The Zafarnama of Guru Gobind Singh was sent to Aurangzeb through Bhai Daya Singh with his five companions. Bhai Daya Singh had to march through important cities of India before reaching Ahmednagar. After considerable difficulties he succeeded in delivering the letter to Aurangzeb. A Farman was issued by the Emperor allowing Guru Gobind Singh to move about safely. The letter impressed Aurangzeb because it contained wonderful sayings in its beginning; he also expressed his desire to see Guru Gobind Singh. But that was not to be, the result was that certain misunderstandings remained between the two great-men one supreme in his temporal power and the other equally supreme in his spiritual powers.
Bhai Mani Singha direct descendant of Guru Gobind Singh collected the writings of the Guru and compiled them. This compilation known as the Dasam Granth contained a letter in Persian known as Zafarnama. This Epistle of Victory contains references to some of the happenings in Guru Gobind Singh’s life. There is mention in it of Guru’s armed conflict with the hill chiefs, of the promises made by the Moghul officials before Guru Gobind Singh left Anandpur and which were not implemented. The battle of Chamkaur Sahib was the outcome of not keeping the promises. In this battle, the Guru had to fight with a disproportionately large number (ten lacs to forty) of the Mogul troops in which he lost nearly all of his followers and two of his beloved sons. The Guru himself however escaped unscathed. Whitten and verbal messengers were sent by Aurangzeb to Guru Gobind Singh asking the Guru to present himself before the Emperor. Guru Gobind Singh took time in replying in view of the distrust he had about the Emperors words. The reply was composed at Kangra after the Guru had come to know about the execution of his other two sons at Sirhind.
These references are valuable in view of their autobiographical character. But they must be viewed in the context of the whole document and in conjunction with other contemporary evidence. Guru’s writings are full of denunciation of the religious opinion and practice prevalent among his contemporaries. It is significant that in Zafarnama, Guru Gobind Singh takes his stand on moral grounds. During his battles with the hill chiefs, Guru Gobind Singh had reason to believe that the Moghul contingents were sent to their aid with the approval if not under the direct orders of Aurangzeb. It is also believed that Aurangzeb was informed of all the events, death of two sons in the battle of Chamkaur and the capture of his mother and his other two sons.
It is mentioned in the Zafarnama that forty starving men could not possibly face ten lacs in the field of battle; and it is generally believed that exactly forty followers were present with Guru Gobind Singh at Chamkaur. The importance of the Zafarnama must be looked for in the ideas and the general argument than in the factual information it contains. It opens with an invocation to God, the attributes it contains are to be found in other compositions of Guru Gobind Singh as well. His God is merciful to those who follow truth; those who serve him with devotion are protected by Him against all enemies and no harm can ever come to them. Though Guru Gobind Singh had no quarrel with the Government of the day he had to defend his cause with the force of arms. The use of arms was his last resort. It is this feeling of frustration with the rulers and at the same time his courage and undaunted spirit which made him write in the Zafarnama the oft quoted words which send a shiver in the spirit of all tyrants when they read
“When there is no course open to man,
It is but righteous to unsheathe the sword.”
Guru Gobind Singh took this moral stand on very firm ground and that is what gave unity to his men who had blind faith in him. The officials of Aurangzeb had forced an unjust war on the Guru by breaking their oaths taken on the Quran. Aurangzeb himself could not be free from blame. As an Emperor he should have seen that his officers behave in a true manner. Aurangzeb forgot that the power bestowed on him by the great God was intended to help and protect the poor and not for spilling their blood. The Zafarnama is thus “the epistle of moral victory.”
What is the essence of Zafarnama? What do we learn from this epistle of victory? Why Guru Gobind Singh gave so much thought while writing this letter to the mighty Aurangzeb?
The fascinating personality of Guru Gobind Singh has been a subject of heated discussion among the modern historians and winters. His pontificate is generally regarded as relevant for Sikh polity and Political Institutions. Saina Pat, a poet in attendance of Guru Gobind Singh who had spent a number of years with the Guru and the earliest interpreter of his mission throws a flood of light on various aspects of Guru Gobind Singh’s concerns in his famous work Sri Gur Sobha written in 1711 within three years of Guru’s death.
As is indicated from the title of the book the author having been interested in the appreciation of the captivating personality of the Guru, chose to explain those selected incidents which give us gleanings of Guru Gobind Singh’s high thinking along with institution of the Khalsa and the details of wars he fought which glorify his concerns.
Saina Pat presents the aim of Guru Gobind Singh primarily in religious terms. Guru Gobind Singh had succeeded to the gaddi of Guru Nanak as his legitimate successor. He was divinely inspired to raise the holy to cast down the wicked and to emancipate mankind from fear. At this juncture the Sunni Muslim Mughal Emperor Aurangzeb wanted to curb down the religious and social liberty of the non-Muslims in his anxiety to extinguish Hindus and Sikhs root and branch. Guru Gobind Singh felt as if directed by God to promulgate His Panth to guide the people on the right path, the path of His worship. The purpose of creating the Khalsa is clearly stated by Saina Pat.
The Khalsa has been created to annihilate the wicked and the sinful, and to remove all adversity.
In the belief of Saina Pat, the Khalsa were bound to fulfill the purpose, building «upon unshakable foundations.
Saini Pat looks upon the institution of the Khalsa primarily as a measure of internal reform. By it, Guru Gobind Singh established a direct link with his disciples, putting an end thereby to the undesirable agency of the Masands. In the words of Saina Pat, “the masands were removed and everyone was made a Khalsa.” The Khalsa were asked not to hand over the voluntary contributions to the Masands. They were asked to bring their offerings personally to the Guru. Saina Pat’s statement is fully borne out by some of the Hukamnama of Guru Gobind Singh himself. His denunciation of the Masands is well known.
It is clear that Guru Gobind Singh’s objective in instituting the Khalsa in 1699 was to reaffirm the faith of Guru Nanak and to meet any challenge of interference presented to the Sikh Panth. And for this purpose, he wanted to strengthen his religious order and to create in his disciples a sense of self sacrifice for the defense of conscience.
Guru Gobind Singh’s captivating personality is beautifully revealed by Saina Pat and enriches our knowledge about various aspects of Guru’s life. Saina Pat also seems to be fully conscious about the significant issue of the appointment of the successor of Guru Gobind Singh and explains that the Guru expressed his full confidence in the Panth.
Article extracted from this publication >> January 5, 1990
