Zafarnama: Difference between revisions

Zafarnama By Guru Gobind Singh

Zafarnama means the Notification of Victory and is the name given to the letter sent by the tenth Sikh Guru, Guru Gobind Singh Ji in 1705 to the Emperor of India, Aurangzeb. The letter is written in exquisite Persian verse.

In this letter, Guru Ji has reminds Aurangzeb how he and his henchmen had broken their oaths taken on holy Koran. Even so, this treacherous leader could not harm the Guru. Guru Ji states in this letter that in spite of his several sufferings, he had won a moral victory over the crafty Mughal who had broken all his vows. Despite sending a huge army to capture or kill the Guru, the Mughal forces did not succeed in their mission.

The letter reads like a reprimand by a superior personality on a higher plane to a cruel and distorted inhuman being on a lower and pitiful plane. Guru Ji in the 111 verses of this notice rebuke Aurangzeb for his weaknesses as a human being and for excesses as a leader. Guru Ji confirms his confidence and his unflinching faith in the Almighty even after suffering extreme personal loss.

Of the 111 verses, the maximum numbers of 34 verses are to praise God; 32 deal with Aurangzeb’s invitation for the Guru Ji to meet him and Guru Ji refusal to meet the Emperor - instead Guruji asks Aurangzeb to visit the Guru; 24 verses detail the events in the Battle of Chamkaur, which took place on 21 and 22 December 1704; 15 verses reprove Aurangzeb for breaking promise given by him and by his agents to the Guru; In verses 78 and 79, the Master had also warned Aurangzeb about the resolve of the Khalsa not to rest till his evil empire is destroyed; 6 verses praise Aurangzeb.

The second fortnight of December 1704 was the most difficult and critical period in the life of Guru Gobind Singh Ji. It was during this period that forty Majhail Sikhs had deserted the Guru, the city of Anandpur had to be vacated, the Sarsa floods had brought havoc, Guru Ji's family had become separated, his two elder sons had died before his own eyes and the Guru himself had to escape from Chamkaur towards Machhi- wara jungle. Even at Machhiwara he was surrounded by enemy forces from all sides.

In the jungle Guru Ji met two Pathan brothers Nabi Khan and Ghani Khan who were dressed in blue, he asked them to prepare similar clothes for him. In the mean time Guru Ji sent for one of his followers who lived near by called Sayyad Inayat Khan. Guru Ji entrusted him with a letter that wasaddressed to Emperor Aurangzeb for safe keeping. Using the blue garments Guru Ji disguised himself as Uch-Ka-Pir (a holy man from Uch) and with his companions Nabi Khan and Ghani Khan on one side and Bhai Dharam Singh and Bhai Mann Singh on the other they set of towards the village of Ghulal.

They had gone hardly one mile when they were stopped by an army patrol and presented to the commander, he was not satisfied with their explanation. He sent word out to find anyone who knew and could identify the fakir (holy man). Sayyad Inayat Khan got word of this and came to the army camp. Sayyad Ji met the commander Daler Khan Garh Shankria, although he recognised Guru Ji he told him that this was indeed Uch-Ka-Pir and that holding up such a pious person was a sin. The commander was unnerved and went to the Pir with 500Rs as a present and sincere apologies for his detention and that he was free to go.

The Khan brothers and the Singhs carried Guru Ji on a manji as was the fashion, and reached the village of Ghulal. It was at Ghulal village that Guru Ji asked for the letter that was in the safe hands of Sayyad Khan.This letter was delivered under instruction of Guru Ji by Dhaya Singh Ji to the Emperor Aurangzeb (this first letter is not the one know as Zafarnama).

This letter is called "Zafarnama" - the Epistle of Victory. Written in Persian verse it was sent from dina in 1705 through two Sikhs, Bhai Daya Singh and Bhai Dharam Singh. It was intentionally not entrusted to the Emperors messangers because of the nature of the contents and because Guru Ji wanted to know the immediate reaction on reading it from his Sikhs.

Although Bhai Dhaya Singh and Bhai Dharam Singh traveled with great speed they could not get an early audience with the emperor. They stayed at the house of Bhai Jetha Ji. It was some months before the Sikhs met with the Emperor. Guru Ji had instructed Bhai Dhaya Singh to speak boldly and fearlessly before Aurangzeb when handing the letter this he did. The Emperor read the letter and felt that the Guru was a highly intelligent, truthful and fearless warrior. He was nearly 91 years of age and his body strated to tremble from feelings of remorse and regretfulness at what he had done in his life time. Again he put pen to paper and wrote a letter to Guru Ji stating his inability to come to the north and requesting that Guru Ji meet him in Ahmadnagar at his earliest convenience. The letter was sent through royal messengers.

The Emperors peace of mind had been shaken, he wrote another letter to his sons in which he states "i do not know who I am, where i am, where i am to go and what will happen to a sinful person like me. Many like me have passed away wasting their lives. Allha was in my heart but my blind eyes failed to see him. I do not know how i will be received in Allahs court. I do not have any hope for my future, I have committed many sins and do not know what punishments will be awarded to me in return".

The Zafarnama had a demoralising effect on emperor Aurangzeb who saw his end looming over the horizon and his future appeared very bleak. He saw Guru Gobind Singh Ji as his only hope who could show him the right and truthful path, as hinted by Guru ji in his epistle. Although he had greatly wronged the Guru he knew him to be a man of God and wanted to meet wth the Guru personally to seek redemption. He issued instructions to his Governers to withdraw all orders against Guru Ji. He instructed his minister Munim Khan to make arrangements for the safe passage of the guru when he came to meet him.

Guru Ji was not willing to to go to Delhi yet and instead stopped outside the town of Sabo Ki Talwandi. According to Sikh chronologists it was at Sabo Ki Talwandi that Guru Gobind Singh Ji untied his waist band after a period of nearly eighteen months and breathed a sigh of relief. This is why Sabo Ki Talwandi is known as Damdama Sahib (place of rest). It was at Damdama Sahib that Mata Sundri Ji learned the fate of the four Sahibzaday and of Mata Gujri Ji. It was also at Damdama Sahib that Guru Gobind Singh Ji re-wrote the Adi Guru Granth Sahib Ji from memory and added the Gurbani (Guru's writings) of his father, Guru Tegh Bahadur Sahib Ji.

Guru Ji received the letter from Aurangzeb and after a period of rest deceided to meet with the emperor, hence Guru Ji's decision to move to the Deccan. Guru Ji had no enemity against Islam, he did not habour any ill will against Muslims, Guru Sahib Ji saw all with one gaze, a good many Muslims had sided with his cause against the Moghals. Now that Aurangzeb had invited Guru Ji with due humility and promised to do justice against those who had resorted to barbarous acts, Guru Ji felt justified in agreeing to meet the emperor in view of the latters old age.

By the time Guru Ji had entered Rajasthan news was conveyed to him that the emperor had died. Historical records as recorded by Bhai Santokh Singh show that the emperor had lost all appitite and power of digestion and could not expel any waste, whatever he took acted as poison in his body. He was in great pain and torment and he remained in this condition for several days, terrified, as it were, by angels of death. Born in 1616, Aurangzeb lived for 91 years, his last Will (see below) confirms the degenerated state of his physical and mental health.

This letter clearly shows that it was written from Machhiwara after the battle of Chamkaur and after Guru ji had sacrificed his two elder sons in the battle field. It also shows that although guru Ji had suffered heavy losses in men and materials he was not in any way feeling vanquished but was full of confidence, faith and courage to chastise and reprimand the Emperor for is deceitful activities.

Bhai Dhaya Singh had taken this letter to Aurangzeb on December 26 th 1704. By the time he arrived Aurangzeb and been briefed on Guru Ji being uprooted from Anandpur Sahib. He felt that an injustice had been done particularly when he had been promised safe passage from Anandpur on solemn oaths on the Koran. The emperor assured Bhai Dhaya Singh that he would do justice and that Guru Ji may be requested to meet him in the Deccan. Bhai Dhaya Singh shrewdly replied that a written letter would have a more immediate effect. The Emperor agreed and sent two messengers with Bhai ji and the letter. Bhai Dhaya Singh reached Guru Ji and Dina in March 1705, a return journey of 900 miles that lasted three months.

Guru Ji heard from Bhai Dhaya Singh the sympathetic and remorseful mood in which the Emperor had written the reply. However there was mixed feelings of magnanimity and seriousness on guru Ji's face as he thought the Emperor was not fully satisfied about his grievances. Guru Ji decieded to send another even more detailed letter to the Emperor in which he neither promised or refused to meet him in the Deccan.

Will Of Aurangjeb

The will was recorded by Maulvi Hamid-ud Din in chapter 8 of his hand written book in Persian about the life of Aurangzeb:

1. There is no doubt that I have been the emperor of India and I have ruled over this country. But I am sorry to say that I have not been able to do a good deed in my lifetime. My inner soul is cursing me as a sinner. But know it is of no avail. It is my wish that my last rites be performed by my dear son Azam, nobody else should touch my body.
2. My servent, Aya Beg, has my purse in which I have cearfully kept my earnings of 4 Rs and 2 annas. In my spare time I have been writing the Koran and stitching caps. It was by selling the caps that I made an hounest earning of 4 Rs and 2 annas. My coffin should be purchase with this amount. No other money should be spent for covering the body of a sinner. This is my dying wish. By selling the copies of the koran I collected 305 Rs. That money is also with Aya Beg. It is my will that poor Mohammedans should be fed with sweet rice purchased by this money.
3. All my articles - clothes, ink stand, pens and books should be given to my son Azam. The labour charges for digging my grave will be paid by Prince Azam.
4. My grave should be dug in a dense forest. When I am buried my face should remain uncovered. Do not bury my face in earth. I want to present myself to Allah with a naked face. I am told whoever goes to the supreme court with a naked face will have his sins forgiven.
5. My coffin should be made of thick Khaddar. Do not place a costly shawl on the corpse. The route of my funeral should not be showered with flowers. No one should be permitted to place any flowers on my body. No music should be played or sung, I hate music.
6. No tomb should be built for me. Only a chabootra or platform may be erected.
7. I have not been able to pay the salaries of my soldiers and my personal servents for several months. I bequeath that after my death at least my personal servents be paid in full as the treasury is empty. Niamat Ali has served my very faithfully he has cleaned my body and has never let my bed remain dirty.
8. No mausoleum should be raised in my memory. No stone with my name should be placed at my grave. There should be no trees planted near the grave. A sinner like me does not deserve the protection of a shady tree.
9. My son, Azam has the authority to rule from the throne of Delhi. Kam Bakhsh should be entrusted with the governance of Bijapur and Golconda States.
10. Allah should not make anyone an emperor, the most unfortunate person is he who is an emperor. My sins should not be mentioned in any social gathering. No story of my life should be told to anyone.

Translated from an historical article published by S.Ajmer Singh MA in the Fateh weekly Nov. 7th, 1976. According to wishes of the emperor, his grave made of 'kuccha' bricks can still be seen in Aurangabad.

Translation Of Zafarnama

KAMAAL-E KARAAMAT QAA-YEM KAREEM
RAZA BAKSH RAZAQ RAHAAQ-O RAHIM

Waheguru is perfection personified. He is eternal and through His miracles He shows His presence. He is generous in granting us His bounties. He is compassionate and merciful.

AMAAN BAKSH BAKSHINDEH-O DASTGIR
KHATAA BAKSH ROZI DEH-O DILPAZIR

He grants us the peace and security and is always merciful in forgiving us for our sins. He holds our hand and guides us (in this world). He is provider of our sustenance and charms everyone.

SHEHANSHAH-E KHUBI DEH-O REH-NAMUN
KI BE-GOON-O BE-CHOON-O CHOON BE-NAMOON

He is the king of kings who is guiding us all the time. He showers his benevolence on all. He is without colour, incomparable and is formless.

NA SAZ-O NA BAZ-O NA FAUJ-O NA FARSH
KHUDAVAND BAKSHINDEH-E AISH-O ARSH

He possesses no material things nor has he an army. He is merciful and (grants us) all the pleasures of the heavens.

JAHAN PAAK ZEER AST-O ZAHIR ZAHOOR
ATAA MI-DEHAD HAM CHU HAAZAR HUZUR

The Pure one is above everything in this universe. His glory is all pervasive. He bestows us with gifts. He is right before us all the time.

ATAA BAKSH O PAAK PARVARDIGAR
RAHIM AST-O ROZI DEH-AD HAR DIYAAR

The merciful grants us all the gifts and meets the needs of every one in this world

KI SAHIB DIYAR AST AAZAM AZIM
KI HUSAN AL-JAMAL AST RAAZAK RAHIM

He is the greatest Lord of this universe. He is merciful and provides sustenance to all. His charm and grandeur cannot be matched by anyone.

KI SAHIB SHA-OOR AST AAJIZ NAWAAZ
GARIB AL-PRAST-O GANIM ALGADAAZ

The Lord Almighty is intelligence personified. He protects the poor and the helples and destroys their enemies.

SHARI-AT PRAST-O FAZILAT M-AAB
HAKIKAT SHANAS-O NABI AL-KITAB

The Virtuous One is the protector of the faithful. Nothing is hidden from Him. He is the inspiration of Koran.

KI DAANISH PUYOH AST SAHIB SHA-OOR
HAKIKAT SHANAAS AST ZAHIR ZAHOOR

He is the Lord of the Universe who knows every thing .He seeks the learned, intelligent and truthful. He is present everywhere.

SHANASINDEH-E ILM-O AALAM KHUDA-E
KASHAA-END-E KAR-E AALAM KUSHA-E

He has the knowledge of everything in this universe. Every thing is being kept in its place by His presence.

GUZARIND-EH-E KAR-E AALAM KABIR
SHANAAS-IND-EH-E ILM-O AALAM AMIR

Being the ultimate authority, He is regulating everything that happens in this world about which He has full knowledge.

MARAA AITBAAR-E BAR EEN KASM-E NEEST
KE EIZAD GAVAH AST YAZDAN YAKEEST

I have no trust in this oath (of Aurangzeb) anymore (You have written that) God is one and that he is witness (between us. Guruji also refers to this oath in verses 45&46)

A KATREH MARAA AITBAAR-E BAR-OST
KI BAKSHI VA DEEWAN HAMEH KIZB GOST

I don’t have trust in you even equivalent to a drop (of water). Your army general and advisor (who came to me with your oaths on Koran) were all telling lies.

KASE KAUL-E KURAN KUNAD AITBAAR
HAMAN ROZ-E AKHIR SHAWAD MARD KHAWAR

If anyone trusts (you) on oath of Koran, that person is doomed in the end.

HUMA RA KASE SAA-EH AAYAD B-ZER
BAR-O DAST DARAD NA ZAAG-O DALER

If anyone comes under the shadow of Huma bird (for protection), even a brave crow cannot come near him. (Aurangzeb! I am under the protection of Waheguru Himself, who saved me and you could not even touch my single hairverse 44).

KASE PUSHT UFTAD PAS-E SHER NAR
NA GIRAD BUZ-O MEISH-O AHOO GUZAR

If a man stands behind the back of a lion, let alone (anyone) catching that person, a goat or a sheep or a deer cannot even pass nearby (Aurangzeb! I stand in shadow of the Almighty, and your men who are like goats, sheep and deer could not catch me in spite of your deceptions)

KASAM MUS-HAF-E KHUFI-AH GAR EEN KHORAM
NA FAUJ-E AZIZ-AM RA SUM AFGANAM

If I had cheated by taking oath on Koran, I would not have made my dear (Khalsa) army lame (by bringing them out of Anandpur Sahib fort and exposing them to an unequal battle). In verses from 19 to 41 below, Guruji gives an account of the Battle of Chamkaur fought on 22 December 1704 and the reasons that forced him to take to the sword

GURESNEH CHI KAR-E KUNAND CHEHAL NAR
KI DEH LAK BAR AAYAD BAR-O BE-KHABAR

What could forty hungry persons do, when suddenly ten lac strong army came upon them? (Here ten lac has been used in a poetic sense and means “huge numbers “, as Guruji has again referred to the number of enemy forces as “beshumaar” in verse 41)

KE PEIMAN SHIKAN BE-DRANG AAMDAND
MI-AAN TEG-O TEER-O TUFANG AAMDAND

That the promise breakers launched a surprise attack with their swords and arrows and guns.

BA LACHAARGI DARMIAN AAMDAM
BA TADBIR TEER-O KAMAAN AAMDAM

It was out of sheer helplessness that I came in the battle field (since I was surrounded from all sides at Chamkaur). But having decided to battle with your forces, I came with all the battle plans and munitions.

CHU KAR AZ HAMEH HEEL-TE DAR GUZASHT
HALAL AST BURDAN B-SHAMSHIR DAST

When all the stratagem employed for (solving) an affair or problem are exhausted,(only) then taking your hand to the sword is legitimate.

CHE KASM-E KURAN MAN KUNAM AITBAAR
VAGARNA TU GOI MAN EEN RAH CHIKAR

What trust can I have on your oath (you took on Koran)? Otherwise you tell what I have to do by taking this path (of disbelieving you).

NA DAANAM KI EEN MARD ROBAH-E PEECH
VAGAR HARGIZ EEN RAH NIYAYAM B-HEECH

I do not know that this person (Aurangzeb) is cunning like a fox. Otherwise I would never have come to this place i.e. Chamkaur (by vacating Anandpur on the false oaths of Aurangzeb and his men).

HAR AAN KAS KI KAUL-E KURAAN AAIDASH
NA ZAD BASTAN-O KUSHTAN-O BAYAD-ASH

If any person believes one’s oath on Koran, he should neither be attcked nor tied (arrested) nor be killed. (Aurangzeb! I believed your oath on Koran that if I leave Anandpur, you would give me safe passage. You still attacked and broke your oath).

B-RANG-E MAGAS SEE-AH POSH AAMDAND
B-YAK BARGI DAR KHAROSH AAMDAND

They (the enemy) dressed in black and like coloured flies came suddenly with a great uproar.

HAR AAN KAS Z DEEWAR AAMAD BEROON
B-KHURDAN YAK-E TEER SHOD GARK-E KHOON

Any person who came out from behind the wall, took one arrow (on his body) and was submerged in blood.

KE BEROON NI-AAYAD KAS-E ZAAN-E DEEWAR
NA KHURDAND TEER VA NA GUSHTAND KHAWAR

Any person who did not come out from (behind) that wall, he did take an arrow and (hence) did not become miserable (die).

CHU DEEDAM KE NAHAR BI-AAMAD B-JUNG
CHASHEED-EH YAK-E TEER TAN BE-DRANG

When I saw that Nahar had come out from behind the wall for battle, he was immediately struck with an arrow .

HAM AAKHIR GUREZAD B-JAYE MUSAF
BA-SE KHAN KHURDAND BEROON GAZAF

Many Afghans who used to tell tall stories (about their bravery) also ran away from the battlefield.

KE AFGAAN DEEGAR BI-AAMAD B-JUNG
CHU SEIL-E RAWAAN HAMCHU TEER-O TUFANG

That large number of other Afghans came for the battle like a flood with arrows and guns .

BA-SE HAMLEH KARDAND B-MARDANGI
HAM AZ HOSHGI HAM Z DEEWANGI

They launched many a brave attacks. (However) some of these were intelligently launched and some were sheer madness.

BASE HAMLEH KARDAND BASE ZAKHM KHURD
DO KAS RA B-JAN KUSHT V JAAN HAM SPURD

They launched many attacks and they took many wounds upon themselves. They killed two (of my) men and also gave their own lives as well.

KE AAN KHWAJA MARDOOD Z SAA-EH DEEWAR
B-MEIDAN NI-AAMAD B-MARDAANA VAAR

That coward Khawaja ( One of the Mughal generals ) hid himself behing the wall and did not come out in the battlefield like a brave man .

DAREGA AGAR ROO-E O DEEDAM-E
B-YAK TEER LAACHAR BAKSHEEDAM-E

Alas! If I had seen his (Khawaja’s) face, I would have sent him to the other world just with one arrow.

HAM AAKHAR BA-SE ZAKHM TEER-O TUFANG
DO SU-E BA-SE KUSHTEH SHOD BE-DRANG

In the end many from both sides were killed quickly after being wounded by arrows and (bullets of) guns.

BA-SE BAAN BAA-REED TEER-O TUFANG
ZAMIN GASHT HAMCHU GUL-E LALEH RANG

Many arrows and (bullets of) guns rained and the battlefield turned red (with blood) like the red coloured laaleh flowers.

SAR-0 PAA-E ANBOH CHANDAAN SHUD-EH
KI MEIDAAN PUR AZ GO-I CHOGAN SHUD-EH

The battlefield was full of (severed) heads and legs, which gave the impression as if these were balls and sticks.

TARANKAAR TEER-O TARANG-E KAMAAN
BAR-AAMAD YAK-E HA-O HU AZ JAHAN

The shooting of arrows and vibrations of the strings of bows produced huge commotions. And cries of “hai-hu” were coming from the whole world.

DIGAR SHORESH-E KAIBAR-E KEENEH KOSH
Z MARDAAN-E MARDAAN BEROON RAFT HOSH

And the dreadful noises of weapons had their affect on the bravest of brave men who gave the impression as if they had lost their mental balance.

HAM AAKHAR CHE MARDI KUNAD KAR ZAAR
KI BAR CHEHAL TAN AAI-DASH BE-SHUMAR

And finally what could the bravery (of my warriors) do when countless (of these Afghans) fell upon those forty men.

CHIRAG-E JAHAAN CHUN SHOD-E BURKA POSH
SHAH-E SHAB BAR-AAMAD HAMEH JALWA JOSH

When the lamp of the world (the Sun) had covered itself (had set), the king of the night (the Moon) came out with all its glory (through this verse, Guru Ji has described the night scene when he came out of the Chamkaur Garh. Description of some authors that it was dark and raining at that time should be viewed in the light of this verse)

HAR AAN KAS KI KAUL-E KURAN AAI-DASH
KI YAZDAN BAR-O REHNUMA AAIDASH

God Almighty becomes the guide of the person who trusts someone’s oath taken on Kuran (Aurangzeb! The Supreme Being in whom I have total faith, showed me the way from Chamkaur even though I trusted your word given on Kuran that you will not attack me if I leave Anand Garh Fort)

NA PECHEEDEH MU-E NA RANJEEDAH TAN
KI BEROON KHUD AAWARD DUSHMAN SHIKAN

And so without a scratch on my body or twist of my hair, He Himself brought me out (of the siege at Chamkaur) after killing the enemy

NA DAANAM KI EEN MARD PAIMAAN SHIKAN
KE DAULAT PRAST AST EEMAAN SHIKAN

Aurangzeb! I did not know that you are a perjurer; that you are mere worshipper of wealth and breaker of your faith

NA EEMAN PRASTI NA AUZAA-E DEEN
NA SAHIB SHANAASI NA MOHKAM YAKEEN

You neither have faith in your religion nor you understand its meaning. You even do not understand the Almighty and you do not firm faith in Him .

HAR AAN KAS KI EEMAAN PRASTI KUNAD
NA PEIMAAN KHUDASH PEISH-O PASTI KUNAD

Any one who believes in his religion, he does not look here and there (while fulfilling) his own promises

KE EEN MARD RA ZARRA EITBAAR-E NEEST
CHI KASM-E KURAN AST YAZDAAN YAKEEST

This man(Aurangzeb)can not be trusted even equivalent of a speck and who swears by Koran and says that God is one.

CHEH KASME KURAN SAD KUNAD IKHTI-AAR
MRAA KATREH NI-YA-YAD AZ-O EIT-BAAR

(So now) if you swear hundred times on the Koran, I do not have any trust in you even equivalent of a drop of water (The Master is responding to the third letter of Aurangzeb that he received at Dina village inviting him to meet Aurangzeb. The earlier two letters were received by him at Anandpur)

AGARCHEH TURA EIT-BAAR AAMAD-E
KAMAR BASTEH-E PESH-VAAZ AAMAD-E

If you had trust ( in your own promise of meeting me ), you would have come here (to meet me)and I would have welcomed you

KE FARZ AST BAR SAR TURA EEN SUKHAN
KE KAUL-E KHUDA AST KASM AST MAN

It is incumbent on you now to keep your word (and come and meet me). At that time you had given word in the name of God and had said, “ I swear “ (to keep your word of coming and meeting me personally)

AGAR HAZRAT-E KHUD SITAD-EH SHAWAD
B-JAAN-O DIL-E KAR VAAZEH SHAWAD

If your majesty presents yourself here, any activity (undertaken) either by heart or by life will be clarified (whatever has happened will be discussed)

SHUMA RA CHU FARZ AST KAR-E KUNI
B-MOOJAB NIVESHTEH SHUMAAR-E KUNI

It is your duty to fulfil the task undertaken by you and stick to whatever you have written in your letter.

NIVISHTEH RASEED-O B-GUFTAN ZUBAAN
B-BAAYED KI EEN KAR RAAHAT RASAAN

I have received your communication and also heard your message (through your representative who met me here in Dina). You should complete this work to bring peace and tranquillity.

HAMU MARD BAA-YED SHAWAD SUKHANVAR
NA SHIKM-E DIGAR DAR DAHAAN-E DIGAR

A man should also keep his word. (He should not say) something with his mouth and (have) something else in his stomach.

KE KAZI MARAA GUFT BEROON NA AM
AGAR RASTI KHUD B-YARI KADAM

What your representative has said, I agree with that . If you are truthful, you will yourself come here in the spirit of friendship (This verse shows that Aurangzeb not only had written letter, he had also sent his agent to meet the Master personally for discussions)

TURA GAR B-YAAYED B-KAUL-E KURAN
B-NAZD-E SHUMA RA RASAANAM HAMAAN

Should you want, I can also have the copy of Koran delivered to you, which has the (false) written promises ( ie; Guruji will be given safe passage out of Anandpur fort. Important agreements amongst the Moslems were usually written, on oath, on the blank pages in the copy of Koran to give them authenticity)

KE TASHREEF DAR KASBEH KANGAR KUNAD
VAZAAN PAS MULAAKAT BAAHAM SHAWAD

If your majesty visits Kangar village (where I am staying) then we both can meet each other

NA ZARRA DAREEN RAH KHATREH TURAST
HAMEH KUAM-E BIRAD HUKM-E MARAST

(If you decide to come here) there will be no danger to your person at all since the Birad people (of Kangar area) are all under my command.

BI-AA TA B-MAN KHUD ZUBAANI KUNAM
B-ROO-E SHUMA MEHARBAANI KUNAM

Aurangzeb! Come here and I will talk to you face to face and this way I will show my compassion for you (by showing you the right path to follow)

YAK-E ASP SHAYESTEH-E YAK HAZAAR
BI-AA TA B-GIRI B-MAN EEN DAYAAR

(Aurangzeb! you have written to me) to bring one expensive horse whose cost should be one thousand and that in return I can take this territory (of Anandpur. (This verse confirms that Guru Ji had received a letter from Aurangzeb while at Dina where he wrote Zafarnama ) One author has translated this verse conveying a challenge from Guru Ji in that he ( Guru Ji) has a select horse out of 1000 horses and which he will set free and invited Aurangzeb to catch it and hence fight with him to take the area where Guru Ji was residing at that time ie at Dina)

SHAHAN-SHAH RA BANDEH-E CHAAKAR-AM
AGAR HUKM AA-YED B-JAAN HAAZAR-AM

I am the menial servant of the Almighty, and only if His command comes to me, I will present myself personally.

AGAR-CHEH BI-AA-YAD B-FURMAAN-E MAN
HAZOORAT BI-AA-YAM HAMEH JAAN-O TAN

If I get the command of the Almighty, (only then) I will come to you

AGAR TU B-YAZDAAN PRASTI KUNI
B-KAR-E MARA EEN NA SUSTI KUNI

If you worship the Almighty God, then you will not show any laxity in this affair (ie; you will not delay in coming and meeting me)

TU BAYED KE YAZDAAN SHANAASI KUNI
NA GUFTEH KASAN KAS KHARAASHI KUNI

You should recognise the Lord Almighty and, stop harming and tormenting the people on the advise of others

TU MASNAD NASHEEN SAR-VAR-E KAA-E NAAT
KE AJAB AST INSAAF EEN HAM SIFAAT

You are occupying the throne in the name of the Lord of the universe. But strange is your justice and strange are your attributes.

KE AJAB AST INSAAF-O DEEN PARVARI
KE HEIF AST SAD HEIF EEN SARVARI

That strange is your justice and strange are the ways of (your) religion. And your lordship? What a pity! It is pitiable hundreds of times.

CHE AJABAST AJABAST FATWA-E SHUMA
B-JAZ RAASTI SUKHAN GUFTAN ZIYAAN

Strange are your religious proclamations (which are against the shariat). You speak anything but the truth and that will ultimately hurt you.

MAZAN TEG BAR KHOON KAS BE-DREG
TURA NEEZ KHOON AST BA CHARKH-E TEG

You are shedding the blood of people without any reason. Remember! Your blood will also be shed by the heavenly sword.

TU GAAFAL M-SHOO MARD YAZDAAN SHANAAS
KE O BE NIAAZ AST O BE-SAPAAS

Aurangzeb! Don’t be unaware of the Almighty for He is free from want and does not need any flattery.

KE O BE-MOHABAA-ST SHAHANE-SHAH
ZAMEEN O ZAMAAN RA SACHAA PATSHAAH

Waheguru is the king of kings and no one can be equal to Him. He is the emperor of the universe and true sovereign

KHUDAVAND EEZAD ZAMIN-O ZAMAAN
KUNAND AST HAR KAS MAKIN-O MAKAAN

He is the master of the earth and the sky. He is the creator of all men and the universe.

HAM AZ PEER MOR-O HAM AZ PEEL TAN
KE AAJIZ NAWAAZ AST-O GAFIL SHIKAN

He is the creator of (all things from) ants to elephant and (from children) to old men. He is protector of the meek and destroyer of the non-believers

KE O RA CHU ISM AST AAJIZ NAWAAZ
KI O BE-SPAAS AST-O O BE-NE-AAZ

His name means “protector of the meek“.He does not need any self-praise from any quarter nor does He need any material things.

KE O BE-NAGOON AST O BE-CHAGOON
KE O REH-NUMAA AST-O O REH-NAMOON

He is without any shape or colour or any form. He is the guide who leads

KE BAR SAR TURA KARZ KASM-E KURAN
B-GUFTEH SHUMA KAR KHOOBI RASAAN

You have the burden of the Koran’s oath on your head. You should now fulfil all that you have said earlier in a befitting manner

B-BAAYED TU DANISH PRASTI KUNI
B-KAR-E SHUMA CHEEREH DASTI KUNI

You should (at this time) show wisdom and handle the task taken up by you skilfully (to visit my place for discussions)

CHIHA SHUD KI CHUN BACHGAN KUSHTEH CHAR
KI BAKI B-MAAND AST PECHIDA MAAR

What happened that you have killed four children (my sons), the coiled snake (in the form of my Khalsa) still remains (to confront you).

CHEH MARDI KI AKHGAR KHAMOSHAN KUNI
KI ATASH DAMAN RA B-DOSHAN KUNI

What manliness you have shown by extinguishing a few sparks (sahibzadas). You have made the conflagration brighter and more furious.

CHE KHUSH GUFT FIRDOSI-E KHUSH ZABAAN
SHITAABI BAWAD KAR AHRIMAN-AN

How nicely the sweet-tongued poet Firdosi has said that to act in haste is the work of a devil (here the Master is referring to the hasty attack authorised by Aurangzeb against him while at Anandpur fort and on the representation made by the Hill Chieftains and the summary execution of the young Sahibzadas).

KE MAA BAARGAAH-E HAZRAT AAYAM SHUMA
VAZAAN ROZ BAASHI TU SHAAHED HAMAAN

When I meet you in the court of the Lord, that day you will become a witness (and answer all the crimes committed by you)

VAGARNAA TU EEN HAM FARAMUSH KUNAD
TURA HAM FARAMUSH YAZDAAN KUNAD

Now you do not overlook this (ie to fulfil the word given by you) otherwise the Lord Himself will overlook you also.

AGAR KAR-E EEN BAR TU BASTI KAMAR
KHUDAAVAND BASHED TURA BEHRA VAR

If you fulfill this task (and come here), God will grant you prosperity (and overlook your misdeeds)

KE EEN KAR NEK AST DEEN PARVARI
CHU YAZDAAN SHANAASI B-JAAN BAR-TARI

This act on your part ( of meeting Guru Ji ) will be as per your religion since keeping of word ( given in name of Almighty Himself) is above one’s own life.

TURA MAN NADAANAM KE YAZDAAN SHANAAS
BAR-AAMAD Z TU KAR-HA DIL KHARAASH

I do not know if you believe in the Almighty since you have performed too many deeds that were tyrannical

SHANAASID HAMEEHN TU BA YAZDAAN KARIM
NA-KHAWAHAD HAMEEN TU B-DAULAT AZEEM

The bountiful Almighty knows your (evil) deeds well. He does not want you to continue having this great wealth ( Aurangzeb! Your kingdom is coming to an end by the will of Almighty ).

AGAR SAD KURAN RA B-KHORDI KASAM
MARA EITBAAR-E NA YAK ZARRA DAM

Now if you swear a hundred times on Koran, I will not trust you for a moment even equivalent to a single speck

HAZOORI NI-AAYAM NA EEN RAH SHAWAM
AGAR SHAH B-KHAWAHAD MAN AANJAH RAWAM

I will not come to your court. Neither I will take the way (that leads to your court). I will go where ever the Almighty wishes me to go. In the following six verses , Guru Ji has even praised Aurangzeb

KHUSH-ASH SHAH-E SHAHAAN AURANGZEB
KE CHALAAK DAST AST CHABAK RAKEB

Aurangzeb, the king of kings is having a cheerful disposition. He is a good swordsman and an agile horseman.

KE HUSN AL-JAMAAL AST-O ROSHAN ZAMEER
KHUDAVAND-E MULK AST-O SAHIB AMEER

Aurangzeb is beauty personified. He is bright minded ie; quick thinker and he is the lord of his kingdom;

B- TARTEEB DAANISH B-TADBEER TEG
KHUDAVAND DEG-O KHUDAVAND TEG

Aurangzeb is wise and knowledgeable and is skilful wielder of the sword. He is the provider of all the necessities of the people and lords over the world with his military might.

KE ROHAN ZAMEER AST-O HUSN AL-JAMAAL
KHUDAVAND BAKHSHINDEH-E MULK-O MAAL

He is handsome and possesses a brilliant mind. He is bountiful in distributing the riches of his kingdom.

KE BAKSHASH KABIR AST DAR JANG KOH
MALAAYEK SIFT CHU SUR-RYAA SHAKOH

His magnificence is great. In war he is like a mountain. He has the attributes of angels and his splendour matches the pleiades (“seven sisters” in the constellation Taurus).

SHEHAN-SHAHE AURANG ZEB AALAMIN
KE DARA-E DAUR AST-O DOOR AST DEEN

Aurangzeb is the king of kings. He is the lord of the world and has all the riches of this age. But he is far from religion.

MANAM KUSHTEH AM KOHI-AAN BUT PRAST
KE O BUT PRASTAND-O MAN BUT SHIKAST

I am also the annihilator of the hill rajas, the idol worshippers. They are idol worshipers and I am the idol breaker.

B-BEEN GARDISH-E BE-WAFAA-E ZAMAAN
PAS-E PUSHT UFTAD RASAANAD ZIYAAN

Look at the turn of unfaithful world. When it sets itself after some one, it inflicts injury and harm.

B-BEEN KUDRAT-E NEK YAZDAN-E PAAK
KE AZ YAK B-DEH LAK RASAANAD HALAAK

Look at the power of the pure and good Lord. His reach is such that He can get ten lac annihilated by only one.

CHE DUSHMAN KUNAD MEHARBAAN AST DOST
KE BAKSHINDAGI KAR BAKSHINDEH OST

What can the enemy do to anyone when the Almighty Lord is kind to him ? That He is generous and always forgiving.

RAHAAI DEH-O REHNUMAAI DEHAD
ZABAAN RA B-SIFT AASHNAAI DEHAD

He gives us guidance all the time and ultimately delivers us from this world. And He lets us sing praises for His benevolence showered on us.

ADU RA CHU KOR O KUNAD WAKT-E KAR
YATEEMAN BEROON BURD BE-ZAKHM KHAAR

In time of need, He blinds the enemy and takes out the helpless without the slighest injury to them even from a thorn.

HAR-AAN-KAS KAZ-O RAST-BAAZI KUNAD
RAHIM-E BAR-O REHAM SAZI KUNAD

Every person who follows the path of truthfulness, the compassionate Almighty always showers mercy on him

KAS-E KHIDMAT AAYAD BAS-E DIL-O JAAN
KHUDAWAND BAKSHEED BAR-O AMAAN

Anyone who serves the Almighty with his heart and soul, He showers upon him all the peace and tranquillity.

CHE DUSHMAN BAR-AAN HEEL-EH SAAZI KUNAD
BAR-O KHUD KHUDA CHAAREH SAAZI KUNAD

What deception can an enemy inflict on a person who is provided protection personally by the Almighty?

AGAR BAR YAK AAYAD DEH-O DEH HAZAAR
NIGEH BAAN ORA SHAWAD KIRDGAAR

If one lac strong enemy attacks a single (loved one) person,God protects and does not allow any harm to visit him

TURA GAR NAZAR AST LASHKAR VA ZAR
KE MARA NIGEH AST YAZDAAN SHUKAR

You are proud at your military might and all the wealth at your disposal. On the other hand I am looking towards the Almighty to whom I am always grateful.

KE O RA GAROOR AST BAR MULK-O MAAL
VA MARA PANAH AST YAZDAAN AKAAL

That you are proud of the strength of your empire and the wealth, while I am under the protection of the Supreme Being

TU GAAFAL MASH-OO ZEEN SEPANJI SARA-E
KE AALAM B-GUZRAD SAR-E JA B-JA-E

Aurangzeh! Be aware that this world is like an inn where each person comes to stay just eight days. And once his time is over, he yields his place to others.

B-BEEN GARDISH-E BE-WAFAA-E ZAMAAN
KE B-GUZASHT BAR HAR MAKEEN-O MAKAAN

Look at the unfaithfulness of the world that everyone is crossing the house of others without any restriction ie forcibly snatching other’s possessions

TU BA JABR AJIZ KHARAASHI MAKUN
KASM RA B-TEESHEH TARAASHI MAKUN

Aurangzeb! Stop using your force to torment and maiming ( the innocents ). Do not oppress these hapless people on (false) oaths.

CHU HAK YAR BAASHAD CHE DUSHMAN KUNAD
AGAR DUSHMANI RA B-SAD TAN KUNAD

What can the enemy do even if he sends hundreds of men when the God Almighty is one’s friend?

KHASAM DUSHMANI GAR HAZAAR AAVURD
NA YAK MU-E O-RA AAZAAR AAVURD

If the enemy brings thousands of his men against an individual,(who has the protection of the Lord not even the slightest harm will visit him

View Also

• Gurdwara Zafarnama

External Links

• Zafarnama Main Site
• Download Zafarnama PDF file 203Kbytes
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• English Translation of Zafarnama
• wikipedia.org
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