few contemporary writers who wrote about this forgotten liberal hero.

Danish Iqbal’s Dara Shikoh is a modern classic which was staged by director M S Sathyu of the film Garam Hawa fame in Delhi in 2003–04. In the words of critic Ramesh Chand Charlie, the stage play Dara Shikoh is a turning point of traditional theatrical sensibilities.^{[citation needed]} Use of Wali Deccani's period poetry provides this Play with a very rare artistic and historical context. Use of Kathak choreography by Rani Khanum and her troupe, and authentic costumes including headgear, swords and period art work was a treat for the eyes.^{[citation needed]} Use of Sufi music, context and ambience is very alluring and mesmerising. This play had a good run in cities like Delhi, Gurgaon and Banglore.

There are reports that this play is also being converted into a feature film under the direction of Sathyu.^{[citation needed]}

Works[link]

• Majma-ul-bahrain Or The Mingling Of The Two Oceans, Adam Publishers & Distributors. ISBN 81-7435-461-1.^[31]

MAJMA' UL BAHARAIN or The Mingling Of Two Oceans, by Prince Muhammad Dara Shikuh, Edited in the Original Persian with English Translation, notes & variants by M.Mahfuz-ul-Haq, published by The Asiatic Society, Kolkata, Bibliotheca Indica Series no. 246, 1st. published 1929.

See also[link]

• Mughal Empire
• Shah Jahan
• Jaigarh Fort
• Mughal–Safavid War (1649–1653)

Notes[link]

References[link]

• V.D. Mahajan (1978), History of Medieval India. S. Chand
• Sarkar, Jadunath (1984), A History of Jaipur. New Delhi: Orient Longman.

Sarkar, Jadunath (1962), A Short History of Aurangzib, 1618-1707, Calcutta: M. C. Sarkar and Sons, .
Eraly, Abraham (2004), The Mughal Throne : The Saga of India's Great Emperors. London: Phoenix.
Hansen, Waldemar [1986], The Peacock Throne : The Drama of Mogul India. New Delhi: Orient Book Distributors.

External links[link]

• Bernier, Francois Travels in the Mogul Empire, AD 1656-1668
• Manucci, Niccolo Storia de Mogor or Mogul Stories''
• Srikand, Yoginder Dara Shikoh's Quest for Spiritual Unity

Mittal, Aditya The Battle of Samugarh
Gyani Brahma Singh, Dara Shikoh - The Prince who turned Sufi in The Sikh Review
The Hindu, A forgotten symbol of composite culture

• Dara Shikoh Library
• Nadira Banu's tomb
• Mazar Hazrat Mian Mir
• Ancient Monuments of Kashmir by Ram Chandra Kak
• The Dara Shikoh Album British Museum Online Gallery

Sleeman, William (1844), E-text of Rambles and Recollections of an Indian Official

Sher Shah Suri
Sultan of the Suri Empire
Reign	17 May 1540 – 22 May 1545 (&100000000000000050000005 years, &100000000000000050000005 days)
Coronation	1540
Predecessor	Humayun
Successor	Islam Shah Suri
Consort	Malika Bibi
Issue
Jalal Khan
House	Sur dynasty
Father	Mian Hassan Khan Sur
Born	1472[1] Sasaram, Rohtas district in India[2]
Died	22 May 1545 Kalinjar, Bundelkhand
Burial	Sher Shah Suri Tomb, Sasaram
Religion	Islam

Sher Shah Suri (1486 – May 22, 1545) (Pashto: فريد خان شیر شاہ سوری - Šīr Šāh Sūrī, Bengali: শের শাহ সুরি), birth name Farid Khan, also known as Sher Khan (The Lion King), was the founder of the Muslim Sur Empire in northern India, with its capital at Delhi.^[3] An Afghan (Pathan) by origin, he rebelled against the Mughals and took control of India in 1540 until an accidental death in 1545 when Islam Shah Suri became his successor.^{[4][5][6][7][8]} He first served as a private before rising to become a commander in the Mughal Army under Babur and then as the governor of Bihar. In 1537, when Babur's son Humayun was elsewhere on an expedition, Sher Khan, power hungry turned on his true master and overran the state of Bengal and established the Sur Empire.^[9] A brilliant strategist, Sher Shah proved himself a gifted administrator as well as an able general. His reorganization of the empire laid the foundations for the later Mughal emperors, notably Akbar the Great, son of Humayun.^[9]

During his five year rule from 1540 to 1545, he set up a new template for civic and military administration, issued the first Rupee and re-organised the postal system of India.^[10] He further developed Humayun's Dina-panah city and named it Shergarh and revived the historical city of Pataliputra as Patna which had been in decline since the 7th century CE.^[11] He is also famously remembered for killing a fully grown tiger with his bare hands in a jungle of Bihar.^[4][9]

Early life and origin[link]

Sher Shah was born as Farid Khan in the Hisar district of India, according to Tarikh-i Khan Jahan Lodi (MS. p. 151).^[2] However, the online Encyclopædia Britannica states that he was born in Sasaram (Bihar), in the Rohtas district.^[4] He was one of about eight sons of Mian Hassan Khan Sur, a prominent figure in the government of Bahlul Khan Lodi. Sher Khan belonged to the Pashtun Sur tribe (the Pashtuns are known as Afghans in historical Persian language sources).^[12] His grandfather, Ibrahim Khan Sur, was a noble adventurer who was recruited much earlier by Sultan Bahlul Lodi of Delhi during his long contest with the Jaunpur Sultanate.

It was at the time of this bounty of Sultán Bahlol, that the grandfather of Sher Sháh, by name Ibráhím Khán Súri,*[The Súr represent themselves as descendants of Muhammad Súri, one of the princes of the house of the Ghorian, who left his native country, and married a daughter of one of the Afghán chiefs of Roh.] with his son Hasan Khán, the father of Sher Sháh, came to Hindu-stán from Afghánistán, from a place which is called in the Afghán tongue “Shargarí,”* but in the Multán tongue “Rohrí.” It is a ridge, a spur of the Sulaimán Mountains, about six or seven kos in length, situated on the banks of the Gumal. They entered into the service of Muhabbat Khán Súr, Dáúd Sáhú-khail, to whom Sultán Bahlol had given in jágír the parganas of Hariána and Bahkála, etc., in the Panjáb, and they settled in the pargana of Bajwára.^[2]

—Abbas Khan Sarwani, 1580

During his early age, Farid was given a village in Fargana, Shahabad (comprising present day districts of Bhojpur, Buxar, Bhabhua of Bihar) by Omar Khan, the counselor and courtier of Bahlul Khan Lodi. Farid Khan and his father, who had several wives, did not get along for a while so he decided to run away from home. When his father discovered that he fled to serve Jamal Khan, the governor of Jaunpur, Uttar Pradesh, he wrote Jamal Khan a letter that stated:

"Faríd Khán, being an­noyed with me, has gone to you without sufficient cause. I trust in your kindness to appease him, and send him back; but if refusing to listen to you, he will not return, I trust you will keep him with you, for I wish him to be instructed in religious and polite learning."^[13]

Jamal Khan had advised Farid to return home but he refused. Farid replied in a letter:

"If my father wants me back to instruct me in learning, there are in this city many learned men: I will study here."^[13]

Conquering Bihar and Bengal[link]

Farid Khan started his service under Bahar Khan Lohani, the Mughal Governor of Bihar.^[1][4] Because of his valor, Bahar Khan rewarded him the title Sher Khan (Tiger Lord). After the death of Bahar Khan, Sher Khan became the regent ruler of the minor Sultan, Jalal Khan. Later sensing the growth Sher Shah's power in Bihar, Jalal sought assistance of Ghiyasuddin Mahmud Shah, the independent Sultan of Bengal. Ghiyasuddin sent an army under General Ibrahim Khan. But, Sher Khan defeated the force at the battle of Surajgarh in 1534. Thus he achieved complete control of Bihar.^[1]

In 1538, Sher Khan attacked Bengal and defeated Ghiyashuddin Shah.^[1] But he lost to capture the kingdom because of sudden expedition of Emperor Humayun.^[1] In 1539, Sher Khan faced Humayun in the battle of Chausa. He forced Humayun out of India. Assuming the title Sher Shah, he ascended the throne of Delhi.^[4]

Government and administration[link]

Sher Shah rebuilt the longest highway in South Asia. The highway was called the Shahrah-e-Azam (also Sadak-e-Azam, Badshahi Sadak and later Grand Trunk Road by the British). It is still in use in present-day Khyber Pakhtunkhwa, Punjab region Punjab, Delhi, Uttar Pradesh, Bihar and Bengal.

Rupiya released by Sher Shah Suri, 1540–1545 CE, was the first Rupee

The system of tri-metalism which came to characterize Mughal coinage was introduced by Sher Shah. While the term rūpya had previously been used as a generic term for any silver coin, during his rule the term rūpiya came to be used as the name for a silver coin of a standard weight of 178 grains, which was the precursor of the modern rupee.^[10] Rupee is today used as the national currency in Pakistan, India, Nepal, Sri Lanka, Indonesia, Mauritius, Maldives, Seychelles among other countries. Gold coins called the Mohur weighing 169 grains and copper coins called Dam were also minted by his government.^[10][14]

Sher Shah built monuments including Rohtas Fort (now a UNESCO World Heritage Site in Pakistan), many structures in the Rohtasgarh Fort in Bihar, Sher Shah Suri Masjid, in Patna, built in 1540–1545 to commemorate his reign.

Qila-i-Kuhna mosque, built by Sher Shah in 1541, at Purana Qila, Delhi, a Humayun citadel started in 1533, and later extended by him, along with the construction of Sher Mandal, an octagonal building inside the Purana Qila complex, which later served as the library of Humayun.

Tarikh-i-Sher Shahi (History of Sher Shah), written by Abbas Khan Sarwani, a waqia-navis under later Mughal Emperor, Akbar around 1580, provides a detailed documentation about Sher Shah's administration.

Death and succession[link]

Sher Shah Suri Tomb at Sasaram

Sher Shah died from a gunpowder explosion during the siege of Kalinjar fort on May 22, 1545 fighting against the Chandel Rajputs. His death has also been claimed to have been caused by a fire in his store room.

Sher Shah Suri was succeeded by his son, Jalal Khan who took the title of Islam Shah Suri. His mausoleum, the Sher Shah Suri Tomb (122 ft high) stands in the middle of an artificial lake at Sasaram, a town that stands on the Grand Trunk Road.^[15]

Legacy[link]

Grand Trunk Road[link]

For centuries, the Grand Trunk Road has served as the main artery from travel across northern India. A scene from the Ambala cantonment during the British Raj.

Mughals extended Grand Trunk Road westwards: at one time, it extended to Kabul in Afghanistan, crossing the Khyber Pass. The road was later improved by the British rulers of colonial India. It was extended to run from Calcutta to Peshawar (present-day Pakistan). Over the centuries, the road acted as a major trade routes in the region and facilitated both travel and postal communication. Since the era of Sher Shah, the road was dotted with caravansarais (highway inns) at regular intervals, and trees were planted on both sides of the road to give shade to the travellers and merchants.

Shersabadia community[link]

Some soldiers were left behind by Sher Shah Suri as he escaped from Bengal, avoiding the Humayun invasion. These people are known as Shersabadia. They made a colony named Shershahabad which is no more due to a course change of Ganges. Today the people of this community are found in parts of Malda, Murshidabad, Chapai Nawabganj and a few other parts of Bengal

Karachi[link]

Sher Shah neighbourhood and Sher Shah Bridge in Kiamari Town of Karachi, Pakistan, are named in the honour of Sher Shah.

Gallery[link]

• 

  Presently a part of Comilla's Court Road, the photographed street had once been an extension of Grand Trunk Road, to communicate with the port facilities of Chittagong

• 

  Lal Darwaza or Sher Shah Gate, the Southern Gate to the Sher Shah Suri's city, Shergarh, opposite Purana Qila, Delhi, also showing with the adjoining curon walls and bastions

• 

  Rohtas Fort's magnificent Kabuli Gate

• 

  Qila-i-Kuhna mosque, built by Sher Shah in 1541, Purana Qila, Delhi

• 

  Sher Mandal built in his honour by the Mughals,

• 

  Rupee, round area type

• 

  Copper Dam issued from Narnul mint

Additional reading[link]

• Tarikh-i-Sher Shahi
• Tarikh-e-Afghani
• Tarikh-i Khan Jahani wa Makhzan-i Afghani
• Edward Thomas (1871) The Chronicles of the Pathan Kings of Delhi
• Kalkar Nijan, Sher Shah And His Times
• Sir Olaf Caroe, The Pathans
• Syed Bahadur Shah Zafar Kakakhel, Pashtoon
• Burgess, James (1913). The Chronology of Modern India for Four Hundred Years from the Close of the Fifteenth Century, AD. 1494–1894.. John Grant, Edinburgh. http://www.archive.org/stream/chronologyofmode00burg#page/n5/mode/2up. 

See also[link]

• Delhi Sultanate
• Shere Khan
• Pathan of Bihar
• List of rulers of Bengal
• History of Bengal
• History of Bangladesh
• History of India

References[link]

External links[link]

Wikimedia Commons has media related to: Sher Shah Suri

• Encyclopædia Britannica – Sher Shah of Sur
• Encyclopædia Britannica – Sur Dynasty
• Columbia Encyclopedia – Sher Khan
• Sher Shah Suri – The Lion King
• Sher Shah brief biography as ruler

v t e Pashtuns Key figures Amir Kror Suri · Ibrahim Lodi · Sher Shah Suri · Khushal Khan Khattak · Rahman Baba · Ghiasuddin Ghori · Shahabuddin Ghori · Ala'uddin Ghilzai · Bahlul Khan Lodi · Nazo Tokhi · Mirwais Hotak · Ashraf Hotaki · Mahmud Hotaki · Mahmud Hotaki · Ahmad Shah Durrani · Timur Shah Durrani · Zaman Shah Durrani · Azad Shah Afghan · Jamaluddin Afghan · Akbar Khan · Malalai of Maiwand · Ayub Khan · Abdur Rahman Khan · Mullah Powindah · Faqir of Ipi · Amanullah Khan · Nadir Shah · Bacha Khan · Zahir Shah · Daoud Khan · Abdul Ahad Mohmand · Samad Khan · Nur Muhammad Taraki · Hafizullah Amin · Wali Khan Culture Pashtunwali · Pashto language · Pashtun tribes · Pashtun dress · Loya jirga · Attan · Khattak Dance · Mahsud Dance · Adam Khan and Durkhanai · Yusuf Khan and Sherbano Poets Amir Kror Suri · Pir Roshan · Rahman Baba · Khushal Khan Khattak · Nazo Tokhi · Abdul Hamid Baba · Hussain Hotaki · Ahmad Shah Durrani · Hamza Baba · Malang Jan · Ajmal Khattak · Kabir Stori · Ghani Khan Topics and controversies Durand Line · Khudai Khidmatgar · Pashtunistan · Kalabagh Dam · Taliban · Names of Khyber Pakhtunkhwa Battles and conflicts First Battle of Panipat · Battle of Gulnabad · Third Battle of Panipat · First Anglo-Afghan War · Battle of Attock · Battle of Multan · Battle of Shopian · Battle of Nowshera · Battle of Jamrud (1837) · Siege of Malakand · Second Anglo-Afghan War · Battle of Maiwand · Tirah Campaign · Battle of Saragarhi · Third Anglo-Afghan War · Soviet war in Afghanistan · War in Afghanistan (2001–present) · War in North-West Pakistan

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Dara Shikoh (with Mian Mir and Mullah Shah Badakhshi). ca. 1635

Baba Sain Mir Mohammed Sahib (c. 1550 – 11 August 1635), popularly known as Mian Mir, was a famous Sufi saint who resided in Lahore, specifically in the town of Dharampura (in present-day Pakistan). He was a direct descendant of Caliph Umar ibn al-Khattab. He belonged to the Qadiri order of Sufism. He is famous for being a spiritual instructor of Dara Shikoh, the eldest son of Mughal emperor Shah Jahan. He is identified as the founder of the Mian Khail branch of the Qadiri order.

Mian Mir and Emperor Jahangir[link]

Mian Mir was a friend of God-loving people and he would shun worldly, selfish men, covetous Emirs and ambitious Nawabs who ran after faqirs to get their blessings. To stop such people from coming to see him, Mian Mir posted his mureeds (disciples) at the gate of his house.

Once, Jahangir, the Mughal emperor, with all his retinue came to pay homage to the great faqir. He came with all the pomp and show that befitted an emperor. Mian Mir's sentinels however, stopped the emperor at the gate and requested him to wait until their master had given permission to enter. Jahangir felt slighted. No one had ever dared delay or question his entry to any place in his kingdom. Yet he controlled his temper and composed himself. He waited for permission. After a while, he was ushered into Mian Mir's presence. Unable to hide his wounded vanity, Jahangir, as soon as he entered, told Mian Mir in Persian: Ba dar-e-darvis darbane naa-bayd ("On the doorstep of a faqir, there should be no sentry").

Pir Mian Mir, whose mind and soul were one with the Lord, caring little for the emperor's irritation, replied in Persian: Babayd keh sag-e-dunia na ayad ("They are there so that the dogs of the world/selfish men may not enter").^{[citation needed]}

The emperor was ashamed and asked for forgiveness. Then, with folded hands, Jahangir requested Mian Mir to pray for the success of the campaign which he intended to launch for the conquest of the Deccan. Meanwhile, a poor man entered and, bowing his head to Mian Mir, made an offering of a rupee before him. The Pir asked the devotee to pick up the rupee and give it to the poorest, neediest person in the audience. The devotee went from one dervish to another but none accepted the rupee. The devotee returned to Mian Mir with the rupee saying: "Master, none of the dervishes will accept the rupee. None is in need, it seems."

"Go and give this rupee to him," said the faqir, pointing to Jahangir. "He is the poorest and most needy of the lot. Not content with a big kingdom, he covets the kingdom of the Deccan. For that, he has come all the way from Delhi to beg. His hunger is like a fire that burns all the more furiously with more wood. It has made him needy, greedy and grim. Go and give the rupee to him."

Mian Mir, the Sikh Gurus and his place in Sikhism[link]

Mian Mir, holds a pivotal legendary place in Sikhism and in Sikh history. Sikh Children and Sikh people around the world learn about him, his spiritual contribution and his place in Sikh history.

Mian Mir and Guru Arjan meet[link]

Guru Arjan Dev, the fifth Sikh Guru, often visited Lahore, the birth-place of his father (the fourth Guru, Guru Ram Das) to meet his relatives. On the occasion of one of such visit, he called on Mian Mir. The two men of God met and became very close lifelong friends. Mian Mir was thirteen years older than Guru Arjan.

The foundation-stone of the Harimandir Sahib[link]

Foundation of Sri Harimandar Sahib: Sri Guru Arjan Dev or Sai Mian Mir? Taken from “Sri Harimandar Sahib Sunehri Itihaas” published by Dharam Parchaar Committee SGPC Translated by Admin www.tapoban.org

Guru Arjan was responsible for the construction of many tanks and buildings. In 1588, he planned to build a temple in the centre of the holy tank called Amritsar or the pool of nectar.

There is no evidence that Mian Mir ever met Guru Arjan Dev.

Foundation of Sri Harimandar Sahib

Sri Guru Arjan Dev jee and Baba Buddha jee consulted with the leading Sikhs of the time and set a day for setting the foundation stone of Sri Harimandar Sahib. A great congregation took place of 1 Maagh, 1654 Bk. The Sarovar had been drained in preparation and the divaan took place in the sarovar itself. Sri Guru jee explained the meaning of Harimandar and the importance. After distributing karah parshaad and invoking the first four Satgurus, Baba Buddha jee asked Guru Arjan Dev jee to place the first brick.

Sri Guru Arjan Dev jee with his hands then placed the first brick: there is not need to any other reference that whom laid first stone (guru ji laid the first stone of Sri Harimandar Sahib from Sai Mian Mir because there is no religion of true sait he understand the true voice of god that from spiritual level all saint satgurus same )

ਇਮਿ ਅਰਦਾਸ ਕਰੀ ਿਬ੍ਰਧ ਜਬੈ। ਸ੍ਰੀ ਅਰਜਨ ਕਰ ਪੰਕਜ ਤਬੈ॥੧੩॥ ਗਹੀ ਈਟ ਤਿਹ ਕਰੀ ਿਟਕਾਵਨ। ਮੰਦਰ ਅਿਵਚਲ ਨੀਵ ਰਖਾਵਨ। (Gurpartap Suraj Ras 2, Ansu 53).

It is clear that Gurpartap Suraj Granth says that Sri Guru Arjan laid the foundation of Sri Harimandar Sahib with his own hands.

Why the Confusion?

The first Sikh historian to write otherwise was Giani Gian Singh. In the third Lahore edition of Sri Gur Panth Parkash, he writes that Mian Mir placed the brick. What is odd is that Giani jee in the first edition of Panth Parkash (published in Delhi, 1936Bk.) and in the second edition (published in Amritsar, 1946Bk) does not say who placed the first brick. Only in the third Lahore edition does he say that Mian Mir placed the first brick but does not say where he has learned this from nor does he give any reference.

From the foundation of Sri Harimandar Sahib to the writing of Panth Parkash, 300 years had passed. None of the writers of Gurbilas Patshahi 6, Gurbilas Patshahi 10, Mehma Parkash (1776), Bansavalinama, Gurkirat Parkash (1812), Suraj Granth nor Pracheen Panth Parkash by Rattan Singh Bhangu had indicated that Mian Mir was involved in laying the foundation of Sri Harimandar Sahib.

Further, none of the Muslim writers who have written biographies of Mian Mir have written that he laid the foundation. This is odd because they would have been very proud to note such a fact. It seems clear that the story of Mian Mir laying the foundation is imaginary.

Butay Shah: Beginning the Myth

Principal Satbir Singh has written that the first person to write about Mian Mir having laid the foundation of Sri Harimandar Sahib was Butay Shah (real name Ghulam Muhaiyuddin) in his book “Tavarikh-i-Punjab.” Butay Shah was a Muslim Maulvi. He writes, “Shah Mian Mir came to Amritsar at the invitation of Sri Guru Arjan Dev jee and with his holy hands, placed four bricks in the four directions and one in the middle.”

A hand-written copy of this work says that it was written in 1848AD. The British were in control of Punjab at that time. No Sikh or non-Sikh writer had written about Mian Mir before this time. How did Butay Shah find his information? He has not given any source. The method he outlines of how the foundation was laid is also unusual and has not been seen or read anywhere before.

Bhai Rattan Singh Bhangoo writes about Butay Shah in Pracheen Panth Parkash. Rattan Singh had found out that the British had hired Shah to write the Khalsa’s history in Persian. He protested that a Maulvi would not do justice to Sikh history because there had always been tension/conflict between Hindus and Sikhs and the Moslems and they spoke against each other.

Giani Gian Singh also writes about the above incident. He writes how Rattan Singh and Cpt. Murray discussed the issue and Rattan Singh told him that Sikh history written by a Maulvi would be of harm to the Sikhs and he did not write the truth. He told Murray that each person could write about his own religion for which he was knowledgeable but he could not write about another’s religion properly especially in the case where there was conflict between the respective religions. He said clearly to Murray after seeing the history written by Butay Shah, “he will write history in a way that will harm the Singhs.” And also “how will he write the truth? He will write what is the opposite.” (Sri Guru Panth Parkash Poorbaardh Bisram dooa)“

After this, Rattan Singh wrote Panth Parkash and gave it to Cpt. Murray. Murray kept both Panth Parkash and Tavarikh-i-Punjab with him. Rattan Singh did not however write in Panth Parkash who placed the foundation of Sri Harimandar Sahib.

Clearly from what Rattan Singh told Cpt. Murray, he saw that Maulvi Butay Shah was writing Sikh history in a twisted and inaccurate way.

Which Account is Authentic?

Accepting Butay Shah’s statement that Mian Mir placed the foundation of Sri Harimandar Sahib, Sohan Lal Suri in his book Umda-Tu-Tavarikh (1885 AD) repeated the same thing. In the same way, the Amritsar Municipal Corporation in their record for 1849 to 1885 seem to have relied on Butay Shah and recorded Mian Mir as having placed the foundation.

Before all these, Kavi Santokh Singh wrote in Gurpartap Sooraj Granth (1900BK) that Guru Arjan had placed the foundation. Bhai Santokh Singh had received his training at Sri Amritsar Sahib from Bhai Sant Singh. Bhai Sant Singh used to do Katha every day at Sri Darbar Sahib. Before him, his brother Giani Gurdas Singh and their father, Bhai Surat Singh used to do this seva at Sri Harimandar Sahib.

Bhai Surat Singh’s ustad was Bhai Gurbaksh Singh, who had received his training in Gurmat and Sikh history from Bhai Mani Singh jee himself. Bhai Mani Singh jee had been in the Guru’s service since the time of Sri Guru Har Rai Sahib. Bhai Sahib’s grand father, Bhai Baloo jee was a Sikh of Sri Guru Hargobind Sahib and was shahid in the Battle of Amritsar in 1691Bk.

Bhai Mani Singh jee must have known from his grandfather and father about the foundation of Sri Harimandar Sahib and certainly must have been told by the seventh, eighth, ninth and tenth Guru of the same.

Bhai Mani Singh passed on his knowledge to Bhai Gurbaksh Singh, who then passed the knowledge to Bhai Surat Singh who educated his two sons, Bhai Gurdas Singh and Bhai Sant Singh. It was from Bhai Sant Singh that Kavi Santokh Singh learned of the foundation of Sri Harimandar Sahib. It is clear that Kavi Santokh Singh’s knowledge is more reliable than that of Butay Shah.

Butay Shah and Sohan Lal Suri do not have even a distant relationship with Sri Harimandir Sahib nor did their ancestors have any link. It is clear that these writers have not relied on anything besides their own imaginations. In fact, Butay Shah and Sohan Lal Suri’s accounts do not match between themselves. Butay Shah writes that four bricks were placed in the four directions and one in the middle. He then writes that Mian Mir was invited to Amritsar by Guru Arjan Dev jee. Sohan Lal writes however that Guru jee himself went to Lahore and invited Mian Mir to place the foundation of Harimandar Sahib in Amritsar. There is no further mention of whether Mian Mir came to Amritsar and whether he placed one or five foundation bricks. In a court of law, where the statements of the witnesses don’t match, they are not given any credence. Therefore the writings of Butay Shah and Sohan Lal cannot be accepted, especially since they have both been written after Gurpartap Suraj Granth.

Dr. Madanjit Kaur on the Issue

Sikh historian Dr. Madanjit Kaur writes in “The Golden Temple: Past and Present, “According to the earliest Sikh tradition, the foundation stone of the Harmander was laid by Guru Arjan himself. A mason, so goes the story, accidentally displaced the brick (the foundation stone). On seeing this, the Guru prophesized that the foundation would be laid again in the near future. This version of Bhai Santokh Singh is carried by almost all subsequent Sikh sources right up to the twentieth century ….”

The author further writes: “The story of Mian Mir having laid foundation of Harmander appears amongst the Persian sources for the first time in Bute Shah’s, ‘Tawarikh-I-Punjab’… The real objective of the author (Bute Shah) was to eradicate any chance of animosity between Sikhs and Muslims after fall of Sikh Kingdom…”

“The first recorded reference to this version in European sources is to be met immediately in, “The Punjab notes and queries”. It records: ‘The foundation stone was laid by Mian Mir...’ The contributor of the entry, E. Nicholl, (Secretary, Municipal Committee, Amritsar) does not cite any authority, he merely states the facts”.

Renowned Sikh historian, S. Piara Singh Padam also accepts that Sri Guru Arjan Dev jee laid the foundation. He writes “Mian Mir was barely 36-37 years old at the time. Only after considerable meditation did he finally (later in life) become so respected.”

Therefore it is clear that the foundation Sri Harimandar Sahib was laid by Sri Guru Arjan Dev jee. The myth of the foundation being laid by Sai Mian Mir is a fabrication of the mid 19th Century.

Guru Arjan's death[link]

In 1606, Guru Arjan was implicated in the affair of Prince Khusraw, who had rebelled against his father, Jahangir. He was imprisoned in the Lahore fort and tortured. When Mian Mir heard about it, he came to see the Guru. He found Guru Arjan calm and serene, having completely resigned himself to the will of God. Mian Mir suggested to the Guru whether he should intercede with Emperor Jahangir on his behalf. The Guru forbade him saying that God's will must have its course unchecked, as it was not proper to interfere with its working. He only asked for the saint's blessings for his son, Har Gobind.

Guru Har Gobind[link]

A couple of years after the death of Guru Arjan, his son and successor Guru Har Gobind, who was thirteen years of age was called on Mian Mir at Lahore.

Guru Tegh Bahadur[link]

Guru Tegh Bahadur, the son of Guru Har Gobind and the ninth Guru, as a child met Mian Mir who blessed him.

Death[link]

After having lived a long life of piety and virtuosity, Hazrat Mian Mir died on 11 August 1635 (7 Rabi’ al-awwal, 1045 according to the Islamic Calendar). He was eighty-eight years old.

His funeral oration was read by Mughal prince Dara Shikoh, who was a highly devoted disciple of the Saint.

He was buried at a place which was about a mile from Lahore near Alamganj, that is at the south-east of the city.Hazrat Mian Mir's spiritual successor was Hazrat Mullah Shah Badakhshi.

Hazrat Mian Mir's Mazar (Mausoleum) still attracts hundreds of devotees each day and he is revered by many Sikhs as well as Muslims.

References[link]

• Article on Mian Mir published in the Times of India

External links[link]

• [1]
• Mian Mir on Chishti.ru
• About Mian Mir's shrine
• Mian Mir on AllAboutSikhs.com

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The Mool Mantar in the handwriting of Guru Har Rai.

Guru Har Rai (Punjabi: ਸ੍ਰੀ ਗੁਰੂ ਹਰਿ ਰਾਇ ਜੀ [ɡʊru həɾ ɾɑɪ]; 26 February 1630 – 6 October 1661) was the seventh of ten living Gurus of the Sikhs who became Guru on 8 March 1644 following in the footsteps of his grandfather, Guru Har Rai, nominated five year old Har Krishan, his youngest son as the next Guru of the Sikhs. The following is a summary of the main highlights of Guru Har Rai's life:

• Continued the military traditions started by his grandfather Guru Har Gobind ji.
• Maintained a cavalry of 2,200 soldiers throughout his Guruship.
• As a very young child he was disturbed by the suffering of a flower damaged by his robe in passing. Though such feelings are common with children, Guru Har Rai jiwould throughout his life be noted for his compassion for life and living things. His grandfather who was famed as an avid hunter is said to have saved the Moghul Emperor Jahangir's life during a tiger's attack. Guru Har Rai continued the hunting tradition of his grandfather, but he would allow no animals to be killed on his grand Shikars. The Guru instead captured animals, adding them to his zoo.
• Made several tours to the Malwa and Doaba regions of the Punjab.
• His son Ram Rai, seeking to assuage concerns of Aurangzeb over one line in Guru Nanak's verse (Mitti Mussalmam ki pede pai kumhar) suggested that the word Mussalmam was a mistake on the copyist's part and substituted wording that placated Auranzeb's concerns, therefore distorting Bani. His father, Guru Har Rai refused to ever meet with him again. The Guru is believed to have said, "Ram Rai, you have disobeyed my order and sinned. I will never see you again on account of your infidelity." It was also reported to the Guru that Ram Rai had also worked miracles in the Mughal's court against his father's direct instructions. Sikhs are constrained by their Gurus to not believe in, magic and myth or miracles.

Just before his death at age 31, Guru Har Rai passed the Gaddi of Nanak on to his younger son, the five year old—Guru Har Krishan.

Guru Har Rai was the son of Baba Gurdita and Mata Nihal Kaur (also known as Mata Ananti Ji). Baba Gurdita was son of the sixth Guru, Guru Hargobind. Guru Har Rai married Mata Kishan Kaur (sometimes also referred to as Sulakhni) the daughter of Sri Daya Ram of Anoopshahr (Bulandshahr) in Uttar Pradesh on Har Sudi 3, Samvat 1697. Guru Har Rai had one daughter and two sons: Baba Ram Rai and Sri Har Krishan.

Although, Guru Har Rai was a man of peace, he never disbanded the armed Sikh Warriors (Saint Soldiers), who earlier were maintained by his grandfather, Guru Hargobind. He always boosted the military spirit of the Sikhs, but he never indulged in any direct political or armed controversy with the Mughal Empire. Once, Dara Shikoh (the eldest son of emperor Shah Jahan), came to Guru Har Rai asking for help in the war of succession launched by his half-brother the murderous Aurangzeb. The Guru had promised his grandfather to use the Sikh Cavalry only in defense. He, nevertheless, helped him to escape safely from the bloody hands of Aurangzeb's armed forces by having his Sikh warriors hide all the ferry boats at the river crossing after they had been used by Dara Shikoh in his escape.

Background[link]

Once, while the Guru Har Rai was returning from a tour of the Malwa and Doaba regions, Mohamad Yarbeg Khan, (son of Mukhlis Khan, who had been killed by Guru Hargobind, when he had led his forces against the Sikh the Guru) attacked the kafla of the Guru with a force of one thousand armed men. The revengeful attack was repulsed by a few hundred 'Saint-Soldiers' of the Sikhs with great courage and bravery. The enemy suffered a heavy loss of life and fled the scene. This self-defense measure, was a reply to the surprise attack of the Muslims overlords. Guru Har Rai often bestowed Sikh warriors with robes of honor in reward.

The Guru also established an Aurvedic (herbal medicine) hospital and a research center at Kiratpur Sahib where he also maintained a zoo. Once Dara Shikoh, the eldest son of Shah Jahan fell seriously ill by some unknown disease (usually explained as trimmings of tiger's whiskers sneaked into his food by his envious sibling, Aurangzeb.). The court hakims (physicians), both Indian and European attempted cures, but there was no improvement. At last the emperor made a humble request to the Guru for the treatment of his son. Accepting the request Guru Har Rai, sent some medicinal herbs, then available only in his Aurvedic hospital, back with the emperor's messenger. Dara Shikoh was cured of his near fatal illness. The emperor, whole heartedly thanked the Guru and offered a jagir (title to land and villages and a portion of the profits (lagaan) derived from it), which Guru Har Rai declined.

Guru Har Rai visited the Doaba and Malva regions of Punjab where he preached to the Sikhs in big huge numbers.

Guru Har Rai also visited Lahore, Sialkot, Pathankot, Samba, Ramgarh and many places in the Jammu and Kashmir region. He established 360 Sikh 'missionary' seats called Manjis (after the small cot (manji) used by the Guru's representatives. He also tried to improve the old corrupt Masand system and appointed pious and committed personalities, such as Suthre Shah, Sahiba, Sangtia, Mian Sahib, Bhagat Bhagwan, Bhagat Mal and Jeet Mal Bhagat (also known as Bairagi), as the heads of Manjis.

Guru Har Rai faced some serious difficulties during the period of his guruship. The corrupt Masands, Dhir Mal and Minas always tried to preclude the advancement of the Sikh religion.

Recitation of Gurbani[link]

One day the Sikhs asked the Guru whether those who read the Gurus' hymns without understanding them, derived any spiritual advantage from it. The Guru gave no reply at the time, and next morning went hunting. En route, the Guru came across a broken pot which had held butter. The rays of the sun were melting the butter on the broken pot fragments. The Guru took one of these fragments in his hand and said, "Look my Sikhs, broken pot shreds—when heated, the butter that had adhered to them readily melts. As the grease adheres to the potshreds, so do the Gurus' hymns to the hearts of his Sikhs. At the time of death the Gurus' instruction shall assuredly bear fruit. Whether understood or not, it has within it the seed of salvation. Perfume still clings to a broken vase." The meaning of the parable is that whosoever daily reads the Gurus' shabads shall assuredly obtain peace. And even though he may not fully understand them, God will undoubtedly assist him.

Guru Ram Das has said: "The Word is the Guru, and the Guru in the Word, and in the Word is the essence of ambrosia."

Bhai Gonda[link]

A devout Sikh called Bhai Gonda used to stay with the Guru. He was a saint in thought, word and deed. The Guru was very much pleased with his sincere devotion and asked, “Bhai Gonda, go to Kabul, and instruct the Sikhs there in the worship of the true Name, and preach the Sikh faith. Feed holy men and pilgrims with the offerings you receive and send whatever remains here for the upkeep of the Langar. These are to be your duties, and I am confident that you will succeed in them.”

Although Kabul was a foreign country and there was danger from Muslim bigotry in living there, Bhai Gonda cheerfully accepted the task given to him. On arriving there he built a Gurdwara and carried out all the Guru’s instructions.

One day, while Bhai Gonda was repeating the Japji, he felt as though clinging to the Guru’s feet. He was in such a state of abstraction that he became quite unconscious. He grew as absorbed in the sight of the Guru as a drop of rain in the ocean. The Guru knew what was passing through Bhai Gonda’s mind, and sat firmly on his throne keeping his feet together. At mid-day, when dinner was announced, the Guru made no response. When the announcement was repeated an hour later, he still remained silent. A longer interval later, the call was again made for the third time and cook asked permission to serve the food, but again the Guru did not speak. Several Sikhs gathered together and were about to make a representation to the Guru, when he finally spoke. “Brother Sikhs. Bhai Gonda is in Kabul. He is in thought, word, and deed, a saint of the Guru. He today clasped my feet. How can I take them away from him? How can I go take my dinner until he lets go? I am therefore waiting until the conclusion of his meditation and obeisance.” Bhai Gonda did not awake from his trance before twilight, and it was only then that the Guru felt free to take his meal.

Dara Shikoh[link]

The Emperor Shah Jahan had four sons: Dara Shikoh, Shuja Muhammad, Aurangzeb, and Murad Baksh. Dara Shikoh was the heir-apparent, and was very dear to his father. Aurangzeb was very cunning, clever and ambitious, and was fixated on succeeding to the throne. He administered tiger’s whiskers in a dish to his eldest brother and he became dangerously ill as a result. Astrologers were sent for, pirs and fakirs were called, all known charms, spells and incantations were tried but to no avail. Wise men were assembled together and they came to the decision that until the tiger’s whiskers could be removed, there was no hope of a recovery. They were of the opinion that if two ounces of chebulic myrobalan (scientific name: termininalia chebula; known in Ayurvedic medicine as Aralu, credited with having laxative and stomachic properties) and a clove weighing one masha were administered, his health could be restored.

The Emperor searched everywhere for the ingredients but they could not be found – it was only until his Prime Minister, who had heard of the Gurus’ fame, was informed that there were available from the Gurus’ storehouse, that hope was restored. Although the Emperor was hostile to the Guru, yet as the Guru’s house was a mine of sympathy and compassion for all, there was no doubt that he would grant the articles required. The Emperor humbled himself before the Guru and sent a letter. The Guru was pleased that the Emperor had such confidence in him as to write such a friendly letter, and consented to give the required medicines. “Behold,” said the Guru, “with one hand man breaks flowers and with one hand offers them, but the flowers perfume both hands alike. The axe cuts the sandal tree, yet the sandal perfumes the axe. The Guru ought, therefore, to return good for evil.”

The ingredients were weighed and it was explained that these medicines would cause the hardest substance taken to be digested. To these ingredients, the Guru added a pearl which was to be ground and used as a subsidiary remedy. The Emperor was naturally very pleased and forgot all his enemity with the Guru, and vowed that he would never again cause him annoyance. His medicine was administered and effected a fast and complete cure.

Ram Rai and his tradition[link]

The followers of Ram Rai regard him as a Guru and are called Ramraiya. They are headquartered in Dehra Doon founded by Guru Ram Rai. The institutution at Dehra Doon is headed by a lineage of Mahants^[1] who follow the Udasi tradition.

Criticism[link]

Mughal accounts regarding Guru Har Rai[link]

When the Sikh, Guru Har Rai supported Aurangzeb's elder brother Dara Shikoh he clearly received the enmity of Aurangzeb. Guru Har Rai, however cleverly withdrew his support for Dara Shikoh after the heir apparent had been defeated by Aurangzeb during the Battle of Samugarh. And to assure that no troubles would emerge between the victorious Aurangzeb and himself, Guru Har Rai surrendered two of his sons to the armies of Aurangzeb.^[2]

References[link]

• Macauliffe, M.A. (1909). The Sikh Religion: Its Gurus Sacred Writings and Authors. Low Price Publications. ISBN 81-7536-132-8. 
• Singh, Khushwant (1963). A History of the Sikhs: 1469-1839 Vol.1 (2nd ed.). Oxford University Press. ISBN 0-19-567308-5. 

External links[link]

• Sikhs.org
• Sikh-History.com
• Official Website of Gurudwara Shri Guru Har Rai Ji Village Bhungarni