· 6 years ago · Jun 25, 2019, 01:00 PM
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222INSERT INTO `wp_posts` VALUES (1,1,'2018-07-09 13:11:14','2018-07-09 13:11:14','Welcome to WordPress. This is your first post. Edit or delete it, then start writing!','Hello world!','','publish','open','open','','hello-world','','','2018-07-09 13:11:14','2018-07-09 13:11:14','',0,'http://zafarnama.com/?p=1',0,'post','',1),(4,1,'2018-07-09 13:11:37','0000-00-00 00:00:00','','Auto Draft','','auto-draft','open','open','','','','','2018-07-09 13:11:37','0000-00-00 00:00:00','',0,'http://zafarnama.com/?p=4',0,'post','',0),(7,1,'2018-07-09 14:50:11','2018-07-09 14:50:11','[vc_row type=\"full_width_section\"][vc_column column_padding=\"custom-padding\" text_align=\"center\" width=\"1/1\"][minti_image img=\"126\" align=\"center\"][/vc_column][/vc_row][vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1 style=\"text-align: center;\"><span style=\"text-decoration: underline;\"><strong>BATTLE OF SARAGARHI</strong></span>\r\n(An unparalleled act of Bravery)</h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column width=\"1/1\"][vc_column_text]\r\n<p align=\"left\">September 12,1997 is the 100th anniversary of the Battle of Saragarhi- one of the \"ten most famous battles \" of the world. On this day, exactly 100 years ago, a handful of Sikh soldiers- 21 to be exact - of the 4th Battalion of the Sikh Regiment (then XXXVI Sikh) formed part of the British Indian Army and fought thousands of Pathans in the North Western Frontier Province (now Pakistan). All 21 Sikh soldiers died in the battle as they fought to the last man and last bullet; but they did not yield even an inch of ground that they were defending.</p>\r\n<p align=\"left\">This epic battle is worth recounting as a singular example of unmatched courage, absolute devotion to duty, unflinching loyalty and giving supreme sacrifice of life for a cause.</p>\r\n<p align=\"left\">In the later half of 19thcentury,boundaries of the British Indian Empire extended right up to the borders of Afghanistan, through the rugged and hostile terrain of Baluchistan and the North West Frontier Province inhabited by fierce Pathan and Afridi tribal warriors who refused to acknowledge the British supremacy and often attacked and raided anything British.</p>\r\n<p align=\"left\">In order to protect these long lines of communications passing through the Kurram valley, the Samana range had been occupied by the British troops for almost five years. When the Afridis and Orakzai clans rose against the Government of India in 1897, the 4th Battalion of the Sikh regiment (XXXVI SIKH) was holding the forts and the fortified piquets on the Samana ridge which has the Khanki Valley on the North and the Miranzai Valley on the South.</p>\r\n<p align=\"left\">The main position occupied by the 4 SIKH on the crest of the Samana Ridge were the two fortified posts known as Fort Lockart ( Mastan ) at Saragarhi ( approximately 3 km from each of the main posts) , Dhar, Sartap, Crag and Sangar. These had been built to accommodate a garrison of 25 to 50 men in each.</p>\r\n<p align=\"left\">The nearest garrison from where reinforcements could come in case of outbreak of hostilities was at Kohat, a good 60 km away. Saragarhi was considered the most important of these minor forts, because through it signaling communications was maintained between Forts Lockhart and Gulistan along the Samana ridge.</p>\r\n<p align=\"left\">Between 27 August and 8 September 1897, a large force of Orakzai tribe attacked Fort Gulistan held by 4 SIKH. Fort Gulistan was strongly held and offered a stubborn resistance and by 10 September, the Orakzais were driven back into the Khanki Valley. But, soon after, the Afridi Lashkar, 10,000 strong, along with Orakzais attacked the posts on Samana ridge. Four attacks were repulsed by the defenders with heavy casualties inflicted on the hostile tribesmen.</p>\r\n<p align=\"left\">Utterly humiliated and frustrated by the reverses against Forts Gulistan and Lockhart, the tribesmen decided to change their objective of attack. The combined might of Orakzais and Afridis was thus hurled against Sarangarhi in early hours of 12 September 1897. Almost 20,000 tribesmen surrounded the post and cut it from other localities. No reinforcements and replenishment of ammunition could reach the detachment, which was under siege by the ever-swelling hordes of tribesmen.</p>\r\n<p align=\"left\">The first onslaught of tribesmen yelling and firing came early on the morning of 12 September only to be repulsed by the small band of brave Sikhs. This was followed by a pitched battle of six long hours. At last, there was a lull in the gruesome battle. But it lasted only a short while. It gave the defenders time to reorganise and replenish ammunition from their depleted reserves. The attackers managed to create a smoke screen on one flank of the post by burning dry bushes. Covered from observation and fire of the defenders, two of the enemy managed to get close to the perimeter wall of the post and start hammering a breach through the stone wall.</p>\r\n<p align=\"left\">Through the breach in stone wall, the tribesmen, swarmed into the fort. Saragarhi defenders fought with fixed bayonets and rapid fire against the multitudes that poured through the breach and Signaler Gurmukh Singh continued to give a graphic picture of the battle to the Commanding Officer using his holiograph. But the ferocity of close quarter battle took its toll.</p>\r\n<p align=\"left\">At about 3 o\'clock in the afternoon, there were only two survivors - a wounded soldier in the guard room and the Signaler. The Signaler put away his apparatus and took up his rifle. His last message to the Commanding Officer at Lockurt was \" I will be engaging the enemy now onwards with my rifle and will not be relaying any more messages\". He killed a dozen tribesmen before he fell himself. The wounded soldier in the guard room who was solely in command of the post now secured the guard room from inside and used his rifle till he was burnt to death. His foes later admitted that he accounted for 21 of them before his end came.</p>\r\n<p align=\"left\">The captors, after succeeded in overpowering the post, were so shaken by the sight of the brave soldiers\' now lifeless bodies on the ramparts of the Saragarhi Fort that in order to obliterate the scene of their moral defeat, they set the place on fire.</p>\r\n<p align=\"left\">On learning of this glorious, gallant and unparalleled action, members of both houses of the British Parliament rose in unison to pay homage to the great Indian soldiers. Each one of the 21 soldiers was posthumously awarded the Indian Order of Merit, the highest British gallantry award then given to Indian (equivalent to the Victoria Cross awarded to the British).</p>\r\n<p align=\"left\">The story of this epic battle is taught to school children in France and is one of the eight stories of collective bravery published by UNESCO. No military history book, when portraying, the bravery and sense of sacrifice of the Indian soldier is complete without special reference to the defenders and the martyrs of Saragarhi.</p>\r\n[/vc_column_text][/vc_column][/vc_row]','Battle of Saragrahi','','publish','closed','closed','','battle-of-saragrahi','','','2018-07-09 16:42:04','2018-07-09 16:42:04','',0,'http://zafarnama.com/?page_id=7',0,'page','',0),(8,1,'2018-07-09 14:50:11','2018-07-09 14:50:11','','Battle of Saragrahi','','inherit','closed','closed','','7-revision-v1','','','2018-07-09 14:50:11','2018-07-09 14:50:11','',7,'http://zafarnama.com/index.php/2018/07/09/7-revision-v1/',0,'revision','',0),(9,1,'2018-07-09 14:52:02','2018-07-09 14:52:02','[vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1 style=\"text-align: center;\"><span style=\"text-decoration: underline;\"><strong>BRIEF ON PERSIAN</strong></span></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row text_align=\"center\"][vc_column text_align=\"center\" width=\"1/1\"][vc_column_text]\r\n<p style=\"text-align: center;\">[pdf-embedder url=\"http://localhost/zafarnama/wp-content/uploads/2018/07/persian.pdf\"]</p>\r\n[/vc_column_text][/vc_column][/vc_row]','Brief About Persian','','publish','closed','closed','','brief-about-persian','','','2018-07-09 16:45:20','2018-07-09 16:45:20','',0,'http://zafarnama.com/?page_id=9',0,'page','',0),(10,1,'2018-07-09 14:52:02','2018-07-09 14:52:02','','Brief About Persian','','inherit','closed','closed','','9-revision-v1','','','2018-07-09 14:52:02','2018-07-09 14:52:02','',9,'http://zafarnama.com/9-revision-v1/',0,'revision','',0),(11,1,'2018-07-09 14:53:19','2018-07-09 14:53:19','[vc_row type=\"full_width_section\"][vc_column text_align=\"center\"][vc_column_text]<iframe style=\"border: 0;\" src=\"https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3397.5064786013563!2d74.87429621504772!3d31.619980281336787!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x39197ca8f667bd97%3A0x604384897626248e!2sHarmandir+Sahib!5e0!3m2!1sen!2sin!4v1530850603884\" width=\"100%\" height=\"350\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"></iframe>[/vc_column_text][/vc_column][/vc_row][vc_row bottom_padding=\"10\"][vc_column width=\"1/2\"][vc_column_text]\r\n<h1><strong>CONTACT US</strong></h1>\r\nThank you for visiting our website. If you have a suggestion please contact us and a member of the team will respond in due course.[/vc_column_text][/vc_column][vc_column width=\"1/2\"][contact-form-7 id=\"37\"][/vc_column][/vc_row]','Contact Us','','publish','closed','closed','','contact-us','','','2018-07-09 16:46:38','2018-07-09 16:46:38','',0,'http://zafarnama.com/?page_id=11',0,'page','',0),(12,1,'2018-07-09 14:53:19','2018-07-09 14:53:19','','Contact Us','','inherit','closed','closed','','11-revision-v1','','','2018-07-09 14:53:19','2018-07-09 14:53:19','',11,'http://zafarnama.com/11-revision-v1/',0,'revision','',0),(13,1,'2018-07-09 14:54:07','2018-07-09 14:54:07','[vc_row top_padding=\"20\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1 style=\"text-align: center;\"><span style=\"text-decoration: underline;\"><strong>DOWNLOAD ZONE</strong></span></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<p style=\"text-align: center;\">To view the following files you must have Adobe Acrobat installed on your system. If you do not, click on <a href=\"https://get.adobe.com/reader/\" target=\"__blank\">Adobe</a> to download it</p>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row top_padding=\"10\" bottom_padding=\"20\"][vc_column column_padding=\"custom-padding\" text_align=\"right\" width=\"1/3\"][/vc_column][vc_column width=\"1/3\"][vc_column_text]<img class=\"alignnone size-full wp-image-57\" src=\"http://localhost/zafarnama/wp-content/uploads/2018/07/pdficonmaster.png\" alt=\"\" width=\"63\" height=\"65\" /><strong><a href=\"#\" target=\"__blank\">Preface to zafarnama.</a></strong>\r\n\r\n<img class=\"alignnone size-full wp-image-57\" src=\"http://localhost/zafarnama/wp-content/uploads/2018/07/pdficonmaster.png\" alt=\"\" width=\"63\" height=\"65\" /><strong><a href=\"#\" target=\"__blank\">Zafarnama.</a></strong>\r\n\r\n<img class=\"alignnone size-full wp-image-57\" src=\"http://localhost/zafarnama/wp-content/uploads/2018/07/pdficonmaster.png\" alt=\"\" width=\"63\" height=\"65\" /><strong><a href=\"#\" target=\"__blank\">Brief on Persian.</a></strong>\r\n\r\n<img class=\"alignnone size-full wp-image-57\" src=\"http://localhost/zafarnama/wp-content/uploads/2018/07/pdficonmaster.png\" alt=\"\" width=\"63\" height=\"65\" /><strong><a href=\"#\" target=\"__blank\">Ganjnama.</a></strong>\r\n\r\n<img class=\"alignnone size-full wp-image-57\" src=\"http://localhost/zafarnama/wp-content/uploads/2018/07/pdficonmaster.png\" alt=\"\" width=\"63\" height=\"65\" /><strong><a href=\"#\" target=\"__blank\">Fatehnama.</a></strong>\r\n\r\n<img class=\"alignnone size-full wp-image-57\" src=\"http://localhost/zafarnama/wp-content/uploads/2018/07/pdficonmaster.png\" alt=\"\" width=\"63\" height=\"65\" /><strong><a href=\"#\" target=\"__blank\">Battle of Saragrahi.</a></strong>[/vc_column_text][/vc_column][vc_column width=\"1/3\"][/vc_column][/vc_row]','Download','','publish','closed','closed','','download','','','2018-07-09 16:50:52','2018-07-09 16:50:52','',0,'http://zafarnama.com/?page_id=13',0,'page','',0),(14,1,'2018-07-09 14:54:07','2018-07-09 14:54:07','','Download','','inherit','closed','closed','','13-revision-v1','','','2018-07-09 14:54:07','2018-07-09 14:54:07','',13,'http://zafarnama.com/13-revision-v1/',0,'revision','',0),(15,1,'2018-07-09 14:54:43','2018-07-09 14:54:43','[vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1 style=\"text-align: center;\"><span style=\"text-decoration: underline;\"><strong>FATEHNAMA</strong></span></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row text_align=\"center\"][vc_column text_align=\"center\" width=\"1/1\"][vc_column_text]\r\n<p style=\"text-align: center;\">[pdf-embedder url=\"http://localhost/zafarnama/wp-content/uploads/2018/07/fatehnama.pdf\"]</p>\r\n[/vc_column_text][/vc_column][/vc_row]','Fatehnama','','publish','closed','closed','','fatehnama','','','2018-07-09 16:52:10','2018-07-09 16:52:10','',0,'http://zafarnama.com/?page_id=15',0,'page','',0),(16,1,'2018-07-09 14:54:43','2018-07-09 14:54:43','','Fatehnama','','inherit','closed','closed','','15-revision-v1','','','2018-07-09 14:54:43','2018-07-09 14:54:43','',15,'http://zafarnama.com/15-revision-v1/',0,'revision','',0),(17,1,'2018-07-09 14:55:30','2018-07-09 14:55:30','[vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1 style=\"text-align: center;\"><span style=\"text-decoration: underline;\"><strong>GANJNAMA</strong></span></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row text_align=\"center\"][vc_column text_align=\"center\" width=\"1/1\"][vc_column_text]\r\n<p style=\"text-align: center;\">[pdf-embedder url=\"http://localhost/zafarnama/wp-content/uploads/2018/07/ganjnama.pdf\"]</p>\r\n[/vc_column_text][/vc_column][/vc_row]','Ganjnama','','publish','closed','closed','','ganjnama','','','2018-07-09 16:53:13','2018-07-09 16:53:13','',0,'http://zafarnama.com/?page_id=17',0,'page','',0),(18,1,'2018-07-09 14:55:30','2018-07-09 14:55:30','','Ganjnama','','inherit','closed','closed','','17-revision-v1','','','2018-07-09 14:55:30','2018-07-09 14:55:30','',17,'http://zafarnama.com/17-revision-v1/',0,'revision','',0),(19,1,'2018-07-09 14:56:13','2018-07-09 14:56:13','[vc_row type=\"full_width_section\" bottom_padding=\"10\"][vc_column width=\"1/1\"][minti_image img=\"128\" align=\"center\"][/vc_column][/vc_row][vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1><b><u>PREFACE TO ZAFARNAMA & FATEHNAMA</u></b></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column width=\"1/1\"][vc_column_text]Guru Gobind Singh Ji had spent about 33 years of his life at Anandpur Sahib. Right from his adolescent years till he left the place in 1704, the Hill Rajas were constantly harassing him. They resented his religious and social reforms and could not relish his leveling of all castes and raising of Shudras to a position of equality with the Brahmins and Kashatriyas. Their aim was to dislodge him from Anandpur Sahib. The harassment, which started with pin pricks, culminated in open hostilities beginning with the battle of Bhangani in 1689 which resulted in total rout of the Hill Rajas. In every subsequent battle, the Sikhs inflicted crushing defeat on their combined forces. Having miserably failed in their nefarious aim, Raja Ajmer Chand of Kehlur and his cohorts from the area submitted a petition to Aurangzeb representing Guru Gobind Singh as a mortal foe of Mughal empire, Islam and Hindu religion. They sought the help of Imperial forces to exterminate the dangerous common enemy.\r\n\r\nThe emperor was infuriated; he felt that the Guru was becoming a real potent danger for the Mughal rule. Consequently in 1704, a large Imperial force was sent to Punjab to subdue Guru Ji; they were supported by the Pahari Rajas in this endeavour. The Sikhs met this combined force near Ropar and inflicted heavy losses on the enemy. At the end of the day\'s fighting, the Imperial Commanders and the Pahari Rajas had realized that it would not be possible to defeat the Sikhs in open battle. They, therefore, decided to lay siege to the city of Anandpur; this was in summer of 1704. After a long siege, which lasted for many months, Guru Gobind Singh Ji left Anandpur Sahib during the night of 20 December 1704. A solemn promise was made to him earlier under oath on Cow and Quran that he will not be molested if he did so. But the enemy did not keep their word and attacked the Sikhs who bravely checked their advance. Guru Ji reached Chamkaur by the evening of 21 December, after crossing Sirsa stream which was in spate on that day, and took defensive position in a raised mud house (Garhi) with his 40 surviving Sikhs. A battle ensued in the morning next day morning ie 22 December 1704. But in spite of heavy odds against them, the Sikhs showed exemplary courage in repulsing the attacks of the enemy forces. By the evening, most of the defenders of Chamkaur had attained martyrdom. Guru Ji managed to leave the Garhi during the night after the surviving Sikhs within the Garhi caused confusion amongst the enemy forces.\r\n\r\nAfter passing through Machhiwara, Hehar in Ludhiana district, Jatpura, and Rajkot, Guru Ji reached Dina village ,where he was welcomed by many Sikhs. Here, in March 1705, he wrote the famous \" Zafarnama\" or \"Letter of Victory\" to Aurangzeb and sent it to him through Bhai Daya Singh and Bhai Dharam Singh. The emperor was camping in South India at that time. Even though Guru Ji had lost every thing (his four sons, his mother, his fighters), he felt that in spite of his apparent reverses he had won a moral victory over the crafty Mughal who had broken all his vows. The whole letter reads like a rebuke addressed by a superior personality to the one on a lower place, rebuking him for his weaknesses and excesses. The tone of the letter is in keeping with its title.\r\n\r\nThe Zafarnama has been written in exquisite Persian verse, composed of 111 verses. At mentioned above he wrote this letter during his stay at Dina which is about two miles from Kangar; he has referred to the latter place in verse 58. Guru Ji has devoted 34 verses of Zafarnama in praise of God, 20 verses describe the battle of Chamkaur, 15 verses convey rebuke to Aurangzeb for breaking oath by him and by his agents, 36 refer to his shortcomings as a just ruler and his invitations to Guru Ji for discussions. He had also warned Aurangzeb about the resolve of the Khalsa not to rest till his evil empire is brought to an end (verses 78 and 79). Guru Ji has also written six verses (89 to 94) in praise of Aurangzeb, which shows that he was not against the individual or his religion but against his policy of oppression. Guru Ji was not in favour of war, which was forced on him (verse 21). In fact all battles in which he was engaged, were fought in self-defence; he never attacked anyone for territorial or military gains. After defeating the Pahari Rajas in the battle of Bhangani, he did not confiscate their land and property (Is there any parallel example in the history of world where a victor has treated the vanquished in such a manner?) He has even laid down that war should be the last resort when all other means to solve a problem are exhausted (verse 22). Lastly Guru Ji has referred to the other enemy viz the Pahari Rajas, whom he was trying to emancipate from the Mughal yoke but instead was forced to take up the sword against them (verse 95). If these Hill Rajas had not played into the hands of the Mughals and joined forces with the Guru Ji and accepted him as their guide and liberator, the Mughal power would have been broken effectively sooner. There would have been no tyrants like Mir Mannus, and Furrukhsiyars later and further conversion campaigns would have ended. In fact there would been altogether a different India today (Life of Guru Gobind Singh by Prof Kartar Singh).\r\n\r\nHow did the Zafarnama, in its present form, reach us? Original letter written in the hand of Guru Ji in not available. However it is said that a copy of Zafarnama, written in the hand of Guru Ji, was found with the Mahant of Patna Sahib in 1890 and one Babu Jagan Nath made a copy; this copy was somehow misplaced by him. Since Babu Jagan Nath was himself a scholar in Persian language, he could reproduce it from his memory and got it printed in Nagri Parcharni Patrika in Benaras. He is also believed to have sent a copy to Sardar Umrao Singh Shergill in Amritsar who is said to have given it to Khalsa college and which in turn reproduced in Makhz-e Twarikh Sikhan. In Punjab newspapers, it first appeared in the Khalsa Samachar of 16 July 1942. Then in 1944, Sardar Kapur Singh ICS published it in Urdu Ajit of Lahore under the heading \"Fatehnama\". It is quite possible that in the process of translations and publications of Zafarnama at different stages, some verses were not reproduced correctly and what we have today is not the original Zafarnama of Guru Ji in its entirety. The abrupt end of Zafarnama also indicates that it is not complete and that some verses have been left out. Objections raised by some scholars on the authenticity of a few verses may be viewed in this context.\r\n\r\nWas the Zafarnama as we know today ever sent to Aurangzeb? Scholars have different views on this. While most agree that Zafarnama in the present form in verse was indeed sent, others have strong reservations. Dr Mohan Singh MA Ph D writing in the \"Spokesman\" of November 1956 has gone to the extent to state, \"the belief that Zafarnama was ever sent to Aurangzeb through Bhai Daya Singh is a figment of imagination\". Some believe that a diplomatic communication, in prose, was indeed sent by Guru Ji (not the Zafarnama as we know), which gave the details of excesses committed by the Nawab of Sirhind in collusion with and on the instigation of Pahari Rajas. The Zafarnama in the present form is the versified form of this diplomatic communication by Bhai Nand Lal who was a great scholar of Persian language (Life of Guru Gobind Singh Ji by Dalip Sing). This argument suffers from the infirmity that Bhai Nand Lal, along with other poets, had left Anandpur before the siege of the city began in 1704 (Kalam Bhai Nand Lal by Piara Singh Padam). After that he met Guru Ji in 1707 seeking his help for Prince Bahadur Shah against his brother Azam in the war of succession for the Mughal throne after the death of Aurangzeb (Life of Guru Gobind Singh by Prof Kartar Singh). All the historical incidents mentioned in the Zafarnama cover a period of a few months ie from end of December 1704 to the beginning of 1705 when Bhai Nand Lal was nowhere near Guru Ji.\r\n\r\nA number of studies have been done on the compositions of Guru Gobind Singh Ji like Jap, Akal Ustat, Bachitar Natak, Zafarnama etc; these all together are known as Dasam Granth. Gurmat Granth Parcharak Sabha Amritsar in its report of 1897 clearly stated that all these compositions of Dasam Granth including Zafarnama are in fact written by Guru Ji; many other Sikh scholars have confirmed this. Many students from 1955 onwards have received doctorates on their research work on Dasam Granth; barring one or two all have confirmed that Dasam Granth, including Zafarnama has indeed been composed by Guru Gobind Singh Ji (Dasam Granth Sahib by Dr Ratan Singh Jaggi and Dr Gursharn Kaur Jaggi, published by Gobind Sadan, New Delhi). This should remove all doubts of the sceptics regarding the authorship of Zafarnama. Having established that it is indeed composed by Guru Ji, the next question is : was it sent to Auranagzeb through Bhai Daya Singh? It may be quite difficult to convince the likes of Dr Mohan Singh since there is no reference to it in the Emperor\'s court records. One can only conjecture that if it was indeed written by Guru Ji, it must have been sent. Guru Ji had castigated the emperor for the cold blooded murder of the young Sahibzadas at Sirhid; the Quazi there had quoted Kuran in support their execution. Since this act was in fact against the holy Kuran , it was more prudent for the emperor to have it just ignored by his paid court historians.\r\n\r\nThere are a number of translations available which have clubbed Zafarnama with 11 Hikayats. Zafarnama has been given the title \" Hikayat No 1\" in these translations. Hikayat is a Persian word which means \"a story\" or \"a work of fiction\". Referring to Zafarnama, which indicts Aurangzeb\'s oppressive rule in strongest language as \"a story\" or \"fiction\" does not only lower the high moral standing of Guru Gobind Singh Ji, but also trivializes a great historical and literary work. The eleven Hikayats deal with the low level of morality of some women. Guru Ji had written these Hikayats or stories for the benefit of Sikhs so they could draw appropriate lessons for developing a strong moral character. These Hikayats in Persian language are like the stories of Charitropakhian (both are included in Dasam Granth) which are also stories of women with low moral values and which were written by Guru Ji for the same purpose . Such stories must have had a profound supplementary effect on the moral character of Sikhs. Quazi Nuruddin who accompanied Ahmed Shah Abdali to India writes in his historical account \" Jangnama\" that \"these dogs (Sikhs) will not cast an evil eye on the women of their enemy nor will attack a fallen opponent. These dogs (Sikhs) had high moral character\". (Zafarnama by Gurdial Singh Bhola Advocate and printed by Allahabad Press Delhi).\r\n\r\nScholars who have clubbed the Zafarnama with the eleven Hikayats have allowed their imagination to run wild. They hold the view that Guru Ji sent the entire composition including the Hikayats to Aurangzeb through Bhai Daya Singh. According to them, the Emperor was supposed to draw appropriate lesson from the stories of these women of ill repute! At the end of each Hikayat, such appropriate lesson has in fact been summarised for the benefit of the reader! The question arises: was it physically possible for the emperor to go through (or be read) these additional 767 verses of the Hikayats and comprehend their meaning when he was bed ridden. It appears that these scholars have erred in clubbing these Hikayats with Zafarnam since these were also composed in Persian language. It was a matter of convenience for them to put all works of Guru Ji in Persian language together and give them all a common title \"Hikayats\" including the Zafarnama.\r\n\r\nThere is another work of Guru Ji in Persian language known as \"Fatehnama\" also meaning a \"letter of victory\". There are 24 verses of this letter. Here again there is difference of opinion amongst scholars. Some opine that this letter was sent before the Zafarnama while according to some, this is in fact a part of Zafanama itself. The latter have started the Zafarnama with the 24 verses of Fatehnama; first verse of traditional Zafarnama becoming verse 25 in such compositions (Zafarnama by Nanak Chand Naaz). I have followed the traditional view and have not clubbed the two; Fatehnama appears separately on this web site.\r\n\r\nThere is an another controversy about the year in which Guru Ji had left Anandgarh fort. According to some scholars this happened in December 1704 while others feel that Guru Ji left the fort in November 1705. As per SGPC website, the battle of Chamkaur was fought on 22 December 1704 and the young Sahibzadas were martyred four days later ie on 26 December 1704. The Sikh scholars, historians and intelligentsia owe it to the Sikh masses to get together and remove this minor controversy about these dates.\r\n\r\nThe layout of the translation is as follows: each verse of Zafarnama and Fatehnama appears in Gurumkhi, Persian and Roman scripts, followed by the meaning of each word in English and finally the meaning of the entire verse in English (in bold letters). Wherever required I have given a small commentary after some verses either to explain the meaning of the verse in detail or to compare the translation with others; this appears in English language, in italics.\r\n\r\nIn conclusion I would like to comment on the translation of two verses of Zafarnama i.e. Verses No 42 and 95:\r\n\r\nVerse No 42 Almost all have translated the words \"Shah-e Shab\" as the \"Moon- the king of the Night\". The whole verse will then translate as when the king of the world (i.e. the sun) had set, the king of the night ( ie the moon) came out in all its glory. It conveys that the night of 22 Dec 1704 was a full moon night. Initially I had also translated this verse like others. However I had my reservations since the full-moon night would have made the escape of Guruji extremely difficult considering the huge Mughal force that had surrounded the Garhi. Later I had the good fortune to meet Baba Iqbal Singh Ji of Baru Sahib (in Himachal Pardesh) and expressed my reservation about the translation of the verse. Instantly he clarified that if Sun is the king of the day because it gives light, the king of the night has to be absence of light ie darkness. This appears logical; I amended the translation accordingly in 2005.\r\n\r\nSoftware on Astronomy is available by which one can simulate the night conditions over a place anytime in the past or in the future. I did that for the night of 22 December 1704 over the general area of Punjab. It may be surprising to know that the Moon remained on the other side of horizon throughout the night and appeared (4-5 days old) at the horizon only at 3-30 AM on 23 December 1704. This does reinforce the logic of translation as stated. Pitch-darkness, that prevailed throughout the night, would have facilitated successful escape of Guru Ji.\r\n\r\nVerse No 95 By the translation given by all (including mine), it gives an impression that Guru Ji (like Aurangzeb) had not only killed the Paharias but had also indulged in Idol breaking. It is for the historians to conclude if Guru Ji ever indulged in this activity though generally it is accepted that he never broke any idols. I feel that BUT- SHIKAST (idol breaker) should be taken as BUT-PRASTI-SHIKAST meaning \" the breaker of the concept of idol worship\" that in fact he was.\r\n\r\nPersian, the medium used by Guru Ji in composing Zafarnama and Fatehnama, is a beautiful language. It is quite easy to understand since it generally follows a set pattern in changes in its verbs, nouns etc. For ease of understanding of the language, I have attached a \" Note on Persian Language\" which, I trust, the reader will find quite useful.\r\n\r\nThis website ie www.zafarnama.com was first hoisted on 20 December 2001.[/vc_column_text][/vc_column][/vc_row]','Home','','publish','closed','closed','','home','','','2018-07-09 16:39:44','2018-07-09 16:39:44','',0,'http://zafarnama.com/?page_id=19',0,'page','',0),(20,1,'2018-07-09 14:56:13','2018-07-09 14:56:13','','Home','','inherit','closed','closed','','19-revision-v1','','','2018-07-09 14:56:13','2018-07-09 14:56:13','',19,'http://zafarnama.com/19-revision-v1/',0,'revision','',0),(21,1,'2018-07-09 14:57:00','2018-07-09 14:57:00','[vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1><span style=\"text-decoration: underline;\"><strong>SIPANJI</strong></span></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column width=\"1/1\"][vc_column_text]Sipanji is a Persian word meaning eight (\"seh\" is three and \"panj\" is five). Guru Gobind Singhji had used this word in Verse No 107 of Zafarnama (the Letter of Victory) that he wrote to Aurangzeb in 1705. In this verse, he has referred to the world as \" Sipanji Sarai\" meaning an inn where people come to stay for just eight days and at the end of this period, yield their places to others who follow them. This period of Sipanji ie; eight days (from 20 December 1704 to 27 December 1704) earlier was a decisive period in the history of our nation. This was the period in which extreme hardships were suffered, extreme sacrifices made and extreme heroes gifted to the nation. Historical records are not available to show what actually happened, hour by hour, during these eight days. However an effort has been made, in the following pages, to reconstruct the events of Sipanji.\r\n\r\n(Having failed to defeat the Khalsa force in battle, the combined forces of Aurangzeb and the Hill Chieftains had laid siege to Anandpur in the summer of 1704. The Mughals and the Hill Chiefs had sworn on Koran and Cow that if Guruji leaves Anandpur, he will not be harmed. Their dishonesty was tested by Guruji, when these forces attacked a cart full of useless articles that was sent out of the fort. But with the running out of the provisions, the morale of the Sikhs began to wilt. Their suffering had almost reached an end of human endurance; some even renounced and deserted the Guruji. An autographed letter was also received from Aurangzeb who promised safe passage to the Guruji and his Sikhs.; this hardened the resolve of the Sikhs to leave Anandpur. Finally under pressure from the Sikhs and the mother, Guruji had decided to leave Anandpur)\r\n\r\n<b>First Day (20th December 1704)</b>\r\n\r\nThere is hectic activity going on inside the Anandpur fort. All-important manuscripts, articles of personal luggage, war materials etc have been packed. Things that cannot be carried have been torched. All wait for the nightfall. At about mid night, Guruji with his family members and 500 strong Khalsa force leaves Anandpur fort. The night is dark and bitterly cold. The rain has made the tracks muddy which makes it difficult for the convoy to move fast. After going by Kiratpur and Nimohgarh, Guruji heads for Ropar. In the meantime, the enemy forces have come to know that Guruji has left Anandpur fort. Throwing their oaths to the wind, they give a chase; the Khalsa force engages them in battle at different locations on the way; this goes on throughout. Guruji with family members and a small force has reached the banks of Sirsa, which is in spate on account of rains.\r\n\r\n<b>Second Day (21st December 1704)</b>\r\n\r\nIt is early morning. The river has subsided and can be negotiated. The party begins to wade through the water; forty Sikhs and Guruji\'s family members are able to go across. The rest have perished in combat. In the process of crossing of Sirsa, some of the rare manuscripts are lost. After crossing Sirsa, Guruji with 40 Sikhs, two eldest Sahibzadas, Mata Sundri and Mata Sahib Kaur move towards Ropar. On the way, someone has brought news to Guruji that not only the axis forces from Anandpur side are in hot pursuit, there is a large imperial army ahead of his route to Ropar. Guruji changes his route and heads for Chamkaur where he reaches by evening. He stations himself on a mud house or haveili and takes a defensive position to give battle to the enemy. By nightfall, the imperial forces reach Chamkaur and surround the village.\r\n\r\nMata Sundri and Mata Sahib Kaur, in the company of a trusted Sikh proceed towards Ropar and spend the night at his house.\r\n\r\nEarlier in the morning, in the confusion of crossing Sirsa, Mata Gujriji with Sahibzada Zorawar Singh, Sahibzada Fateh Singh and a faithful attendant are separated from the main party. In the biting cold of early dawn, they walk through the thick jungle. Their bodies are benumbed with cold. Some way across, they are met by the family cook, Gangu Brahmin, who offers to give them shelter in his house; the offer is gratefully accepted. On reaching there, they are put up in the hinder most portion of the house. They sleep on a straw mat spread on the floor.\r\n\r\n<b>Third Day (22nd December 1704)</b>\r\n\r\nEarly in the morning, a section of the Mughal force advances towards the mud house that has been turned into a fortress. This attacking force is met with a volley of bullets and arrows; many fall to the ground. Section after section of their force attacks but every time are repulsed. When the enemy tries to force the gate open, the Sikhs come out in the open to give them battle. This goes on throughout the day. The advance of the imperial force is checked every time they try to scale the wall. The enemy suffers heavy casualties; many eat the dust after getting hit by the gold tipped arrows of Guruji. Nahar, one of the Generals of the Mughal forces has tasted a gold tipped arrow and left for the other world. Many of the enemy troops, out of fear, are seen hiding behind a wall. Sahibzada Ajit Singh has realised that the odds have turned against the defenders. With the blessings of the Master, he is seen piercing into the enemy ranks with a lance in his hand. And when the odds get still stiffer, Sahibzada Jujhar Singh also leaps into the enemy ranks; shooting and killing them. At the end of the day, three of the Panj Piaras, both the Sahibzadas, and most of the defenders have attained martyrdom. Only five Sikhs are left inside the fortress with Guruji. The Mughal force, being unsuccessful till now, retires to take stock of the situation and plan new strategy for the next day. Inside the fortress, the five Sikhs are begging the Master to leave for his safety; he is adamant in staying on with his Sikhs till the end. Ultimately the Sikhs, after due consultation with each other, have passed a Gurmata, asking him to leave the fortress. He has no other option but to accept their edict. Accordingly, accompanied by three Sikhs, he leaves the fortress in the dead of night leaving two of them inside and heads towards village Kheri. The sky is clear. It is a moonlit night that makes it easier for distant things to be seen. (Guruji has described in Verse 42 of Zafarnama that during that night the moon was shining with all its glory). However Guruji gets separated from the three Sikhs in their escape bid.\r\n\r\nMata Sundri and Mata Sahib Kaur leave Ropar for Delhi in the company of the trusted Sikh at whose house they had spent the previous night. (They reach there safely after a few days trip).\r\n\r\nMata Gujri and the two young Sahibzadas continue to stay at the house of Gangu Brahmin.\r\n\r\n<b>Fourth Day (23rd December 1704)</b>\r\n\r\nGuruji reaches Kheri village before daybreak. It is extremely cold. He has neither slept nor eaten anything for days. Thirst, hunger, and fatigue have totally exhausted him. He takes tender leaves and milk of the Akk plant; since nothing else is available here. His courage is strong like steel but limbs are weak. He is in the cluster of trees. The night falls and the Master is lying under the canopy of heaven; he is singing in praise of the Almighty. It is here that he composes the famous hymn \" The disciples message to the dear Friend\". After a few hours rest,he starts again in the direction of Malwa. It is difficult to keep moving on. So he lies down and rests in a garden in Machhiwara which belongs to a Masand named Gulaba.\r\n\r\nMata Gujri and the two young Sahibzadas continue to be at the house of Gangu Brahmin.\r\n\r\n<b>Fifth Day (24th December 1704)</b>\r\n\r\nBy a strange coincidence, the three Sikhs who had separated from the Master when they came out of Chamkaur fortress have again met him at the garden in Machhiwara. They have informed Guruji that the Mughal forces are still in hot pursuit. But the Master cannot walk because of blisters in his feet; he is carried to the well nearby where he takes bath after many days. Gulaba has also come to know about Guruji\'s presence in his garden. He is much pleased and takes him to his house for nourishment and shelter.\r\n\r\nGangu Brahmin, in order to get into the good books of the local Mughal official, treacherously informs him about presence of Mata Gujri and the two Sahibzadas at his house. They are arrested immediately and taken to Sirhind where they are confined in a fort.\r\n\r\n<b>Sixth Day (25th December 1704)</b>\r\n\r\nGuruji\'s presence at Gulaba\'s house has been noticed by his neighbours. Gulaba is scared lest the Mughal forces come to know about it. He has refused shelter to Guruji and asks him to leave. There is no resentment or sorrow at Gulaba\'s lack of heart. Before leaving Guruji wants to meet Gurdevi, the lady, who has been yearning to meet the Master for whom she has been weaving cloth for some time. The Master brings joy to Gurdevi by visiting her and accepting the cloth. At the suggestion of the two Muslim followers, who have also joined him, the cloth is dyed in blue, made into robes and all six (including Guruji) dress up as Muslim faqirs. Four of them carry him in a litter with one Sikh waving Chauri over him. For all, the Master is now the Uch Da Pir or Spiritual Chief of Saints of Uch. (They travel in safety towards Hehar in Ludhiana District, Raikot, Jatpura, and finally to Dina where he stayed for quite some time and wrote Zafarnama).\r\n\r\nThe young Sahibzadas have been summoned before Wazir Khan, the Governor of Sirhind. Before leaving the fort of the confinement, their grand mother exhorts them to be true to the ideals of their grandfather and father. On reaching the court of the Governor, the young souls refuse to bow before him when asked to do so. Both brothers are cajoled into taking up Islam, which is refused, with a firm no. They are offered best of life if they change their religion.Their reply that they will prefer to die rather than live as renegades, infuriates the Governor who thunders that he will give them one more day to think ; if they do\'nt change their views they will be tortured. The Sahibzadas are taken back to the fort.\r\n\r\n<b>Seventh Day (26th December 1704)</b>\r\n\r\nThe Sahibzadas are again brought to the court of Wazir Khan. He again suggests to them to take up Islam which is spurned ever more vigorously. The Governor is at the end of his wits and cannot swallow the adamant attitude of the young children. He gives them last chance to think over his proposal otherwise they should be ready to face dire consequences. They are again taken to the fort. Mata Gujriji is aware of what is in store for the young princes. She reinforces their resolve on remaining firm in their conviction.\r\n\r\n<b>Eighth Day (27th December 1704)</b>\r\n\r\nThe two brothers are again taken to the Governor\'s court, where the same offer is made and is again rejected. The Governor is convinced by now that the young Sahibzadas will not yield on their religion .He announces his verdict: they are to be bricked alive and then beheaded. Some one in the gathering objects to this punishment for the young boys. The Quazi intervenes to say that the holy law has given them choice between Islam and death; it is they who have chosen death. The brothers have been made to stand near each other. A mason starts building a wall around them. An executioner with drawn sword is also standing nearby. So are the Quazi with a copy of Kuran in his hand and an official of the Governor\'s court to ensure that the orders are carried out properly. The wall has come up to the shoulder height; the Governor again visits the young princes and again offers them freedom if they take up Islam; he gets the same reply. There upon, on a nod from the Governor, prince Zorawar Singh\'s head is severed from his body. At this stage prince Fateh Singh is again asked to accept Islam if he wants to avoid the fate of elder brother. His reply: be quick so that I can meet my elder brother. He is also beheaded. When Mata Gujri hears of the violent end of her grand children, she closes her eyes and soon she is together with the slain princes.\r\n\r\n<b>How do we remember the Heroes?</b>\r\n\r\nThe above is a short history of Sipanji - the most tragic period of our nation. A period, which gave us our greatest heroes. The tyrants furnished the situation to them; their courage provided the theme for their great deeds. Where can we find a handful of newly trained combatants taking on the might of an empire (Guruji has described their numbers as forty verses ten lakh in Verse No 19 of Zafarnama). Sahibzadas Ajit Singh and Jujhar Singh, knowing fully well what awaits them in the battlefield outside the Chamkaur fortress, willingly let a charge against the enemy forces and sacrificed their lives. Countless others who had faith in the Master gave their lives for a cause in which they had unflinching faith. The young princes could not be coerced into taking up Islam in spite of threat of death; their indomitable spirit could not be broken. A grand mother sends her grandsons to embrace death rather than let them change their faith. And finally the hero of heroes, Guru Gobind Singh, who gave everything he had, his father, his four sons, his mother, his dearest Khalsa for bringing an end to tyranny.\r\n\r\nHow do we observe this period of Sipanji and remember our heroes. To begin with, we may narrate their deeds to our children. Over a period of time, this will become part of our folklore. The heroes are the beacons who light up our path in the journey of our lives. The greatest inspiration to a young mind is the hero he decides to emulate. We may also take the children to the sites where these heroic deeds were performed especially during Sipanji. The more adventurous may actually walk in their footsteps from Anandpur Sahib to Chamkaur Sahib on 20/21 December every year. International shooting / archery competitions (the main weapons used by the heroes) may be organised each year. People may like to have Sehaj Path at their homes during this period of eight days. Finally, since this was a period of extreme pain for the creator of the Khalsa, people may like to dispense with indulgence in merry making during Sipanji. Even though 22 December is also a joyous occasion for the nation (Guru Gobind Singhji was born on this day in 1666), the day can still be celebrated with solemnity.\r\n\r\nThe above are only some of the suggestions as to how we can observe Sipanji and remember our heroes. Ultimately every individual, every family decides as to what we should do, if at all any thing has to be done, during this period. The purpose of this write up is to bring home to every one that there was a short period in our history when extreme sacrifices were made by its heroes in the formative years of the nation.[/vc_column_text][/vc_column][/vc_row]','Sipanji','','publish','closed','closed','','sipanji','','','2018-07-09 16:54:34','2018-07-09 16:54:34','',0,'http://zafarnama.com/?page_id=21',0,'page','',0),(22,1,'2018-07-09 14:57:00','2018-07-09 14:57:00','','Sipanji','','inherit','closed','closed','','21-revision-v1','','','2018-07-09 14:57:00','2018-07-09 14:57:00','',21,'http://zafarnama.com/21-revision-v1/',0,'revision','',0),(23,1,'2018-07-09 14:57:52','2018-07-09 14:57:52','[vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1 style=\"text-align: center;\"><span style=\"text-decoration: underline;\"><strong>ZAFARNAMA</strong></span></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row text_align=\"center\"][vc_column text_align=\"center\" width=\"1/1\"][vc_column_text]\r\n<p style=\"text-align: center;\">[pdf-embedder url=\"http://localhost/zafarnama/wp-content/uploads/2018/07/zafarnama.pdf\"]</p>\r\n[/vc_column_text][/vc_column][/vc_row]','Zafarnama','','publish','closed','closed','','zafarnama','','','2018-07-09 17:00:37','2018-07-09 17:00:37','',0,'http://zafarnama.com/?page_id=23',0,'page','',0),(24,1,'2018-07-09 14:57:52','2018-07-09 14:57:52','','Zafarnama','','inherit','closed','closed','','23-revision-v1','','','2018-07-09 14:57:52','2018-07-09 14:57:52','',23,'http://zafarnama.com/23-revision-v1/',0,'revision','',0),(25,1,'2018-07-09 15:10:35','2018-07-09 15:10:35','<label> Your Name (required)\r\n [text* your-name] </label>\r\n\r\n<label> Your Email (required)\r\n [email* your-email] </label>\r\n\r\n<label> Subject\r\n [text your-subject] </label>\r\n\r\n<label> Your Message\r\n [textarea your-message] </label>\r\n\r\n[submit \"Send\"]\n1\nZafarnama \"[your-subject]\"\n[your-name] <wordpress@zafarnama.com>\nranbir84@yahoo.com\nFrom: [your-name] <[your-email]>\r\nSubject: [your-subject]\r\n\r\nMessage Body:\r\n[your-message]\r\n\r\n-- \r\nThis e-mail was sent from a contact form on Zafarnama (http://zafarnama.com)\nReply-To: [your-email]\n\n\n\n\nZafarnama \"[your-subject]\"\nZafarnama <wordpress@zafarnama.com>\n[your-email]\nMessage Body:\r\n[your-message]\r\n\r\n-- \r\nThis e-mail was sent from a contact form on Zafarnama (http://zafarnama.com)\nReply-To: ranbir84@yahoo.com\n\n\n\nThank you for your message. 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Right from his adolescent years till he left the place in 1704, the Hill Rajas were constantly harassing him. They resented his religious and social reforms and could not relish his leveling of all castes and raising of Shudras to a position of equality with the Brahmins and Kashatriyas. Their aim was to dislodge him from Anandpur Sahib. The harassment, which started with pin pricks, culminated in open hostilities beginning with the battle of Bhangani in 1689 which resulted in total rout of the Hill Rajas. In every subsequent battle, the Sikhs inflicted crushing defeat on their combined forces. Having miserably failed in their nefarious aim, Raja Ajmer Chand of Kehlur and his cohorts from the area submitted a petition to Aurangzeb representing Guru Gobind Singh as a mortal foe of Mughal empire, Islam and Hindu religion. They sought the help of Imperial forces to exterminate the dangerous common enemy.\n\nThe emperor was infuriated; he felt that the Guru was becoming a real potent danger for the Mughal rule. Consequently in 1704, a large Imperial force was sent to Punjab to subdue Guru Ji; they were supported by the Pahari Rajas in this endeavour. The Sikhs met this combined force near Ropar and inflicted heavy losses on the enemy. At the end of the day\'s fighting, the Imperial Commanders and the Pahari Rajas had realized that it would not be possible to defeat the Sikhs in open battle. They, therefore, decided to lay siege to the city of Anandpur; this was in summer of 1704. After a long siege, which lasted for many months, Guru Gobind Singh Ji left Anandpur Sahib during the night of 20 December 1704. A solemn promise was made to him earlier under oath on Cow and Quran that he will not be molested if he did so. But the enemy did not keep their word and attacked the Sikhs who bravely checked their advance. Guru Ji reached Chamkaur by the evening of 21 December, after crossing Sirsa stream which was in spate on that day, and took defensive position in a raised mud house (Garhi) with his 40 surviving Sikhs. A battle ensued in the morning next day morning ie 22 December 1704. But in spite of heavy odds against them, the Sikhs showed exemplary courage in repulsing the attacks of the enemy forces. By the evening, most of the defenders of Chamkaur had attained martyrdom. Guru Ji managed to leave the Garhi during the night after the surviving Sikhs within the Garhi caused confusion amongst the enemy forces.\n\nAfter passing through Machhiwara, Hehar in Ludhiana district, Jatpura, and Rajkot, Guru Ji reached Dina village ,where he was welcomed by many Sikhs. Here, in March 1705, he wrote the famous \" Zafarnama\" or \"Letter of Victory\" to Aurangzeb and sent it to him through Bhai Daya Singh and Bhai Dharam Singh. The emperor was camping in South India at that time. Even though Guru Ji had lost every thing (his four sons, his mother, his fighters), he felt that in spite of his apparent reverses he had won a moral victory over the crafty Mughal who had broken all his vows. The whole letter reads like a rebuke addressed by a superior personality to the one on a lower place, rebuking him for his weaknesses and excesses. The tone of the letter is in keeping with its title.\n\nThe Zafarnama has been written in exquisite Persian verse, composed of 111 verses. At mentioned above he wrote this letter during his stay at Dina which is about two miles from Kangar; he has referred to the latter place in verse 58. Guru Ji has devoted 34 verses of Zafarnama in praise of God, 20 verses describe the battle of Chamkaur, 15 verses convey rebuke to Aurangzeb for breaking oath by him and by his agents, 36 refer to his shortcomings as a just ruler and his invitations to Guru Ji for discussions. He had also warned Aurangzeb about the resolve of the Khalsa not to rest till his evil empire is brought to an end (verses 78 and 79). Guru Ji has also written six verses (89 to 94) in praise of Aurangzeb, which shows that he was not against the individual or his religion but against his policy of oppression. Guru Ji was not in favour of war, which was forced on him (verse 21). In fact all battles in which he was engaged, were fought in self-defence; he never attacked anyone for territorial or military gains. After defeating the Pahari Rajas in the battle of Bhangani, he did not confiscate their land and property (Is there any parallel example in the history of world where a victor has treated the vanquished in such a manner?) He has even laid down that war should be the last resort when all other means to solve a problem are exhausted (verse 22). Lastly Guru Ji has referred to the other enemy viz the Pahari Rajas, whom he was trying to emancipate from the Mughal yoke but instead was forced to take up the sword against them (verse 95). If these Hill Rajas had not played into the hands of the Mughals and joined forces with the Guru Ji and accepted him as their guide and liberator, the Mughal power would have been broken effectively sooner. There would have been no tyrants like Mir Mannus, and Furrukhsiyars later and further conversion campaigns would have ended. In fact there would been altogether a different India today (Life of Guru Gobind Singh by Prof Kartar Singh).\n\nHow did the Zafarnama, in its present form, reach us? Original letter written in the hand of Guru Ji in not available. However it is said that a copy of Zafarnama, written in the hand of Guru Ji, was found with the Mahant of Patna Sahib in 1890 and one Babu Jagan Nath made a copy; this copy was somehow misplaced by him. Since Babu Jagan Nath was himself a scholar in Persian language, he could reproduce it from his memory and got it printed in Nagri Parcharni Patrika in Benaras. He is also believed to have sent a copy to Sardar Umrao Singh Shergill in Amritsar who is said to have given it to Khalsa college and which in turn reproduced in Makhz-e Twarikh Sikhan. In Punjab newspapers, it first appeared in the Khalsa Samachar of 16 July 1942. Then in 1944, Sardar Kapur Singh ICS published it in Urdu Ajit of Lahore under the heading \"Fatehnama\". It is quite possible that in the process of translations and publications of Zafarnama at different stages, some verses were not reproduced correctly and what we have today is not the original Zafarnama of Guru Ji in its entirety. The abrupt end of Zafarnama also indicates that it is not complete and that some verses have been left out. Objections raised by some scholars on the authenticity of a few verses may be viewed in this context.\n\nWas the Zafarnama as we know today ever sent to Aurangzeb? Scholars have different views on this. While most agree that Zafarnama in the present form in verse was indeed sent, others have strong reservations. Dr Mohan Singh MA Ph D writing in the \"Spokesman\" of November 1956 has gone to the extent to state, \"the belief that Zafarnama was ever sent to Aurangzeb through Bhai Daya Singh is a figment of imagination\". Some believe that a diplomatic communication, in prose, was indeed sent by Guru Ji (not the Zafarnama as we know), which gave the details of excesses committed by the Nawab of Sirhind in collusion with and on the instigation of Pahari Rajas. The Zafarnama in the present form is the versified form of this diplomatic communication by Bhai Nand Lal who was a great scholar of Persian language (Life of Guru Gobind Singh Ji by Dalip Sing). This argument suffers from the infirmity that Bhai Nand Lal, along with other poets, had left Anandpur before the siege of the city began in 1704 (Kalam Bhai Nand Lal by Piara Singh Padam). After that he met Guru Ji in 1707 seeking his help for Prince Bahadur Shah against his brother Azam in the war of succession for the Mughal throne after the death of Aurangzeb (Life of Guru Gobind Singh by Prof Kartar Singh). All the historical incidents mentioned in the Zafarnama cover a period of a few months ie from end of December 1704 to the beginning of 1705 when Bhai Nand Lal was nowhere near Guru Ji.\n\nA number of studies have been done on the compositions of Guru Gobind Singh Ji like Jap, Akal Ustat, Bachitar Natak, Zafarnama etc; these all together are known as Dasam Granth. Gurmat Granth Parcharak Sabha Amritsar in its report of 1897 clearly stated that all these compositions of Dasam Granth including Zafarnama are in fact written by Guru Ji; many other Sikh scholars have confirmed this. Many students from 1955 onwards have received doctorates on their research work on Dasam Granth; barring one or two all have confirmed that Dasam Granth, including Zafarnama has indeed been composed by Guru Gobind Singh Ji (Dasam Granth Sahib by Dr Ratan Singh Jaggi and Dr Gursharn Kaur Jaggi, published by Gobind Sadan, New Delhi). This should remove all doubts of the sceptics regarding the authorship of Zafarnama. Having established that it is indeed composed by Guru Ji, the next question is : was it sent to Auranagzeb through Bhai Daya Singh? It may be quite difficult to convince the likes of Dr Mohan Singh since there is no reference to it in the Emperor\'s court records. One can only conjecture that if it was indeed written by Guru Ji, it must have been sent. Guru Ji had castigated the emperor for the cold blooded murder of the young Sahibzadas at Sirhid; the Quazi there had quoted Kuran in support their execution. Since this act was in fact against the holy Kuran , it was more prudent for the emperor to have it just ignored by his paid court historians.\n\nThere are a number of translations available which have clubbed Zafarnama with 11 Hikayats. Zafarnama has been given the title \" Hikayat No 1\" in these translations. Hikayat is a Persian word which means \"a story\" or \"a work of fiction\". Referring to Zafarnama, which indicts Aurangzeb\'s oppressive rule in strongest language as \"a story\" or \"fiction\" does not only lower the high moral standing of Guru Gobind Singh Ji, but also trivializes a great historical and literary work. The eleven Hikayats deal with the low level of morality of some women. Guru Ji had written these Hikayats or stories for the benefit of Sikhs so they could draw appropriate lessons for developing a strong moral character. These Hikayats in Persian language are like the stories of Charitropakhian (both are included in Dasam Granth) which are also stories of women with low moral values and which were written by Guru Ji for the same purpose . Such stories must have had a profound supplementary effect on the moral character of Sikhs. Quazi Nuruddin who accompanied Ahmed Shah Abdali to India writes in his historical account \" Jangnama\" that \"these dogs (Sikhs) will not cast an evil eye on the women of their enemy nor will attack a fallen opponent. These dogs (Sikhs) had high moral character\". (Zafarnama by Gurdial Singh Bhola Advocate and printed by Allahabad Press Delhi).\n\nScholars who have clubbed the Zafarnama with the eleven Hikayats have allowed their imagination to run wild. They hold the view that Guru Ji sent the entire composition including the Hikayats to Aurangzeb through Bhai Daya Singh. According to them, the Emperor was supposed to draw appropriate lesson from the stories of these women of ill repute! At the end of each Hikayat, such appropriate lesson has in fact been summarised for the benefit of the reader! The question arises: was it physically possible for the emperor to go through (or be read) these additional 767 verses of the Hikayats and comprehend their meaning when he was bed ridden. It appears that these scholars have erred in clubbing these Hikayats with Zafarnam since these were also composed in Persian language. It was a matter of convenience for them to put all works of Guru Ji in Persian language together and give them all a common title \"Hikayats\" including the Zafarnama.\n\nThere is another work of Guru Ji in Persian language known as \"Fatehnama\" also meaning a \"letter of victory\". There are 24 verses of this letter. Here again there is difference of opinion amongst scholars. Some opine that this letter was sent before the Zafarnama while according to some, this is in fact a part of Zafanama itself. The latter have started the Zafarnama with the 24 verses of Fatehnama; first verse of traditional Zafarnama becoming verse 25 in such compositions (Zafarnama by Nanak Chand Naaz). I have followed the traditional view and have not clubbed the two; Fatehnama appears separately on this web site.\n\nThere is an another controversy about the year in which Guru Ji had left Anandgarh fort. According to some scholars this happened in December 1704 while others feel that Guru Ji left the fort in November 1705. As per SGPC website, the battle of Chamkaur was fought on 22 December 1704 and the young Sahibzadas were martyred four days later ie on 26 December 1704. The Sikh scholars, historians and intelligentsia owe it to the Sikh masses to get together and remove this minor controversy about these dates.\n\nThe layout of the translation is as follows: each verse of Zafarnama and Fatehnama appears in Gurumkhi, Persian and Roman scripts, followed by the meaning of each word in English and finally the meaning of the entire verse in English (in bold letters). Wherever required I have given a small commentary after some verses either to explain the meaning of the verse in detail or to compare the translation with others; this appears in English language, in italics.\n\nIn conclusion I would like to comment on the translation of two verses of Zafarnama i.e. Verses No 42 and 95:\n\nVerse No 42 Almost all have translated the words \"Shah-e Shab\" as the \"Moon- the king of the Night\". The whole verse will then translate as when the king of the world (i.e. the sun) had set, the king of the night ( ie the moon) came out in all its glory. It conveys that the night of 22 Dec 1704 was a full moon night. Initially I had also translated this verse like others. However I had my reservations since the full-moon night would have made the escape of Guruji extremely difficult considering the huge Mughal force that had surrounded the Garhi. Later I had the good fortune to meet Baba Iqbal Singh Ji of Baru Sahib (in Himachal Pardesh) and expressed my reservation about the translation of the verse. Instantly he clarified that if Sun is the king of the day because it gives light, the king of the night has to be absence of light ie darkness. This appears logical; I amended the translation accordingly in 2005.\n\nSoftware on Astronomy is available by which one can simulate the night conditions over a place anytime in the past or in the future. I did that for the night of 22 December 1704 over the general area of Punjab. It may be surprising to know that the Moon remained on the other side of horizon throughout the night and appeared (4-5 days old) at the horizon only at 3-30 AM on 23 December 1704. This does reinforce the logic of translation as stated. Pitch-darkness, that prevailed throughout the night, would have facilitated successful escape of Guru Ji.\n\nVerse No 95 By the translation given by all (including mine), it gives an impression that Guru Ji (like Aurangzeb) had not only killed the Paharias but had also indulged in Idol breaking. It is for the historians to conclude if Guru Ji ever indulged in this activity though generally it is accepted that he never broke any idols. I feel that BUT- SHIKAST (idol breaker) should be taken as BUT-PRASTI-SHIKAST meaning \" the breaker of the concept of idol worship\" that in fact he was.\n\nPersian, the medium used by Guru Ji in composing Zafarnama and Fatehnama, is a beautiful language. It is quite easy to understand since it generally follows a set pattern in changes in its verbs, nouns etc. For ease of understanding of the language, I have attached a \" Note on Persian Language\" which, I trust, the reader will find quite useful.\n\nThis website ie www.zafarnama.com was first hoisted on 20 December 2001.[/vc_column_text][/vc_column][/vc_row]','Home','','inherit','closed','closed','','19-autosave-v1','','','2018-07-09 16:39:41','2018-07-09 16:39:41','',19,'http://zafarnama.com/19-autosave-v1/',0,'revision','',0),(40,1,'2018-07-09 16:39:44','2018-07-09 16:39:44','[vc_row type=\"full_width_section\" bottom_padding=\"10\"][vc_column width=\"1/1\"][minti_image img=\"128\" align=\"center\"][/vc_column][/vc_row][vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1><b><u>PREFACE TO ZAFARNAMA & FATEHNAMA</u></b></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column width=\"1/1\"][vc_column_text]Guru Gobind Singh Ji had spent about 33 years of his life at Anandpur Sahib. Right from his adolescent years till he left the place in 1704, the Hill Rajas were constantly harassing him. They resented his religious and social reforms and could not relish his leveling of all castes and raising of Shudras to a position of equality with the Brahmins and Kashatriyas. Their aim was to dislodge him from Anandpur Sahib. The harassment, which started with pin pricks, culminated in open hostilities beginning with the battle of Bhangani in 1689 which resulted in total rout of the Hill Rajas. In every subsequent battle, the Sikhs inflicted crushing defeat on their combined forces. Having miserably failed in their nefarious aim, Raja Ajmer Chand of Kehlur and his cohorts from the area submitted a petition to Aurangzeb representing Guru Gobind Singh as a mortal foe of Mughal empire, Islam and Hindu religion. They sought the help of Imperial forces to exterminate the dangerous common enemy.\r\n\r\nThe emperor was infuriated; he felt that the Guru was becoming a real potent danger for the Mughal rule. Consequently in 1704, a large Imperial force was sent to Punjab to subdue Guru Ji; they were supported by the Pahari Rajas in this endeavour. The Sikhs met this combined force near Ropar and inflicted heavy losses on the enemy. At the end of the day\'s fighting, the Imperial Commanders and the Pahari Rajas had realized that it would not be possible to defeat the Sikhs in open battle. They, therefore, decided to lay siege to the city of Anandpur; this was in summer of 1704. After a long siege, which lasted for many months, Guru Gobind Singh Ji left Anandpur Sahib during the night of 20 December 1704. A solemn promise was made to him earlier under oath on Cow and Quran that he will not be molested if he did so. But the enemy did not keep their word and attacked the Sikhs who bravely checked their advance. Guru Ji reached Chamkaur by the evening of 21 December, after crossing Sirsa stream which was in spate on that day, and took defensive position in a raised mud house (Garhi) with his 40 surviving Sikhs. A battle ensued in the morning next day morning ie 22 December 1704. But in spite of heavy odds against them, the Sikhs showed exemplary courage in repulsing the attacks of the enemy forces. By the evening, most of the defenders of Chamkaur had attained martyrdom. Guru Ji managed to leave the Garhi during the night after the surviving Sikhs within the Garhi caused confusion amongst the enemy forces.\r\n\r\nAfter passing through Machhiwara, Hehar in Ludhiana district, Jatpura, and Rajkot, Guru Ji reached Dina village ,where he was welcomed by many Sikhs. Here, in March 1705, he wrote the famous \" Zafarnama\" or \"Letter of Victory\" to Aurangzeb and sent it to him through Bhai Daya Singh and Bhai Dharam Singh. The emperor was camping in South India at that time. Even though Guru Ji had lost every thing (his four sons, his mother, his fighters), he felt that in spite of his apparent reverses he had won a moral victory over the crafty Mughal who had broken all his vows. The whole letter reads like a rebuke addressed by a superior personality to the one on a lower place, rebuking him for his weaknesses and excesses. The tone of the letter is in keeping with its title.\r\n\r\nThe Zafarnama has been written in exquisite Persian verse, composed of 111 verses. At mentioned above he wrote this letter during his stay at Dina which is about two miles from Kangar; he has referred to the latter place in verse 58. Guru Ji has devoted 34 verses of Zafarnama in praise of God, 20 verses describe the battle of Chamkaur, 15 verses convey rebuke to Aurangzeb for breaking oath by him and by his agents, 36 refer to his shortcomings as a just ruler and his invitations to Guru Ji for discussions. He had also warned Aurangzeb about the resolve of the Khalsa not to rest till his evil empire is brought to an end (verses 78 and 79). Guru Ji has also written six verses (89 to 94) in praise of Aurangzeb, which shows that he was not against the individual or his religion but against his policy of oppression. Guru Ji was not in favour of war, which was forced on him (verse 21). In fact all battles in which he was engaged, were fought in self-defence; he never attacked anyone for territorial or military gains. After defeating the Pahari Rajas in the battle of Bhangani, he did not confiscate their land and property (Is there any parallel example in the history of world where a victor has treated the vanquished in such a manner?) He has even laid down that war should be the last resort when all other means to solve a problem are exhausted (verse 22). Lastly Guru Ji has referred to the other enemy viz the Pahari Rajas, whom he was trying to emancipate from the Mughal yoke but instead was forced to take up the sword against them (verse 95). If these Hill Rajas had not played into the hands of the Mughals and joined forces with the Guru Ji and accepted him as their guide and liberator, the Mughal power would have been broken effectively sooner. There would have been no tyrants like Mir Mannus, and Furrukhsiyars later and further conversion campaigns would have ended. In fact there would been altogether a different India today (Life of Guru Gobind Singh by Prof Kartar Singh).\r\n\r\nHow did the Zafarnama, in its present form, reach us? Original letter written in the hand of Guru Ji in not available. However it is said that a copy of Zafarnama, written in the hand of Guru Ji, was found with the Mahant of Patna Sahib in 1890 and one Babu Jagan Nath made a copy; this copy was somehow misplaced by him. Since Babu Jagan Nath was himself a scholar in Persian language, he could reproduce it from his memory and got it printed in Nagri Parcharni Patrika in Benaras. He is also believed to have sent a copy to Sardar Umrao Singh Shergill in Amritsar who is said to have given it to Khalsa college and which in turn reproduced in Makhz-e Twarikh Sikhan. In Punjab newspapers, it first appeared in the Khalsa Samachar of 16 July 1942. Then in 1944, Sardar Kapur Singh ICS published it in Urdu Ajit of Lahore under the heading \"Fatehnama\". It is quite possible that in the process of translations and publications of Zafarnama at different stages, some verses were not reproduced correctly and what we have today is not the original Zafarnama of Guru Ji in its entirety. The abrupt end of Zafarnama also indicates that it is not complete and that some verses have been left out. Objections raised by some scholars on the authenticity of a few verses may be viewed in this context.\r\n\r\nWas the Zafarnama as we know today ever sent to Aurangzeb? Scholars have different views on this. While most agree that Zafarnama in the present form in verse was indeed sent, others have strong reservations. Dr Mohan Singh MA Ph D writing in the \"Spokesman\" of November 1956 has gone to the extent to state, \"the belief that Zafarnama was ever sent to Aurangzeb through Bhai Daya Singh is a figment of imagination\". Some believe that a diplomatic communication, in prose, was indeed sent by Guru Ji (not the Zafarnama as we know), which gave the details of excesses committed by the Nawab of Sirhind in collusion with and on the instigation of Pahari Rajas. The Zafarnama in the present form is the versified form of this diplomatic communication by Bhai Nand Lal who was a great scholar of Persian language (Life of Guru Gobind Singh Ji by Dalip Sing). This argument suffers from the infirmity that Bhai Nand Lal, along with other poets, had left Anandpur before the siege of the city began in 1704 (Kalam Bhai Nand Lal by Piara Singh Padam). After that he met Guru Ji in 1707 seeking his help for Prince Bahadur Shah against his brother Azam in the war of succession for the Mughal throne after the death of Aurangzeb (Life of Guru Gobind Singh by Prof Kartar Singh). All the historical incidents mentioned in the Zafarnama cover a period of a few months ie from end of December 1704 to the beginning of 1705 when Bhai Nand Lal was nowhere near Guru Ji.\r\n\r\nA number of studies have been done on the compositions of Guru Gobind Singh Ji like Jap, Akal Ustat, Bachitar Natak, Zafarnama etc; these all together are known as Dasam Granth. Gurmat Granth Parcharak Sabha Amritsar in its report of 1897 clearly stated that all these compositions of Dasam Granth including Zafarnama are in fact written by Guru Ji; many other Sikh scholars have confirmed this. Many students from 1955 onwards have received doctorates on their research work on Dasam Granth; barring one or two all have confirmed that Dasam Granth, including Zafarnama has indeed been composed by Guru Gobind Singh Ji (Dasam Granth Sahib by Dr Ratan Singh Jaggi and Dr Gursharn Kaur Jaggi, published by Gobind Sadan, New Delhi). This should remove all doubts of the sceptics regarding the authorship of Zafarnama. Having established that it is indeed composed by Guru Ji, the next question is : was it sent to Auranagzeb through Bhai Daya Singh? It may be quite difficult to convince the likes of Dr Mohan Singh since there is no reference to it in the Emperor\'s court records. One can only conjecture that if it was indeed written by Guru Ji, it must have been sent. Guru Ji had castigated the emperor for the cold blooded murder of the young Sahibzadas at Sirhid; the Quazi there had quoted Kuran in support their execution. Since this act was in fact against the holy Kuran , it was more prudent for the emperor to have it just ignored by his paid court historians.\r\n\r\nThere are a number of translations available which have clubbed Zafarnama with 11 Hikayats. Zafarnama has been given the title \" Hikayat No 1\" in these translations. Hikayat is a Persian word which means \"a story\" or \"a work of fiction\". Referring to Zafarnama, which indicts Aurangzeb\'s oppressive rule in strongest language as \"a story\" or \"fiction\" does not only lower the high moral standing of Guru Gobind Singh Ji, but also trivializes a great historical and literary work. The eleven Hikayats deal with the low level of morality of some women. Guru Ji had written these Hikayats or stories for the benefit of Sikhs so they could draw appropriate lessons for developing a strong moral character. These Hikayats in Persian language are like the stories of Charitropakhian (both are included in Dasam Granth) which are also stories of women with low moral values and which were written by Guru Ji for the same purpose . Such stories must have had a profound supplementary effect on the moral character of Sikhs. Quazi Nuruddin who accompanied Ahmed Shah Abdali to India writes in his historical account \" Jangnama\" that \"these dogs (Sikhs) will not cast an evil eye on the women of their enemy nor will attack a fallen opponent. These dogs (Sikhs) had high moral character\". (Zafarnama by Gurdial Singh Bhola Advocate and printed by Allahabad Press Delhi).\r\n\r\nScholars who have clubbed the Zafarnama with the eleven Hikayats have allowed their imagination to run wild. They hold the view that Guru Ji sent the entire composition including the Hikayats to Aurangzeb through Bhai Daya Singh. According to them, the Emperor was supposed to draw appropriate lesson from the stories of these women of ill repute! At the end of each Hikayat, such appropriate lesson has in fact been summarised for the benefit of the reader! The question arises: was it physically possible for the emperor to go through (or be read) these additional 767 verses of the Hikayats and comprehend their meaning when he was bed ridden. It appears that these scholars have erred in clubbing these Hikayats with Zafarnam since these were also composed in Persian language. It was a matter of convenience for them to put all works of Guru Ji in Persian language together and give them all a common title \"Hikayats\" including the Zafarnama.\r\n\r\nThere is another work of Guru Ji in Persian language known as \"Fatehnama\" also meaning a \"letter of victory\". There are 24 verses of this letter. Here again there is difference of opinion amongst scholars. Some opine that this letter was sent before the Zafarnama while according to some, this is in fact a part of Zafanama itself. The latter have started the Zafarnama with the 24 verses of Fatehnama; first verse of traditional Zafarnama becoming verse 25 in such compositions (Zafarnama by Nanak Chand Naaz). I have followed the traditional view and have not clubbed the two; Fatehnama appears separately on this web site.\r\n\r\nThere is an another controversy about the year in which Guru Ji had left Anandgarh fort. According to some scholars this happened in December 1704 while others feel that Guru Ji left the fort in November 1705. As per SGPC website, the battle of Chamkaur was fought on 22 December 1704 and the young Sahibzadas were martyred four days later ie on 26 December 1704. The Sikh scholars, historians and intelligentsia owe it to the Sikh masses to get together and remove this minor controversy about these dates.\r\n\r\nThe layout of the translation is as follows: each verse of Zafarnama and Fatehnama appears in Gurumkhi, Persian and Roman scripts, followed by the meaning of each word in English and finally the meaning of the entire verse in English (in bold letters). Wherever required I have given a small commentary after some verses either to explain the meaning of the verse in detail or to compare the translation with others; this appears in English language, in italics.\r\n\r\nIn conclusion I would like to comment on the translation of two verses of Zafarnama i.e. Verses No 42 and 95:\r\n\r\nVerse No 42 Almost all have translated the words \"Shah-e Shab\" as the \"Moon- the king of the Night\". The whole verse will then translate as when the king of the world (i.e. the sun) had set, the king of the night ( ie the moon) came out in all its glory. It conveys that the night of 22 Dec 1704 was a full moon night. Initially I had also translated this verse like others. However I had my reservations since the full-moon night would have made the escape of Guruji extremely difficult considering the huge Mughal force that had surrounded the Garhi. Later I had the good fortune to meet Baba Iqbal Singh Ji of Baru Sahib (in Himachal Pardesh) and expressed my reservation about the translation of the verse. Instantly he clarified that if Sun is the king of the day because it gives light, the king of the night has to be absence of light ie darkness. This appears logical; I amended the translation accordingly in 2005.\r\n\r\nSoftware on Astronomy is available by which one can simulate the night conditions over a place anytime in the past or in the future. I did that for the night of 22 December 1704 over the general area of Punjab. It may be surprising to know that the Moon remained on the other side of horizon throughout the night and appeared (4-5 days old) at the horizon only at 3-30 AM on 23 December 1704. This does reinforce the logic of translation as stated. Pitch-darkness, that prevailed throughout the night, would have facilitated successful escape of Guru Ji.\r\n\r\nVerse No 95 By the translation given by all (including mine), it gives an impression that Guru Ji (like Aurangzeb) had not only killed the Paharias but had also indulged in Idol breaking. It is for the historians to conclude if Guru Ji ever indulged in this activity though generally it is accepted that he never broke any idols. I feel that BUT- SHIKAST (idol breaker) should be taken as BUT-PRASTI-SHIKAST meaning \" the breaker of the concept of idol worship\" that in fact he was.\r\n\r\nPersian, the medium used by Guru Ji in composing Zafarnama and Fatehnama, is a beautiful language. It is quite easy to understand since it generally follows a set pattern in changes in its verbs, nouns etc. For ease of understanding of the language, I have attached a \" Note on Persian Language\" which, I trust, the reader will find quite useful.\r\n\r\nThis website ie www.zafarnama.com was first hoisted on 20 December 2001.[/vc_column_text][/vc_column][/vc_row]','Home','','inherit','closed','closed','','19-revision-v1','','','2018-07-09 16:39:44','2018-07-09 16:39:44','',19,'http://zafarnama.com/19-revision-v1/',0,'revision','',0),(41,1,'2018-07-09 16:42:04','2018-07-09 16:42:04','[vc_row type=\"full_width_section\"][vc_column column_padding=\"custom-padding\" text_align=\"center\" width=\"1/1\"][minti_image img=\"126\" align=\"center\"][/vc_column][/vc_row][vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1 style=\"text-align: center;\"><span style=\"text-decoration: underline;\"><strong>BATTLE OF SARAGARHI</strong></span>\r\n(An unparalleled act of Bravery)</h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column width=\"1/1\"][vc_column_text]\r\n<p align=\"left\">September 12,1997 is the 100th anniversary of the Battle of Saragarhi- one of the \"ten most famous battles \" of the world. On this day, exactly 100 years ago, a handful of Sikh soldiers- 21 to be exact - of the 4th Battalion of the Sikh Regiment (then XXXVI Sikh) formed part of the British Indian Army and fought thousands of Pathans in the North Western Frontier Province (now Pakistan). All 21 Sikh soldiers died in the battle as they fought to the last man and last bullet; but they did not yield even an inch of ground that they were defending.</p>\r\n<p align=\"left\">This epic battle is worth recounting as a singular example of unmatched courage, absolute devotion to duty, unflinching loyalty and giving supreme sacrifice of life for a cause.</p>\r\n<p align=\"left\">In the later half of 19thcentury,boundaries of the British Indian Empire extended right up to the borders of Afghanistan, through the rugged and hostile terrain of Baluchistan and the North West Frontier Province inhabited by fierce Pathan and Afridi tribal warriors who refused to acknowledge the British supremacy and often attacked and raided anything British.</p>\r\n<p align=\"left\">In order to protect these long lines of communications passing through the Kurram valley, the Samana range had been occupied by the British troops for almost five years. When the Afridis and Orakzai clans rose against the Government of India in 1897, the 4th Battalion of the Sikh regiment (XXXVI SIKH) was holding the forts and the fortified piquets on the Samana ridge which has the Khanki Valley on the North and the Miranzai Valley on the South.</p>\r\n<p align=\"left\">The main position occupied by the 4 SIKH on the crest of the Samana Ridge were the two fortified posts known as Fort Lockart ( Mastan ) at Saragarhi ( approximately 3 km from each of the main posts) , Dhar, Sartap, Crag and Sangar. These had been built to accommodate a garrison of 25 to 50 men in each.</p>\r\n<p align=\"left\">The nearest garrison from where reinforcements could come in case of outbreak of hostilities was at Kohat, a good 60 km away. Saragarhi was considered the most important of these minor forts, because through it signaling communications was maintained between Forts Lockhart and Gulistan along the Samana ridge.</p>\r\n<p align=\"left\">Between 27 August and 8 September 1897, a large force of Orakzai tribe attacked Fort Gulistan held by 4 SIKH. Fort Gulistan was strongly held and offered a stubborn resistance and by 10 September, the Orakzais were driven back into the Khanki Valley. But, soon after, the Afridi Lashkar, 10,000 strong, along with Orakzais attacked the posts on Samana ridge. Four attacks were repulsed by the defenders with heavy casualties inflicted on the hostile tribesmen.</p>\r\n<p align=\"left\">Utterly humiliated and frustrated by the reverses against Forts Gulistan and Lockhart, the tribesmen decided to change their objective of attack. The combined might of Orakzais and Afridis was thus hurled against Sarangarhi in early hours of 12 September 1897. Almost 20,000 tribesmen surrounded the post and cut it from other localities. No reinforcements and replenishment of ammunition could reach the detachment, which was under siege by the ever-swelling hordes of tribesmen.</p>\r\n<p align=\"left\">The first onslaught of tribesmen yelling and firing came early on the morning of 12 September only to be repulsed by the small band of brave Sikhs. This was followed by a pitched battle of six long hours. At last, there was a lull in the gruesome battle. But it lasted only a short while. It gave the defenders time to reorganise and replenish ammunition from their depleted reserves. The attackers managed to create a smoke screen on one flank of the post by burning dry bushes. Covered from observation and fire of the defenders, two of the enemy managed to get close to the perimeter wall of the post and start hammering a breach through the stone wall.</p>\r\n<p align=\"left\">Through the breach in stone wall, the tribesmen, swarmed into the fort. Saragarhi defenders fought with fixed bayonets and rapid fire against the multitudes that poured through the breach and Signaler Gurmukh Singh continued to give a graphic picture of the battle to the Commanding Officer using his holiograph. But the ferocity of close quarter battle took its toll.</p>\r\n<p align=\"left\">At about 3 o\'clock in the afternoon, there were only two survivors - a wounded soldier in the guard room and the Signaler. The Signaler put away his apparatus and took up his rifle. His last message to the Commanding Officer at Lockurt was \" I will be engaging the enemy now onwards with my rifle and will not be relaying any more messages\". He killed a dozen tribesmen before he fell himself. The wounded soldier in the guard room who was solely in command of the post now secured the guard room from inside and used his rifle till he was burnt to death. His foes later admitted that he accounted for 21 of them before his end came.</p>\r\n<p align=\"left\">The captors, after succeeded in overpowering the post, were so shaken by the sight of the brave soldiers\' now lifeless bodies on the ramparts of the Saragarhi Fort that in order to obliterate the scene of their moral defeat, they set the place on fire.</p>\r\n<p align=\"left\">On learning of this glorious, gallant and unparalleled action, members of both houses of the British Parliament rose in unison to pay homage to the great Indian soldiers. Each one of the 21 soldiers was posthumously awarded the Indian Order of Merit, the highest British gallantry award then given to Indian (equivalent to the Victoria Cross awarded to the British).</p>\r\n<p align=\"left\">The story of this epic battle is taught to school children in France and is one of the eight stories of collective bravery published by UNESCO. No military history book, when portraying, the bravery and sense of sacrifice of the Indian soldier is complete without special reference to the defenders and the martyrs of Saragarhi.</p>\r\n[/vc_column_text][/vc_column][/vc_row]','Battle of Saragrahi','','inherit','closed','closed','','7-revision-v1','','','2018-07-09 16:42:04','2018-07-09 16:42:04','',7,'http://zafarnama.com/7-revision-v1/',0,'revision','',0),(42,1,'2018-07-09 16:44:35','2018-07-09 16:44:35','[vc_row type=\"full_width_section\"][vc_column column_padding=\"custom-padding\" text_align=\"center\" width=\"1/1\"][minti_image img=\"126\" align=\"center\"][/vc_column][/vc_row][vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1 style=\"text-align: center;\"><span style=\"text-decoration: underline;\"><strong>BATTLE OF SARAGARHI</strong></span>\r\n(An unparalleled act of Bravery)</h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column width=\"1/1\"][vc_column_text]\r\n<p align=\"left\">September 12,1997 is the 100th anniversary of the Battle of Saragarhi- one of the \"ten most famous battles \" of the world. On this day, exactly 100 years ago, a handful of Sikh soldiers- 21 to be exact - of the 4th Battalion of the Sikh Regiment (then XXXVI Sikh) formed part of the British Indian Army and fought thousands of Pathans in the North Western Frontier Province (now Pakistan). All 21 Sikh soldiers died in the battle as they fought to the last man and last bullet; but they did not yield even an inch of ground that they were defending.</p>\r\n<p align=\"left\">This epic battle is worth recounting as a singular example of unmatched courage, absolute devotion to duty, unflinching loyalty and giving supreme sacrifice of life for a cause.</p>\r\n<p align=\"left\">In the later half of 19thcentury,boundaries of the British Indian Empire extended right up to the borders of Afghanistan, through the rugged and hostile terrain of Baluchistan and the North West Frontier Province inhabited by fierce Pathan and Afridi tribal warriors who refused to acknowledge the British supremacy and often attacked and raided anything British.</p>\r\n<p align=\"left\">In order to protect these long lines of communications passing through the Kurram valley, the Samana range had been occupied by the British troops for almost five years. When the Afridis and Orakzai clans rose against the Government of India in 1897, the 4th Battalion of the Sikh regiment (XXXVI SIKH) was holding the forts and the fortified piquets on the Samana ridge which has the Khanki Valley on the North and the Miranzai Valley on the South.</p>\r\n<p align=\"left\">The main position occupied by the 4 SIKH on the crest of the Samana Ridge were the two fortified posts known as Fort Lockart ( Mastan ) at Saragarhi ( approximately 3 km from each of the main posts) , Dhar, Sartap, Crag and Sangar. These had been built to accommodate a garrison of 25 to 50 men in each.</p>\r\n<p align=\"left\">The nearest garrison from where reinforcements could come in case of outbreak of hostilities was at Kohat, a good 60 km away. Saragarhi was considered the most important of these minor forts, because through it signaling communications was maintained between Forts Lockhart and Gulistan along the Samana ridge.</p>\r\n<p align=\"left\">Between 27 August and 8 September 1897, a large force of Orakzai tribe attacked Fort Gulistan held by 4 SIKH. Fort Gulistan was strongly held and offered a stubborn resistance and by 10 September, the Orakzais were driven back into the Khanki Valley. But, soon after, the Afridi Lashkar, 10,000 strong, along with Orakzais attacked the posts on Samana ridge. Four attacks were repulsed by the defenders with heavy casualties inflicted on the hostile tribesmen.</p>\r\n<p align=\"left\">Utterly humiliated and frustrated by the reverses against Forts Gulistan and Lockhart, the tribesmen decided to change their objective of attack. The combined might of Orakzais and Afridis was thus hurled against Sarangarhi in early hours of 12 September 1897. Almost 20,000 tribesmen surrounded the post and cut it from other localities. No reinforcements and replenishment of ammunition could reach the detachment, which was under siege by the ever-swelling hordes of tribesmen.</p>\r\n<p align=\"left\">The first onslaught of tribesmen yelling and firing came early on the morning of 12 September only to be repulsed by the small band of brave Sikhs. This was followed by a pitched battle of six long hours. At last, there was a lull in the gruesome battle. But it lasted only a short while. It gave the defenders time to reorganise and replenish ammunition from their depleted reserves. The attackers managed to create a smoke screen on one flank of the post by burning dry bushes. Covered from observation and fire of the defenders, two of the enemy managed to get close to the perimeter wall of the post and start hammering a breach through the stone wall.</p>\r\n<p align=\"left\">Through the breach in stone wall, the tribesmen, swarmed into the fort. Saragarhi defenders fought with fixed bayonets and rapid fire against the multitudes that poured through the breach and Signaler Gurmukh Singh continued to give a graphic picture of the battle to the Commanding Officer using his holiograph. But the ferocity of close quarter battle took its toll.</p>\r\n<p align=\"left\">At about 3 o\'clock in the afternoon, there were only two survivors - a wounded soldier in the guard room and the Signaler. The Signaler put away his apparatus and took up his rifle. His last message to the Commanding Officer at Lockurt was \" I will be engaging the enemy now onwards with my rifle and will not be relaying any more messages\". He killed a dozen tribesmen before he fell himself. The wounded soldier in the guard room who was solely in command of the post now secured the guard room from inside and used his rifle till he was burnt to death. His foes later admitted that he accounted for 21 of them before his end came.</p>\r\n<p align=\"left\">The captors, after succeeded in overpowering the post, were so shaken by the sight of the brave soldiers\' now lifeless bodies on the ramparts of the Saragarhi Fort that in order to obliterate the scene of their moral defeat, they set the place on fire.</p>\r\n<p align=\"left\">On learning of this glorious, gallant and unparalleled action, members of both houses of the British Parliament rose in unison to pay homage to the great Indian soldiers. Each one of the 21 soldiers was posthumously awarded the Indian Order of Merit, the highest British gallantry award then given to Indian (equivalent to the Victoria Cross awarded to the British).</p>\r\n<p align=\"left\">The story of this epic battle is taught to school children in France and is one of the eight stories of collective bravery published by UNESCO. No military history book, when portraying, the bravery and sense of sacrifice of the Indian soldier is complete without special reference to the defenders and the martyrs of Saragarhi.</p>\r\n[/vc_column_text][/vc_column][/vc_row]','Brief About Persian','','inherit','closed','closed','','9-revision-v1','','','2018-07-09 16:44:35','2018-07-09 16:44:35','',9,'http://zafarnama.com/9-revision-v1/',0,'revision','',0),(43,1,'2018-07-09 16:45:20','2018-07-09 16:45:20','[vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1 style=\"text-align: center;\"><span style=\"text-decoration: underline;\"><strong>BRIEF ON PERSIAN</strong></span></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row text_align=\"center\"][vc_column text_align=\"center\" width=\"1/1\"][vc_column_text]\r\n<p style=\"text-align: center;\">[pdf-embedder url=\"http://localhost/zafarnama/wp-content/uploads/2018/07/persian.pdf\"]</p>\r\n[/vc_column_text][/vc_column][/vc_row]','Brief About Persian','','inherit','closed','closed','','9-revision-v1','','','2018-07-09 16:45:20','2018-07-09 16:45:20','',9,'http://zafarnama.com/9-revision-v1/',0,'revision','',0),(44,1,'2018-07-09 16:46:38','2018-07-09 16:46:38','[vc_row type=\"full_width_section\"][vc_column text_align=\"center\"][vc_column_text]<iframe style=\"border: 0;\" src=\"https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3397.5064786013563!2d74.87429621504772!3d31.619980281336787!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x39197ca8f667bd97%3A0x604384897626248e!2sHarmandir+Sahib!5e0!3m2!1sen!2sin!4v1530850603884\" width=\"100%\" height=\"350\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"></iframe>[/vc_column_text][/vc_column][/vc_row][vc_row bottom_padding=\"10\"][vc_column width=\"1/2\"][vc_column_text]\r\n<h1><strong>CONTACT US</strong></h1>\r\nThank you for visiting our website. If you have a suggestion please contact us and a member of the team will respond in due course.[/vc_column_text][/vc_column][vc_column width=\"1/2\"][contact-form-7 id=\"37\"][/vc_column][/vc_row]','Contact Us','','inherit','closed','closed','','11-revision-v1','','','2018-07-09 16:46:38','2018-07-09 16:46:38','',11,'http://zafarnama.com/11-revision-v1/',0,'revision','',0),(45,1,'2018-07-09 16:50:52','2018-07-09 16:50:52','[vc_row top_padding=\"20\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1 style=\"text-align: center;\"><span style=\"text-decoration: underline;\"><strong>DOWNLOAD ZONE</strong></span></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<p style=\"text-align: center;\">To view the following files you must have Adobe Acrobat installed on your system. If you do not, click on <a href=\"https://get.adobe.com/reader/\" target=\"__blank\">Adobe</a> to download it</p>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row top_padding=\"10\" bottom_padding=\"20\"][vc_column column_padding=\"custom-padding\" text_align=\"right\" width=\"1/3\"][/vc_column][vc_column width=\"1/3\"][vc_column_text]<img class=\"alignnone size-full wp-image-57\" src=\"http://localhost/zafarnama/wp-content/uploads/2018/07/pdficonmaster.png\" alt=\"\" width=\"63\" height=\"65\" /><strong><a href=\"#\" target=\"__blank\">Preface to zafarnama.</a></strong>\r\n\r\n<img class=\"alignnone size-full wp-image-57\" src=\"http://localhost/zafarnama/wp-content/uploads/2018/07/pdficonmaster.png\" alt=\"\" width=\"63\" height=\"65\" /><strong><a href=\"#\" target=\"__blank\">Zafarnama.</a></strong>\r\n\r\n<img class=\"alignnone size-full wp-image-57\" src=\"http://localhost/zafarnama/wp-content/uploads/2018/07/pdficonmaster.png\" alt=\"\" width=\"63\" height=\"65\" /><strong><a href=\"#\" target=\"__blank\">Brief on Persian.</a></strong>\r\n\r\n<img class=\"alignnone size-full wp-image-57\" src=\"http://localhost/zafarnama/wp-content/uploads/2018/07/pdficonmaster.png\" alt=\"\" width=\"63\" height=\"65\" /><strong><a href=\"#\" target=\"__blank\">Ganjnama.</a></strong>\r\n\r\n<img class=\"alignnone size-full wp-image-57\" src=\"http://localhost/zafarnama/wp-content/uploads/2018/07/pdficonmaster.png\" alt=\"\" width=\"63\" height=\"65\" /><strong><a href=\"#\" target=\"__blank\">Fatehnama.</a></strong>\r\n\r\n<img class=\"alignnone size-full wp-image-57\" src=\"http://localhost/zafarnama/wp-content/uploads/2018/07/pdficonmaster.png\" alt=\"\" width=\"63\" height=\"65\" /><strong><a href=\"#\" target=\"__blank\">Battle of Saragrahi.</a></strong>[/vc_column_text][/vc_column][vc_column width=\"1/3\"][/vc_column][/vc_row]','Download','','inherit','closed','closed','','13-revision-v1','','','2018-07-09 16:50:52','2018-07-09 16:50:52','',13,'http://zafarnama.com/13-revision-v1/',0,'revision','',0),(46,1,'2018-07-09 16:52:10','2018-07-09 16:52:10','[vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1 style=\"text-align: center;\"><span style=\"text-decoration: underline;\"><strong>FATEHNAMA</strong></span></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row text_align=\"center\"][vc_column text_align=\"center\" width=\"1/1\"][vc_column_text]\r\n<p style=\"text-align: center;\">[pdf-embedder url=\"http://localhost/zafarnama/wp-content/uploads/2018/07/fatehnama.pdf\"]</p>\r\n[/vc_column_text][/vc_column][/vc_row]','Fatehnama','','inherit','closed','closed','','15-revision-v1','','','2018-07-09 16:52:10','2018-07-09 16:52:10','',15,'http://zafarnama.com/15-revision-v1/',0,'revision','',0),(47,1,'2018-07-09 16:53:13','2018-07-09 16:53:13','[vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1 style=\"text-align: center;\"><span style=\"text-decoration: underline;\"><strong>GANJNAMA</strong></span></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row text_align=\"center\"][vc_column text_align=\"center\" width=\"1/1\"][vc_column_text]\r\n<p style=\"text-align: center;\">[pdf-embedder url=\"http://localhost/zafarnama/wp-content/uploads/2018/07/ganjnama.pdf\"]</p>\r\n[/vc_column_text][/vc_column][/vc_row]','Ganjnama','','inherit','closed','closed','','17-revision-v1','','','2018-07-09 16:53:13','2018-07-09 16:53:13','',17,'http://zafarnama.com/17-revision-v1/',0,'revision','',0),(48,1,'2018-07-09 16:54:34','2018-07-09 16:54:34','[vc_row bottom_padding=\"10\"][vc_column width=\"1/1\"][vc_column_text]\r\n<h1><span style=\"text-decoration: underline;\"><strong>SIPANJI</strong></span></h1>\r\n[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column width=\"1/1\"][vc_column_text]Sipanji is a Persian word meaning eight (\"seh\" is three and \"panj\" is five). Guru Gobind Singhji had used this word in Verse No 107 of Zafarnama (the Letter of Victory) that he wrote to Aurangzeb in 1705. In this verse, he has referred to the world as \" Sipanji Sarai\" meaning an inn where people come to stay for just eight days and at the end of this period, yield their places to others who follow them. This period of Sipanji ie; eight days (from 20 December 1704 to 27 December 1704) earlier was a decisive period in the history of our nation. This was the period in which extreme hardships were suffered, extreme sacrifices made and extreme heroes gifted to the nation. Historical records are not available to show what actually happened, hour by hour, during these eight days. However an effort has been made, in the following pages, to reconstruct the events of Sipanji.\r\n\r\n(Having failed to defeat the Khalsa force in battle, the combined forces of Aurangzeb and the Hill Chieftains had laid siege to Anandpur in the summer of 1704. The Mughals and the Hill Chiefs had sworn on Koran and Cow that if Guruji leaves Anandpur, he will not be harmed. Their dishonesty was tested by Guruji, when these forces attacked a cart full of useless articles that was sent out of the fort. But with the running out of the provisions, the morale of the Sikhs began to wilt. Their suffering had almost reached an end of human endurance; some even renounced and deserted the Guruji. An autographed letter was also received from Aurangzeb who promised safe passage to the Guruji and his Sikhs.; this hardened the resolve of the Sikhs to leave Anandpur. Finally under pressure from the Sikhs and the mother, Guruji had decided to leave Anandpur)\r\n\r\n<b>First Day (20th December 1704)</b>\r\n\r\nThere is hectic activity going on inside the Anandpur fort. All-important manuscripts, articles of personal luggage, war materials etc have been packed. Things that cannot be carried have been torched. All wait for the nightfall. At about mid night, Guruji with his family members and 500 strong Khalsa force leaves Anandpur fort. The night is dark and bitterly cold. The rain has made the tracks muddy which makes it difficult for the convoy to move fast. After going by Kiratpur and Nimohgarh, Guruji heads for Ropar. In the meantime, the enemy forces have come to know that Guruji has left Anandpur fort. Throwing their oaths to the wind, they give a chase; the Khalsa force engages them in battle at different locations on the way; this goes on throughout. Guruji with family members and a small force has reached the banks of Sirsa, which is in spate on account of rains.\r\n\r\n<b>Second Day (21st December 1704)</b>\r\n\r\nIt is early morning. The river has subsided and can be negotiated. The party begins to wade through the water; forty Sikhs and Guruji\'s family members are able to go across. The rest have perished in combat. In the process of crossing of Sirsa, some of the rare manuscripts are lost. After crossing Sirsa, Guruji with 40 Sikhs, two eldest Sahibzadas, Mata Sundri and Mata Sahib Kaur move towards Ropar. On the way, someone has brought news to Guruji that not only the axis forces from Anandpur side are in hot pursuit, there is a large imperial army ahead of his route to Ropar. Guruji changes his route and heads for Chamkaur where he reaches by evening. He stations himself on a mud house or haveili and takes a defensive position to give battle to the enemy. By nightfall, the imperial forces reach Chamkaur and surround the village.\r\n\r\nMata Sundri and Mata Sahib Kaur, in the company of a trusted Sikh proceed towards Ropar and spend the night at his house.\r\n\r\nEarlier in the morning, in the confusion of crossing Sirsa, Mata Gujriji with Sahibzada Zorawar Singh, Sahibzada Fateh Singh and a faithful attendant are separated from the main party. In the biting cold of early dawn, they walk through the thick jungle. Their bodies are benumbed with cold. Some way across, they are met by the family cook, Gangu Brahmin, who offers to give them shelter in his house; the offer is gratefully accepted. On reaching there, they are put up in the hinder most portion of the house. They sleep on a straw mat spread on the floor.\r\n\r\n<b>Third Day (22nd December 1704)</b>\r\n\r\nEarly in the morning, a section of the Mughal force advances towards the mud house that has been turned into a fortress. This attacking force is met with a volley of bullets and arrows; many fall to the ground. Section after section of their force attacks but every time are repulsed. When the enemy tries to force the gate open, the Sikhs come out in the open to give them battle. This goes on throughout the day. The advance of the imperial force is checked every time they try to scale the wall. The enemy suffers heavy casualties; many eat the dust after getting hit by the gold tipped arrows of Guruji. Nahar, one of the Generals of the Mughal forces has tasted a gold tipped arrow and left for the other world. Many of the enemy troops, out of fear, are seen hiding behind a wall. Sahibzada Ajit Singh has realised that the odds have turned against the defenders. With the blessings of the Master, he is seen piercing into the enemy ranks with a lance in his hand. And when the odds get still stiffer, Sahibzada Jujhar Singh also leaps into the enemy ranks; shooting and killing them. At the end of the day, three of the Panj Piaras, both the Sahibzadas, and most of the defenders have attained martyrdom. Only five Sikhs are left inside the fortress with Guruji. The Mughal force, being unsuccessful till now, retires to take stock of the situation and plan new strategy for the next day. Inside the fortress, the five Sikhs are begging the Master to leave for his safety; he is adamant in staying on with his Sikhs till the end. Ultimately the Sikhs, after due consultation with each other, have passed a Gurmata, asking him to leave the fortress. He has no other option but to accept their edict. Accordingly, accompanied by three Sikhs, he leaves the fortress in the dead of night leaving two of them inside and heads towards village Kheri. The sky is clear. It is a moonlit night that makes it easier for distant things to be seen. (Guruji has described in Verse 42 of Zafarnama that during that night the moon was shining with all its glory). However Guruji gets separated from the three Sikhs in their escape bid.\r\n\r\nMata Sundri and Mata Sahib Kaur leave Ropar for Delhi in the company of the trusted Sikh at whose house they had spent the previous night. (They reach there safely after a few days trip).\r\n\r\nMata Gujri and the two young Sahibzadas continue to stay at the house of Gangu Brahmin.\r\n\r\n<b>Fourth Day (23rd December 1704)</b>\r\n\r\nGuruji reaches Kheri village before daybreak. It is extremely cold. He has neither slept nor eaten anything for days. Thirst, hunger, and fatigue have totally exhausted him. He takes tender leaves and milk of the Akk plant; since nothing else is available here. His courage is strong like steel but limbs are weak. He is in the cluster of trees. The night falls and the Master is lying under the canopy of heaven; he is singing in praise of the Almighty. It is here that he composes the famous hymn \" The disciples message to the dear Friend\". After a few hours rest,he starts again in the direction of Malwa. It is difficult to keep moving on. So he lies down and rests in a garden in Machhiwara which belongs to a Masand named Gulaba.\r\n\r\nMata Gujri and the two young Sahibzadas continue to be at the house of Gangu Brahmin.\r\n\r\n<b>Fifth Day (24th December 1704)</b>\r\n\r\nBy a strange coincidence, the three Sikhs who had separated from the Master when they came out of Chamkaur fortress have again met him at the garden in Machhiwara. They have informed Guruji that the Mughal forces are still in hot pursuit. But the Master cannot walk because of blisters in his feet; he is carried to the well nearby where he takes bath after many days. Gulaba has also come to know about Guruji\'s presence in his garden. He is much pleased and takes him to his house for nourishment and shelter.\r\n\r\nGangu Brahmin, in order to get into the good books of the local Mughal official, treacherously informs him about presence of Mata Gujri and the two Sahibzadas at his house. They are arrested immediately and taken to Sirhind where they are confined in a fort.\r\n\r\n<b>Sixth Day (25th December 1704)</b>\r\n\r\nGuruji\'s presence at Gulaba\'s house has been noticed by his neighbours. Gulaba is scared lest the Mughal forces come to know about it. He has refused shelter to Guruji and asks him to leave. There is no resentment or sorrow at Gulaba\'s lack of heart. Before leaving Guruji wants to meet Gurdevi, the lady, who has been yearning to meet the Master for whom she has been weaving cloth for some time. The Master brings joy to Gurdevi by visiting her and accepting the cloth. At the suggestion of the two Muslim followers, who have also joined him, the cloth is dyed in blue, made into robes and all six (including Guruji) dress up as Muslim faqirs. Four of them carry him in a litter with one Sikh waving Chauri over him. For all, the Master is now the Uch Da Pir or Spiritual Chief of Saints of Uch. (They travel in safety towards Hehar in Ludhiana District, Raikot, Jatpura, and finally to Dina where he stayed for quite some time and wrote Zafarnama).\r\n\r\nThe young Sahibzadas have been summoned before Wazir Khan, the Governor of Sirhind. Before leaving the fort of the confinement, their grand mother exhorts them to be true to the ideals of their grandfather and father. On reaching the court of the Governor, the young souls refuse to bow before him when asked to do so. Both brothers are cajoled into taking up Islam, which is refused, with a firm no. They are offered best of life if they change their religion.Their reply that they will prefer to die rather than live as renegades, infuriates the Governor who thunders that he will give them one more day to think ; if they do\'nt change their views they will be tortured. The Sahibzadas are taken back to the fort.\r\n\r\n<b>Seventh Day (26th December 1704)</b>\r\n\r\nThe Sahibzadas are again brought to the court of Wazir Khan. He again suggests to them to take up Islam which is spurned ever more vigorously. The Governor is at the end of his wits and cannot swallow the adamant attitude of the young children. He gives them last chance to think over his proposal otherwise they should be ready to face dire consequences. They are again taken to the fort. Mata Gujriji is aware of what is in store for the young princes. She reinforces their resolve on remaining firm in their conviction.\r\n\r\n<b>Eighth Day (27th December 1704)</b>\r\n\r\nThe two brothers are again taken to the Governor\'s court, where the same offer is made and is again rejected. The Governor is convinced by now that the young Sahibzadas will not yield on their religion .He announces his verdict: they are to be bricked alive and then beheaded. Some one in the gathering objects to this punishment for the young boys. The Quazi intervenes to say that the holy law has given them choice between Islam and death; it is they who have chosen death. The brothers have been made to stand near each other. A mason starts building a wall around them. An executioner with drawn sword is also standing nearby. So are the Quazi with a copy of Kuran in his hand and an official of the Governor\'s court to ensure that the orders are carried out properly. The wall has come up to the shoulder height; the Governor again visits the young princes and again offers them freedom if they take up Islam; he gets the same reply. There upon, on a nod from the Governor, prince Zorawar Singh\'s head is severed from his body. At this stage prince Fateh Singh is again asked to accept Islam if he wants to avoid the fate of elder brother. His reply: be quick so that I can meet my elder brother. He is also beheaded. When Mata Gujri hears of the violent end of her grand children, she closes her eyes and soon she is together with the slain princes.\r\n\r\n<b>How do we remember the Heroes?</b>\r\n\r\nThe above is a short history of Sipanji - the most tragic period of our nation. A period, which gave us our greatest heroes. The tyrants furnished the situation to them; their courage provided the theme for their great deeds. Where can we find a handful of newly trained combatants taking on the might of an empire (Guruji has described their numbers as forty verses ten lakh in Verse No 19 of Zafarnama). Sahibzadas Ajit Singh and Jujhar Singh, knowing fully well what awaits them in the battlefield outside the Chamkaur fortress, willingly let a charge against the enemy forces and sacrificed their lives. Countless others who had faith in the Master gave their lives for a cause in which they had unflinching faith. The young princes could not be coerced into taking up Islam in spite of threat of death; their indomitable spirit could not be broken. A grand mother sends her grandsons to embrace death rather than let them change their faith. And finally the hero of heroes, Guru Gobind Singh, who gave everything he had, his father, his four sons, his mother, his dearest Khalsa for bringing an end to tyranny.\r\n\r\nHow do we observe this period of Sipanji and remember our heroes. To begin with, we may narrate their deeds to our children. Over a period of time, this will become part of our folklore. The heroes are the beacons who light up our path in the journey of our lives. The greatest inspiration to a young mind is the hero he decides to emulate. We may also take the children to the sites where these heroic deeds were performed especially during Sipanji. The more adventurous may actually walk in their footsteps from Anandpur Sahib to Chamkaur Sahib on 20/21 December every year. International shooting / archery competitions (the main weapons used by the heroes) may be organised each year. People may like to have Sehaj Path at their homes during this period of eight days. Finally, since this was a period of extreme pain for the creator of the Khalsa, people may like to dispense with indulgence in merry making during Sipanji. Even though 22 December is also a joyous occasion for the nation (Guru Gobind Singhji was born on this day in 1666), the day can still be celebrated with solemnity.\r\n\r\nThe above are only some of the suggestions as to how we can observe Sipanji and remember our heroes. Ultimately every individual, every family decides as to what we should do, if at all any thing has to be done, during this period. 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