By: S. Partap Singh
Guru Gobind Singhs Zafarnama
Partap Singh “Shant”
“The holy Gurbani declares: “Bvad ucha hovai koe
tis uchai ko janai soe”
The personality of Guru Gobind Singh is so extraordinary that a man of ordinary understanding cannot grasp its full scope. It is axiomatic that a warrior cannot be a writer or a poet, and similarly a Poet cannot tum to be a warrior. But the luminous personality of Guru Gobind Singh is a matchless blending of both the great qualities. He was, in addition, great leader of humanity, a thinker and a practitioner of spiritual insights. Jaap Sahib, his most notable composition stands testimony to this; where in the definition of God has been beautifully elaborated,
His last years most evocative composition is The Zafarnama, or the letter of victory, in Persian, addressed to the Mughal Emperor, Aurangzeb. Undoubtedly its poetic quality is unexcelled. But what stands out is his portrait of unflinching determination. Some Stanzas, with brief explanations are given below.
According to historians, the Zafarnama had two pars. The first part of the manuscript was lost in the swollen stream of Sarsa in1704. After passing through the vicissitudes of Chamkaur fortress
and Machhi wara, Guru Gobind Singh arrived at a place called Dina and stayed there for considerable length of time, It was here that he completed his leters to Aurangzeb, entitled the Zafarnama, (the Epistle of Victory), It was by way of a reply to the leters of Aurangzeb addressed to Gurjit both Anandpur and at Dina inviting Gurjit to see The Emperor, The Mughal ruler was doubtless playing dual policy of stick and carrot.
The Zafarnama consists of 135 couplets. It is one of the most forceful epistles ever written in Persian verse. It begins thus in a true epic style:
In the name of God of sword and axe God of arrow, spear and shield, 0d of warriors and God of flying steeds, God who gave you rule and entrusted me with the protection of religion:
B-name Khudawand Tegh o tabar, Khudawand tir o sana o sapar. Khudawand mardan e jangazma, Khudawand aspan pa dar hawa. Haman ko tura padshahi hadanad, Haman daulat e din panahi bidad.”
The letter was sent to Aurangzeb through two of the “Five Beloved”, Bhais Daya Singh and Dharam Singh who delivered it to the Mughal King at Ahmednagar.
His forceful description overshadows all his other poetic qualities, and he succeeds in maintaining this force throughout the text of Zafarnama, The secret of this force lies in his personal environment. A general who is the master of the fate to so many followers, who soars above others in his spiritual flights, whose independent mind and revolutionary character makes him a. revolutionary prophet, who sacrifices his four sons, father, mother and scores of followers for the sake of his high ideals of freedom; imagine the estimation of force in such person when he defies an all-powerful monarch, He wrote:
“The name of Aurangzeb (adomer of throne) does not fit you, as “Aurangzeb” should not deceive. You fight with cunningness, I solve problems instruments of truthfulness. With your ugly character you mixed your fathers dust with brothers blood. Then you made a temporary hose to rule upon!” “Na zebad tura naam E Aurangzeb,
Za Aurangzeb an banayad fare Turataraktazibam garsideosafa Tu Khaakipidar ra bakarded zishat, bbakhun ebaradar badadai sarisht, Wazan khanatkham kardi bana barahi dari daulat e khesh ra.”
With incredible candour, Guraji challenges Auranzeb, while referring to his unsuccessful ex perdition in the Deccan and Mewar
“You came back unsuccessful from the Deccan and Mewar. Now that you are looking this side (Punjab) will put such a fire under your feet that will not allow drinking even a drop of water in the Punjab. You have seen luxury an not plunder the creation,
“Za kihe deccan tishna kaam ami Za Mewar ham talakh jamm amdi Bann so chum kanu might at ravad ke talakhi wa tashangit ravad
Chunha atshi zer e taalat naham Ze Punjab abat na khurdan diham. Tu az naaz o niamat samar khurda ee,
Za jang e jawanan na bardhurda ce,
Ba maidan biya khud ba teghotabar,
ma kun khalgo khalag zeroabar,
Guru Gobind Singh then recounts the martyrdom of his two sons, and instead of striking a pathetic note, we find him indignant and in holy rage:
“What if a jackal has killed two lion cubs by deception? The lion is yet alive and will take revenge. If you are an experienced wolf then I am a lion let loose from the cage.”
Guru ji is an artist with literary imagery. He paints impressive pictures of what he observes and experiences. His rendering of the war scene in Persian is note work if grim: “Many were killed on both sides by arrows and guns. Many arrows were shot and the earth became red like the color of tulip. There were so many heads and feet as if the field had become full of polo balls and sticks.”
Gura ji often interweaves moral and philosophical thought in his poetry consistent with his spiritual personality:
“Do not ignore the fact that this transient world will pass. Where are Khusraw, Jamshed, Sikander, Sher Shah and kings like them? They are all dead. Not one survives. Yaimur, Babar, Humayun and Akbar, where are they? Look at the unfaithful passage of use which passes over the abode and the dweller alike.”
“The unflinching personality, the True King, admonishes the earthly king in the following stanzas of his Zafarnama:
“chiha shud ke chum bachagan dushta char,
Ke baaki bimand ast pechida maar.”
“Iu matters litle that you killed my four children, there are left behind hundreds of deadly cobras.”
“Cht mardt ke akhgar Khamoshan, uni Ke a tash zadan ra firozan Kuni”
“What is this bravery that you silenced small sparks:
You rather lit the fire starters against you” “Tura gar nazar hast barmulko
maa Ke maa raa panah hast Ya Akal”
When all sorts of peaceful means exhausted (while bringing one to the righteous and just path.) It is then legitimate and just to grasp the handle of the sword.”
The foregoing stanza of Zafarnama is the essence of Guru Gobind Singhs philosophy, Is also the lesson to the Khalsa of Wahegura that in order to protect The innocent people from oppressim and preserve Dharma, It is essential to become a warrior of faith,
Courtesy of: The Sikh Review, Jan. 1992
Article extracted from this publication >> March 6, 1992
