Zafarnama

Zafarnama (Gurmukhi: ਜ਼ਫ਼ਰਨਾਮਹ or ਜ਼ਫ਼ਰਨਾਮਾ, Persian: ظفرنامہ) means the "Declaration of Victory" and is the name given to the letter sent by the tenth Sikh Guru, Guru Gobind Singh in 1705 to the Emperor of India, Aurangzeb. The letter is written in exquisite Persian verse. In this letter, Guru Ji reminds Aurangzeb how he and his henchmen had broken their oaths taken on the holy Koran. Zafarnama is included in Hikayats and it's the first Hikayat.
Despite this deception, 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 and had resorted to underhand behaviour. 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 rebukes 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 to meet him and the Guru's refusal to meet the Emperor - instead Guruji asks Aurangzeb to visit him going so far as to guarantee that no harm will come to him. Though parts of the letter are an indictment of Aurangzeb and the treachery of his Mughal Generals and forces, other parts of the letter are like one from an older wiser veer (brave or valiant brother) more in touch with the part of the jyot of God in his heart, who though terribly wronged on one plane, is asking his lost veer, who he sees as having lost touch with the promise of his own religion and its Holy Koran, to return to the fold of brotherly love and make things right between them again. Amazingly 6 verses actually praise Aurangzeb.
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 written promises given by him and his Officers, written in the blank pages of a copy of the Qur'an, given to the Guru; In verses 78 and 79, the Master had also warned Aurangzeb about the resolve of the Khalsa not to rest until his empire and its evil practises is driven out of India or destroyed.
==Background==
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 Sahib towards Machhiwara 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 was addressed 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 off 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. The Guru 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 the Zafarnama).
Bhai Dhaya Singh had taken this letter to Aurangzeb on December 26, 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 at 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 decided to send another even more detailed letter to the Emperor in which he neither promised or refused to meet him in the Deccan.
==The Zafarnama==
The second letter called "Zafarnama" - the Epistle of Victory, written in Persian verse was sent from Dina in 1705 through two Sikhs, Bhai Daya Singh and Bhai Dharam Singh. It was intentionally not entrusted to the Emperor's messengers because of the nature of its contents and because Guru Ji wanted to know the Emperors immediate reaction on reading it, from his Sikhs. 
Although Bhai Daya Singh and Bhai Dharam Singh travelled 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 Daya Singh to speak boldly and fearlessly before Aurangzeb when handing him 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 started to tremble from feelings of remorse and regret at what he had done in his lifetime. 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. 
==Aurangzeb's realisation==
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. Allah was in my heart but my blind eyes failed to see him. I do not know how I will be received in Allah's 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 with the Guru personally to seek redemption. He issued instructions to his Governors 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 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 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 from memory and added the Gurbani (Guru's writings) of his father, Guru Tegh Bahadur Sahib.
==The Guru decides to meet Aurangzeb?==
Guru Ji received the letter from Aurangzeb and after a period of rest decided to meet with the emperor, hence Guru Ji's decision to move to the Deccan. Guru Ji had no enmity against Islam. He did not harbour any ill will against Muslims, Guru Sahib Ji saw all with one gaze, a good many Muslims had sided with his cause against the Mughals. 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 latter's 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 appetite 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 his thoughts of the angels of death the punishment of the grave. (Muslims believe that two two Angels visit the dead in their grave immediately after death. Those who are found to be guilty of evil, rather than having their grave expanded and made comfortable, receive a harsh beating which is said to be administered with a hammer so powerful that it would flatten a mountain.) Thoughts of such must have weighed heavely upon the dying Emperor.
Born in 1616, Aurangzeb lived for 91 years, his last Will (see below) confirms the degenerated state of his physical and mental health.
The Zafarnama 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 his deceitful activities.
==Will Of Aurangzeb==
The will was recorded by Maulvi Hamid-ud Din in chapter 8 of his hand written book in Persian about the life of Aurangzeb:
#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 now 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.
#My servant, Aya Beg, has my purse in which I have carefully 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 honest earning of 4 Rs and 2 annas. My coffin should be purchased 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.
#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.
#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. 
#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.
#No tomb should be built for me. Only a chabootra or platform may be erected. 
#I have not been able to pay the salaries of my soldiers and my personal servants for several months. I bequeath that after my death at least my personal servants 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.
#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.
#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.
#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==
 Zafarnama
 Ek-onkar hukam sat 
The Lord is One and His Word is True
 Sri waheguru ji ki fateh 
Victory to the great Lord
 Sri mukhvak patshahi 10
The Sacred Utterance of the Tenth Sovereign.
=== Verses 1 to 12 ===
KAMAAL-E KARAAMAT QAA-YEM KAREEM, RAZA BAKSH RAZAQ RAHAAQ-O RAHIM (1)
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 (2)
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 (3)
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 (4)
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 (5)
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 (6)
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 (7)
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 (8)
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 (9)
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 (10)
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 (11)
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 (12)
Being the ultimate authority, He is regulating everything that happens in this world about which He has full knowledge.
=== Verses 13 to 18 ===
Bhag
SECTION
Daastaan. Hikayat paahli
STORY, HIKAYAT I (PARABLE I)
MARAA AITBAAR-E BAR EEN KASM-E NEEST, KE EIZAD GAVAH AST YAZDAN YAKEEST (13)
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 (14)
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 (15)
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 (16)
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 (17)
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 (18)
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).
===Verses 19 to 41===
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 (19)
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 (20)
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 (21)
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 (22)
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 (23)
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 (24)
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 (25)
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 (26)
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 (27)
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 (28)
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 (29)
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 (30)
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 (31)
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 (32)
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 (33)
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 (34)
That coward Khawaja ( One of the Mughal generals ) hid himself behind 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 (35)
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 (36)
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 (37)
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 (38)
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 (39)
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 (40)
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 (41)
And finally what could the bravery (of my warriors) do when countless (of
these Afghans) fell upon those forty men.
===Verses 42 to 70===
CHIRAG-E JAHAAN CHUN SHOD-E BURKA POSH
SHAH-E SHAB BAR-AAMAD HAMEH JALWA JOSH (42)
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 (43)
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 (44)
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 (45)
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 (46)
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 (47)
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 (48)
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 (49)
(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 (50)
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 (51)
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 (52)
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 (53)
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 (54)
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 (55)
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 (56)
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 (57)
Should you want, I can also have the copy of Koran delivered to you, which
has the (false) written promises ( i.e.; 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 (58)
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 (59)
(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 (60)
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 (61)
(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 i.e. at Dina)
SHAHAN-SHAH RA BANDEH-E CHAAKAR-AM
AGAR HUKM AA-YED B-JAAN HAAZAR-AM (62)
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 (63)
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 (64)
If you worship the Almighty God, then you will not show any laxity in this
affair (i.e.; you will not delay in coming and meeting me)
BAYED KE YAZDAAN SHANAASI KUNI
NA GUFTEH KASAN KAS KHARAASHI KUNI (65)
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 (66)
You are occupying the throne in the name of the Lord of the universe. But
strange is your justice and strange are your attributes.
{{b|ਕਿ ਅਜਬ ਅਸਤ ਇਨਸਾਫ਼ੋ ਦੀਂ ਪਰਵਰੀ ॥ ਕਿ ਹੈਫ਼ ਅਸਤ ਸਦ ਹੈਫ਼ ਈਂ ਸਰਵਰੀ ॥੬੭॥
KE AJAB AST INSAAF-O DEEN PARVARI
KE HEIF AST SAD HEIF EEN SARVARI (67)
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 (68)
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 (69)
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 (70)
Aurangzeb! Don't be unaware of the Almighty for He is free from want and
does not need any flattery.
===Verses 71 to 75===
KE O BE-MOHABAA-ST SHAHANE-SHAH
ZAMEEN O ZAMAAN RA SACHAA PATSHAAH (71)
God 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 (72)
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 (73)
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 (74)
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 (75)
He is without any shape or colour or any form. He is the guide who leads
===Verses 76 to 88===
KE BAR SAR TURA KARZ KASM-E KURAN
B-GUFTEH SHUMA KAR KHOOBI RASAAN (76)
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 (77)
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 (78)
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 (79)
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 (80)
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 (81)
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 (82)
Now you do not overlook this (i.e. 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 (83)
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 (84)
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 (85)
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 (86)
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 (87)
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 (88)
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.
===Verses 89 to 94===
In the following six verses, Guru Ji has even praised Aurangzeb
KHUSH-ASH SHAH-E SHAHAAN AURANGZEB
KE CHALAAK DAST AST CHABAK RAKEB (89)
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 (90)
Aurangzeb is beauty personified. He is bright minded i.e.; quick thinker and
he is the lord of his kingdom;
B- TARTEEB DAANISH B-TADBEER TEG
KHUDAVAND DEG-O KHUDAVAND TEG (91)
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 (92)
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 (93)
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 (94)
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.
===Verses 95 to 111===
MANAM KUSHTEH AM KOHI-AAN BUT PRAST
KE O BUT PRASTAND-O MAN BUT SHIKAST (95)
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 (96)
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 (97)
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 (98)
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 (99)
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 (100)
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 (101)
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 (102)
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 (103)
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 (104)
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 (105)
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 (106)
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 (107)
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 (108)
Look at the unfaithfulness of the world that everyone is crossing the house
of others without any restriction i.e. forcibly snatching other's possessions
TU BA JABR AJIZ KHARAASHI MAKUN
KASM RA B-TEESHEH TARAASHI MAKUN (109)
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 (110)
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 (111)
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==
* Zafarnama (English translation)
* Gurdwara Zafarnama
==External Links==
*॥ਪਾਤਸ਼ਾਹੀ10॥.Org: The most intensive and influential website on Sri Dasam Granth Sahib
*Zafarnama Main Site
*Download Zafarnama PDF file 203Kbytes
*sridasam.org Dasam Granth
*www.info-sikh.com
*English Translation of Zafarnama
*wikipedia.org
*www.panthic.org
*www.sikhphilosophy.net
Category:Glossary of Sikh Terms Category:Scriptures and Literature Category:Bani
Category:Guru Gobind Singh
Category:Hikayats