05-22-2007, 11:39 PM
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->The Emperor was tired of the reports and complaints which reached him daily of the ever increasing distress of his dominions. When all other expedients failed, he devised a plan to utilise the influence of the Matas Sundri and Sahib Devi v widows of the deceased Guru Gobind Singh who were then residing at Dehli. His Majesty asked them to induce Banda to abandon his predatory profession, on which he arid his followers should be granted Jagirs. Banda replied that no faith could be put in the Emperor ; that he wanted to allure them by the offer of Jagirs to their men to their ultimate annihilation. On receipt of this reply the Emperor imprisoned the ladies with the idea that the Singhs would come to terms in order to save the honour of the ladies. Thereupon the ladies sent a painful letter to Banda sking him to submit. He re- plied that they must endure everything because the submission of the Khalsa to a tyrant, would mean the frustration of the Guru Gobind Singh's mission. The ladies requested him to submit to the authority of his majesty on pain of excommunication. Banda's reply to this was also in the negative with the remarks, that he was merely a Bairagi Faqir and had neither friend nor foe; that he was not a follower of Guru Gobind Singh and therefore could not be an outcast; and that he was merely carrying out the orders of Guru Gobind Mngh in regard to the campaign of vengeance for the destruction of the tyrant, and the protection of the Khalsa. Upon this Banda was charged with disobedience and disregard of Guru Gobind Singh's commandments and edicts were issued for his excommunication on the following grounds.
1. That he had married, breaking the celibacy which was enjoined upon him.
2 That contrary to Guru Gobind Singh's man* date, he had started his own religion.
3. That he had substituted Charan pahaul for
Rhanda pahaul
4. That he had invented Fatih daras (victory to faith) instead of Fatih Vaheguru jl ki (victory to the Lord).
5. That Singhs were called Bandal (Bandars) instead of Guru's.
6. That he attired himself in royal dress, which was against the Guru's orders.
7. That he called himself the eleventh Guru of the Singhs, and
8. That he displayed pride and arrogance and meant to rule over the Singhs instead of considering himsalf their brother and equal.
This edict was sealed with the cnrse that owing to disregard of these commandments Banda was sure to die in imprisonment. On receipt of this edict, the true Singhs (or Tat Khalsa) separated themselves from Banda, who leaving them at Arnritsar, went to Gurdaspur.
The Singhs were thus divided between themselves and became antagonistic to each other.
The news of this division pleased and gratified the Emperor. He proposed to enlist their services on his own side and sent a long letter with precious presents offering a Jagir of Rs. 51,000 for the old and aged Singhs and invited meat service tt Lahore. The rate of pay fixed waa B». 15 per mensem for the foot and Rs. 30 per mensem for the mounted soldier. The Sardars were to get Rs. 5 daily each. For the maintenance of the rest Rs. 5,000 per mensem and the Parganah of Jhabal was granted in Jagir. The treaty of peace contained the following terms for guidance of the parties:â
1. That the Khalsa would not attack any territory under the Mugal Empire ;
2. That they were precluded from helping Banda ;
3. That if any foreign enemy attacked the Pan jab, it was incumbent upon the Tat Khalsa to help the Government;
4. That the money and Ja#ir allotted to the Khalsa were never to be varied ;
5. That no Hindu in the Panjab should, in future, be forced to embrace Islam ;
6. That the Hindus were, for the future, to be at liberty to perform their religious ceremonies in any way they liked ;
7. That the Hindus of the Panjab were, in future, to pay no extra tax in excess of Muhammadans;
8. That any Singh undertaking agriculture would be required only to pay revenue at half-rates ;
9. That the. slaughter of cattle in the Panjab was to cease for ever ;
10. That in future no Muhamrnadan was at liberty to forcibly deflower any Hindu woman.
Thus the separation of the two factions was completed and all efforts and contrivances of Banda failedto effect a reconciliation.
History And Philosophy of The Sikh Religion Part 1., Khazan Singh. 1914. pg 210 - 212.
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1. That he had married, breaking the celibacy which was enjoined upon him.
2 That contrary to Guru Gobind Singh's man* date, he had started his own religion.
3. That he had substituted Charan pahaul for
Rhanda pahaul
4. That he had invented Fatih daras (victory to faith) instead of Fatih Vaheguru jl ki (victory to the Lord).
5. That Singhs were called Bandal (Bandars) instead of Guru's.
6. That he attired himself in royal dress, which was against the Guru's orders.
7. That he called himself the eleventh Guru of the Singhs, and
8. That he displayed pride and arrogance and meant to rule over the Singhs instead of considering himsalf their brother and equal.
This edict was sealed with the cnrse that owing to disregard of these commandments Banda was sure to die in imprisonment. On receipt of this edict, the true Singhs (or Tat Khalsa) separated themselves from Banda, who leaving them at Arnritsar, went to Gurdaspur.
The Singhs were thus divided between themselves and became antagonistic to each other.
The news of this division pleased and gratified the Emperor. He proposed to enlist their services on his own side and sent a long letter with precious presents offering a Jagir of Rs. 51,000 for the old and aged Singhs and invited meat service tt Lahore. The rate of pay fixed waa B». 15 per mensem for the foot and Rs. 30 per mensem for the mounted soldier. The Sardars were to get Rs. 5 daily each. For the maintenance of the rest Rs. 5,000 per mensem and the Parganah of Jhabal was granted in Jagir. The treaty of peace contained the following terms for guidance of the parties:â
1. That the Khalsa would not attack any territory under the Mugal Empire ;
2. That they were precluded from helping Banda ;
3. That if any foreign enemy attacked the Pan jab, it was incumbent upon the Tat Khalsa to help the Government;
4. That the money and Ja#ir allotted to the Khalsa were never to be varied ;
5. That no Hindu in the Panjab should, in future, be forced to embrace Islam ;
6. That the Hindus were, for the future, to be at liberty to perform their religious ceremonies in any way they liked ;
7. That the Hindus of the Panjab were, in future, to pay no extra tax in excess of Muhammadans;
8. That any Singh undertaking agriculture would be required only to pay revenue at half-rates ;
9. That the. slaughter of cattle in the Panjab was to cease for ever ;
10. That in future no Muhamrnadan was at liberty to forcibly deflower any Hindu woman.
Thus the separation of the two factions was completed and all efforts and contrivances of Banda failedto effect a reconciliation.
History And Philosophy of The Sikh Religion Part 1., Khazan Singh. 1914. pg 210 - 212.
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