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Zafarnama (Gurmukhi: ਜ਼ਫ਼ਰਨਾਮਹ or ਜ਼ਫ਼ਰਨਾਮਾ, Persian: ظفرنامہ) means the "Declaration of Victory" and is the name given to the letter sent by the tenth Sikh Guru, Guru Gobind Singh in 1705 to the Emperor of India, Aurangzeb. The letter is written in exquisite Persian verse. In this letter, Guru Ji reminds Aurangzeb how he and his henchmen had broken their oaths taken on the holy Koran. Zafarnama is included in Hikayats and it's the first Hikayat.

Despite this deception, this treacherous leader could not harm the Guru. Guru Ji states in this letter that in spite of his several sufferings, he had won a moral victory over the crafty Mughal who had broken all his vows and had resorted to underhand behaviour. Despite sending a huge army to capture or kill the Guru, the Mughal forces did not succeed in their mission.

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

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Of the 111 verses, the maximum numbers of 34 verses are to praise God; 32 deal with Aurangzeb’s invitation for the Guru to meet him and the Guru's refusal to meet the Emperor - instead Guruji asks Aurangzeb to visit him going so far as to guarantee that no harm will come to him. Though parts of the letter are an indictment of Aurangzeb and the treachery of his Mughal Generals and forces, other parts of the letter are like one from an older wiser veer (brave or valiant brother) more in touch with the part of the jyot of God in his heart, who though terribly wronged on one plane, is asking his lost veer, who he sees as having lost touch with the promise of his own religion and its Holy Koran, to return to the fold of brotherly love and make things right between them again. Amazingly 6 verses actually praise Aurangzeb.

24 verses detail the events in the Battle of Chamkaur, which took place on 21 and 22 December 1704; 15 verses reprove Aurangzeb for breaking written promises given by him and his Officers, written in the blank pages of a copy of the Qur'an, given to the Guru; In verses 78 and 79, the Master had also warned Aurangzeb about the resolve of the Khalsa not to rest until his empire and its evil practises is driven out of India or destroyed.

Background

Zafarnama

Gurdwara Zafarnama

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

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

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

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

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

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

The Zafarnama

The second letter called "Zafarnama" - the Epistle of Victory, written in Persian verse was sent from Dina in 1705 through two Sikhs, Bhai Daya Singh and Bhai Dharam Singh. It was intentionally not entrusted to the Emperor's messengers because of the nature of its contents and because Guru Ji wanted to know the Emperors immediate reaction on reading it, from his Sikhs.

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

Aurangzeb's realisation

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

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

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

The Guru decides to meet Aurangzeb?

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

By the time Guru Ji had entered Rajasthan news was conveyed to him that the emperor had died. Historical records as recorded by Bhai Santokh Singh show that the emperor had lost all appetite and power of digestion and could not expel any waste, whatever he took acted as poison in his body. He was in great pain and torment and he remained in this condition for several days, terrified, as it were, by his thoughts of the angels of death the punishment of the grave. (Muslims believe that two two Angels visit the dead in their grave immediately after death. Those who are found to be guilty of evil, rather than having their grave expanded and made comfortable, receive a harsh beating which is said to be administered with a hammer so powerful that it would flatten a mountain.) Thoughts of such must have weighed heavely upon the dying Emperor.

Born in 1616, Aurangzeb lived for 91 years, his last Will (see below) confirms the degenerated state of his physical and mental health.

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

Will Of Aurangzeb

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

File:EEZAurang1.jpg
  1. There is no doubt that I have been the emperor of India and I have ruled over this country. But I am sorry to say that I have not been able to do a good deed in my lifetime. My inner soul is cursing me as a sinner. But now it is of no avail. It is my wish that my last rites be performed by my dear son Azam, nobody else should touch my body.
  2. My servant, Aya Beg, has my purse in which I have carefully kept my earnings of 4 Rs and 2 annas. In my spare time I have been writing the Koran and stitching caps. It was by selling the caps that I made an honest earning of 4 Rs and 2 annas. My coffin should be purchased with this amount. No other money should be spent for covering the body of a sinner. This is my dying wish. By selling the copies of the Koran I collected 305 Rs. That money is also with Aya Beg. It is my will that poor Mohammedans should be fed with sweet rice purchased by this money.
  3. All my articles - clothes, ink stand, pens and books should be given to my son Azam. The labour charges for digging my grave will be paid by Prince Azam.
  4. My grave should be dug in a dense forest. When I am buried my face should remain uncovered. Do not bury my face in earth. I want to present myself to Allah with a naked face. I am told whoever goes to the supreme court with a naked face will have his sins forgiven.
  5. My coffin should be made of thick Khaddar. Do not place a costly shawl on the corpse. The route of my funeral should not be showered with flowers. No one should be permitted to place any flowers on my body. No music should be played or sung, I hate music.
  6. No tomb should be built for me. Only a chabootra or platform may be erected.
  7. I have not been able to pay the salaries of my soldiers and my personal servants for several months. I bequeath that after my death at least my personal servants be paid in full as the treasury is empty. Niamat Ali has served my very faithfully he has cleaned my body and has never let my bed remain dirty.
  8. No mausoleum should be raised in my memory. No stone with my name should be placed at my grave. There should be no trees planted near the grave. A sinner like me does not deserve the protection of a shady tree.
  9. My son, Azam has the authority to rule from the throne of Delhi. Kam Bakhsh should be entrusted with the governance of Bijapur and Golconda States.
  10. Allah should not make anyone an emperor, the most unfortunate person is he who is an emperor. My sins should not be mentioned in any social gathering. No story of my life should be told to anyone.

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

ææ Hikaitaan ææ

ææ Hikayat 1 ææ Hikayat 2 ææ Hikayat 3 ææ Hikayat 4 ææ Hikayat 5 ææ Hikayat 6 ææ
ææ Hikayat 7 ææ Hikayat 8 ææ Hikayat 9 ææ Hikayat 10 ææ |Hikayat 11 ææ Hikayat 12 ææ

Translation Of Zafarnama

ਜ਼ਫ਼ਰਨਾਮਹ
Zafarnama

ੴ ਹੁਕਮ ਸੱਤਿ
Ek-onkar hukam sat
The Lord is One and His Word is True

ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹ ॥
Sri waheguru ji ki fateh
Victory to the great Lord

ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥
Sri mukhvak patshahi 10
The Sacred Utterance of the Tenth Sovereign.

Verses 1 to 12

ਕਮਾਲਿ ਕਰਾਮਾਤ ਕਾਯਮ ਕਰੀਮ ॥ ਰਜ਼ਾ ਬਖ਼ਸ਼ੋ ਰਾਜ਼ਿਕ ਰਿਹਾਕੁਨ ਰਹੀਮ ॥੧॥
KAMAAL-E KARAAMAT QAA-YEM KAREEM, RAZA BAKSH RAZAQ RAHAAQ-O RAHIM (1)

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


ਅਮਾਂ ਬਖ਼ਸ਼ ਬਖ਼ਸ਼ ਬਖ਼ਸ਼ਿੰਦਹ ਓ ਦਸਤਗੀਰ ॥ ਖ਼ਤਾ ਬਖ਼ਸ਼ ਰੋਜ਼ੀ ਦਿਹੋ ਦਿਲ ਪਜ਼ੀਰ ॥੨॥
AMAAN BAKSH BAKSHINDEH-O DASTGIR, KHATAA BAKSH ROZI DEH-O DILPAZIR (2)

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


ਸ਼ਹਿਨਸ਼ਾਹਿ ਖ਼ੂਬੀ ਦਿਹੋ ਰਹਨਮੂੰ ॥ ਕਿ ਬੇਗ਼ੂੰਨੋ ਬੇਚੂੰਨੋ ਚੂੰ ਬੇਨਮੂੰ ॥੩॥
SHEHANSHAH-E KHUBI DEH-O REH-NAMUN, KI BE-GOON-O BE-CHOON-O CHOON BE-NAMOON (3)

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

ਨ ਸਾਜ਼ੋ ਨ ਬਾਜ਼ੋ ਨ ਫ਼ੌਜੋ ਨ ਫ਼ਰਸ਼ ॥ ਖ਼ੁਦਾਵੰਦ ਬਖ਼ਸ਼ਿੰਦਹਿ ਐਸ਼ਿ ਅਰਸ਼ ॥੪॥
NA SAZ-O NA BAZ-O NA FAUJ-O NA FARSH, KHUDAVAND BAKSHINDEH-E AISH-O ARSH (4)

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

ਜਹਾਂ ਪਾਕ ਜ਼ਬਰਸਤ ਜ਼ਾਹਿਰ ਜ਼ਹੂਰ ॥ ਉਜ਼ਾਮੀ ਦਿਹੋ ਹਮ ਚੁ ਹਾਜ਼ਿਰ ਹਜ਼ੂਰ ॥੫॥
JAHAN PAAK ZEER AST-O ZAHIR ZAHOOR, ATAA MI-DEHAD HAM CHU HAAZAR HUZUR (5)

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

ਅਤਾ ਬਖ਼ਸ਼ੋ ਪਾਕ ਪਰਵਰਦਿਗਾਰ ॥ ਰਹੀਮ ਅਸਤ ਰੋਜ਼ੀ ਦਿਹੇ ਹਰ ਦਿਯਾਰ ॥੬॥
ATAA BAKSH O PAAK PARVARDIGAR, RAHIM AST-O ROZI DEH-AD HAR DIYAAR (6)

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

ਕਿ ਸਾਹਿਬ ਦਿਯਾਰ ਅਸਤੋ ਆਜ਼ਮ ਅਜ਼ੀਮ ॥ ਕਿ ਹੁਸਨੁਲ ਜਮਾਲ ਅਸਤੋ ਰਾਜ਼ਕ ਰਹੀਮ ॥੭॥
KI SAHIB DIYAR AST AAZAM AZIM, KI HUSAN AL-JAMAL AST RAAZAK RAHIM (7)

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

ਕਿ ਸਾਹਿਬ ਸ਼ਊਰ ਅਸਤ ਆਜਿਜ਼ ਨਿਵਾਜ਼ ॥ ਗ਼ਰੀਬੁਲ ਪ੍ਰਸਤੋ ਗ਼ਨੀਮੁਲ ਗੁਦਾਜ਼ ॥੮॥
KI SAHIB SHA-OOR AST AAJIZ NAWAAZ, GARIB AL-PRAST-O GANIM ALGADAAZ (8)

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

ਸ਼ਰੀਅਤ ਪ੍ਰਸਤੋ ਫ਼ਜ਼ੀਲਤ ਮ-ਆਬ ॥ ਹਕੀਕਤ ਸ਼ਨਾਸੋ ਨਬੀਉਲ ਕਿਤਾਬ ॥੯॥
SHARI-AT PRAST-O FAZILAT M-AAB, HAKIKAT SHANAS-O NABI AL-KITAB (9)

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


ਕਿ ਦਾਨਿਸ਼ ਪਿਯੂਹ ਅਸਤ ਸਾਹਿਬ ਸ਼ਊਰ ॥ ਹਕੀਕਤ ਸ਼ਨਾਸ ਅਸਤੋ ਜ਼ਾਹਰ ਜ਼ਹੂਰ ॥੧੦॥
KI DAANISH PUYOH AST SAHIB SHA-OOR, HAKIKAT SHANAAS AST ZAHIR ZAHOOR (10)

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

ਸ਼ਨਾਸਿੰਦਹ-ਏ ਇਲਮਿ ਆਲਮ ਖ਼ਦਾਇ ॥ ਕੁਸ਼ਾਇੰਦਹ-ਏ ਕਾਰਿ ਆਲਮ ਕੁਸ਼ਾਇ ॥੧੧॥
SHANASINDEH-E ILM-O AALAM KHUDA-E, KASHAA-END-E KAR-E AALAM KUSHA-E (11)

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

ਗੁਜ਼ਾਰਿੰਦਹ-ਏ ਕਾਰਿ ਆਲਮ ਕਬੀਰ ॥ ਸ਼ਨਾਸਿੰਦਹ-ਏ ਇਲਮਿ ਆਲਮ ਅਮੀਰ ॥੧੨॥
GUZARIND-EH-E KAR-E AALAM KABIR, SHANAAS-IND-EH-E ILM-O AALAM AMIR (12)

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

Verses 13 to 18

ਭਾਗ
Bhag

SECTION

ਦਾਸਤਾਨ ॥ ਹਿਕਾਯਤ ਪਹਿਲੀ ॥
Daastaan. Hikayat paahli

STORY, HIKAYAT I (PARABLE I)

ਮਰਾ ਏਤਬਾਰੇ ਬਰੀਂ ਕਸਮ ਨੇਸਤ ॥ ਕਿ ਏਜ਼ਦ ਗਵਾਹ ਅਸਤੋ ਯਜ਼ਦਾਂ ਯਕੇਸਤ ॥੧੩॥
MARAA AITBAAR-E BAR EEN KASM-E NEEST, KE EIZAD GAVAH AST YAZDAN YAKEEST (13)

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

ਨ ਕਤਰਹ ਮਰਾ ਏਤਬਾਰੇ ਬਰੋਸਤ ॥ ਕਿ ਬਖ਼ਸ਼ੀਉ ਦੀਵਾਂ ਹਮਹ ਕਿਜ਼ਬਗੋਸਤ ॥੧੪॥
A KATREH MARAA AITBAAR-E BAR-OST, KI BAKSHI VA DEEWAN HAMEH KIZB GOST (14)

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

ਕਸੇ ਕਉੋਲਿ ਕੁਰਆਂ ਕੁਨਦ ਏਤਬਾਰ ॥ ਹਮਾਂ ਰੋਜ਼ਿ ਆਖ਼ਿਰ ਸ਼ਵਦ ਮਰਦ ਖ਼੍ਵਾਰ ॥੧੫॥
KASE KAUL-E KURAN KUNAD AITBAAR, HAMAN ROZ-E AKHIR SHAWAD MARD KHAWAR (15)

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

ਹੁਮਾ ਰਾ ਕਸੇ ਸਾਯਹ ਆਯਦ ਬਜ਼ੇਰ ॥ ਬਰੋ ਦਸਤ ਦਾਰਦ ਨ ਜ਼ਾਗੇ ਦਲੇਰ ॥੧੬॥
HUMA RA KASE SAA-EH AAYAD B-ZER, BAR-O DAST DARAD NA ZAAG-O DALER (16)

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

ਕਸੇ ਪੁਸ਼ਤ ਉਫ਼ਤਦ ਪਸੇ ਸ਼ੇਰਿ ਨਰ ॥ ਨ ਗੀਰਦ ਬੁਜ਼ੋ ਮੇਸ਼ੋ ਆਹੂ ਗੁਜ਼ਰ ॥੧੭॥
KASE PUSHT UFTAD PAS-E SHER NAR, NA GIRAD BUZ-O MEISH-O AHOO GUZAR (17)

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

ਕਸਮ ਮੁਸਹਫੇ ਖੁਫ਼ੀਯਹ ਗਰ ਈਂ ਖ਼ਰਮ ॥ ਨ ਫ਼ਉਜੇ ਅਜ਼ੀਂ ਜ਼ੇਰਿ ਸੁਮ ਅਫ਼ਗਨਮ ॥੧੮॥
KASAM MUS-HAF-E KHUFI-AH GAR EEN KHORAM, NA FAUJ-E AZIZ-AM RA SUM AFGANAM (18)

If I had cheated by taking oath on Koran, I would not have made my dear (Khalsa) army lame (by bringing them out of Anandpur Sahib fort and exposing them to an unequal battle).

Verses 19 to 41

In verses from 19 to 41 below, Guruji gives an account of the Battle of Chamkaur fought on 22 December 1704 and the reasons that forced him to take to the sword

ਗੁਰਸਨਹ ਚਿਹ ਕਾਰੇ ਚਿਹਲ ਨਰ ॥ ਕਿ ਦਹ ਲਕ ਬਰਾਯਦ ਬਰੋ ਬੇਖ਼ਬਰ ॥੧੯॥
GURESNEH CHI KAR-E KUNAND CHEHAL NAR, KI DEH LAK BAR AAYAD BAR-O BE-KHABAR (19)

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

ਕਿ ਪੈਮਾਂ ਸ਼ਿਕਨ ਬੇਦਰੰਗ ਆਮਦੰਦ ॥ ਮਿਯਾਂ ਤੇਗ਼ੋ ਤੀਰੋ ਤੁਫ਼ੰਗ ਆਮਦੰਦ ॥੨੦॥
KE PEIMAN SHIKAN BE-DRANG AAMDAND, MI-AAN TEG-O TEER-O TUFANG AAMDAND (20)

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

ਬ ਲਾਚਾਰਗੀ ਦਰਮਿਯਾਂ ਆਮਦਮ ॥ ਬ ਤਦਬੀਰਿ ਤੀਰੋ ਤੁਫ਼ੰਗ ਆਮਦਮ ॥੨੧॥
BA LACHAARGI DARMIAN AAMDAM, BA TADBIR TEER-O KAMAAN AAMDAM (21)

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

ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥ ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥੨੨॥
CHU KAR AZ HAMEH HEEL-TE DAR GUZASHT, HALAL AST BURDAN B-SHAMSHIR DAST (22)

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

ਚਿਹ ਕਸਮੇ ਕੁਰਆਂ ਮਨ ਕੁਨਮ ਏਤਬਾਰ ॥ ਵਗਰਨਹ ਤੁ ਗੋਈ ਮਨ ਈਂ ਰਹ ਚਿਹਕਾਰ ॥੨੩॥
CHE KASM-E KURAN MAN KUNAM AITBAAR, VAGARNA TU GOI MAN EEN RAH CHIKAR (23)

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

ਨ ਦਾਨਮ ਕਿ ਈਂ ਮਰਦਿ ਰੋਬਾਹ ਪੇਚ ॥ ਗਰ ਹਰਗਿਜ਼ੀਂ ਰਹ ਨਯਾਰਦ ਬਹੇਚ ॥੨੪॥
NA DAANAM KI EEN MARD ROBAH-E PEECH, VAGAR HARGIZ EEN RAH NIYAYAM B-HEECH (24)

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

ਹਰ ਆਂ ਕਸ ਕਿ ਕਉਲੇ ਕੁਰਆਂ ਆਯਦਸ਼ ॥ ਨਜ਼ੋ ਬਸਤਨੋ ਕੁਸ਼ਤਨੀ ਬਾਯਦਸ਼ ॥੨੫॥
HAR AAN KAS KI KAUL-E KURAAN AAIDASH, NA ZAD BASTAN-O KUSHTAN-O BAYAD-ASH (25)

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

ਬਰੰਗੇ ਮਗਸ ਸਯਾਹਪੋਸ਼ ਆਮਦੰਦ ॥ ਬ ਯਕਬਾਰਗੀ ਦਰ ਖ਼ਰੋਸ਼ ਆਮਦੰਦ ॥੨੬॥।
B-RANG-E MAGAS SEE-AH POSH AAMDAND, B-YAK BARGI DAR KHAROSH AAMDAND (26)

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

ਹਰ ਆਂ ਕਸ ਜ਼ਿ ਦੀਵਾਰ ਆਮਦ ਬਿਰੂੰ ॥ ਬਖ਼ੁਰਦਨ ਯਕੇ ਤੀਰ ਸ਼ੁਦ ਗ਼ਰਕਿ ਖ਼ੂੰ ॥੨੭॥
HAR AAN KAS Z DEEWAR AAMAD BEROON, B-KHURDAN YAK-E TEER SHOD GARK-E KHOON (27)

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

ਕਿ ਬੇਰੂੰ ਨਯਾਮਦ ਕਸੇ ਜ਼ਾਂ ਦਿਵਾਰ ॥ ਨ ਖ਼ੁਰਦੰਦ ਤੀਰੋ ਨ ਗਸ਼ਤੰਦ ਖ਼੍ਵਾਰ ॥੨੮॥
KE BEROON NI-AAYAD KAS-E ZAAN-E DEEWAR, NA KHURDAND TEER VA NA GUSHTAND KHAWAR (28)

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

ਚੁ ਦੀਸਮ ਕਿ ਨਾਹਰ ਬਿਯਾਮਦ ਬ ਜੰਗ ॥ ਚਸ਼ੀਦਮ ਯਕੇ ਤੀਰਿ ਮਨ ਬੇਦਰੰਗ ॥੨੯॥
CHU DEEDAM KE NAHAR BI-AAMAD B-JUNG, CHASHEED-EH YAK-E TEER TAN BE-DRANG (29)

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

ਹਮ ਆਖ਼ਿਰ ਗੁਰੇਜ਼ਦ ਬਜਾਏ ਮਸਾਫ਼ ॥ ਬਸੇ ਖ਼ਾਨਹ ਖ਼ਰਦੰਦ ਬੇਰੂੰ ਗੁਜ਼ਾਫ਼ ॥੩੦॥
HAM AAKHIR GUREZAD B-JAYE MUSAF, BA-SE KHAN KHURDAND BEROON GAZAF (30)

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

ਕਿ ਅਫ਼ਗਾਨ ਦੀਗਰ ਬਯਾਮਦ ਬਜੰਗ ॥ ਚੁ ਸੈਲਿ ਰਵਾਂ ਹਮਚੁ ਤੀਰੋ ਤੁਫ਼ੰਗ ॥੩੧॥
KE AFGAAN DEEGAR BI-AAMAD B-JUNG, CHU SEIL-E RAWAAN HAMCHU TEER-O TUFANG (31)

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

ਬਸੇ ਹਮਲਹ ਕਰਦੰਦ ਬ ਮਰਦਾਨਗੀ ॥ ਹਮ ਅਜ਼ ਹੋਸ਼ਗੀ ਹਮ ਜ਼ਿ ਦੀਵਾਨਗੀ ॥੩੨॥
BA-SE HAMLEH KARDAND B-MARDANGI, HAM AZ HOSHGI HAM Z DEEWANGI (32)

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

ਬਸੇ ਹਮਲਹ ਕਰਦੋ ਬਸੇ ਜ਼ਖ਼ਮ ਖ਼ਰਦ ॥ ਦੋ ਕਸ ਰਾ ਬਜਾਂ ਕਸ਼ਤ ਹਮ ਜਾਂ ਸਪੁਰਦ ॥੩੩॥
BASE HAMLEH KARDAND BASE ZAKHM KHURD, DO KAS RA B-JAN KUSHT V JAAN HAM SPURD (33)

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

ਕਿ ਆਂ ਖ਼੍ਵਾਜਹ ਮਰਦੂਦ ਸਾਯਹ ਦੀਵਾਰ ॥ ਨਯਾਮਦ ਬ ਮੈਦਾਂ ਬ ਮਰਦਾਨਹ ਵਾਰ ॥੩੪॥
KE AAN KHWAJA MARDOOD Z SAA-EH DEEWAR, B-MEIDAN NI-AAMAD B-MARDAANA VAAR (34)

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

ਦਰੇਗ਼ਾ ਅਗਰ ਰੂਇ ਓ ਦੀਦਮੇ ॥ ਬ ਯਕ ਤੀਰ ਲਾਚਾਰ ਬਖ਼ਸ਼ੀਦਮੇ ॥੩੫॥
DAREGA AGAR ROO-E O DEEDAM-E, B-YAK TEER LAACHAR BAKSHEEDAM-E (35)

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

ਹਮ ਆਖ਼ਿਰ ਬਸੇ ਜ਼ਖ਼ਮਿ ਤੀਰੋ ਤੁਫ਼ੰਗ ॥ ਦੋ ਸੂਏ ਬਸੇ ਕੁਸ਼ਤਹ ਸ਼ੁਦ ਬੇਦਰੰਗ ॥੩੬॥
HAM AAKHAR BA-SE ZAKHM TEER-O TUFANG, DO SU-E BA-SE KUSHTEH SHOD BE-DRANG (36)

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

ਬਸੇ ਬਾਰ ਬਾਰੀਦ ਤੀਰੋ ਤੁਫ਼ੰਗ ॥ ਜ਼ਿਮੀ ਗਸ਼ਤ ਹਮ ਚੂੰ ਗੁਲੇ ਲਾਲਹ ਰੰਗ ॥੩੭॥
BA-SE BAAN BAA-REED TEER-O TUFANG, ZAMIN GASHT HAMCHU GUL-E LALEH RANG (37)

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

ਸਰੋਪਾਇ ਅੰਬੋਹ ਚੰਦਾ ਸ਼ੁਦਹ ॥ ਕਿ ਮੈਦਾਂ ਪੁਰ ਅਜ਼ ਗੂਓ ਚੌਗਾਂ ਸ਼ੁਦਹ ॥੩੮॥
SAR-0 PAA-E ANBOH CHANDAAN SHUD-EH, KI MEIDAAN PUR AZ GO-I CHOGAN SHUD-EH (38)

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

ਤਰੰਕਾਰਿ ਤੀਰੋ ਤਫੰਗਿ ਕਮਾਂ ॥ ਬਰਾਮਦ ਯਕੇ ਹਾਓ ਹੂ ਅਜ਼ ਜਹਾਂ ॥੩੯॥
TARANKAAR TEER-O TARANG-E KAMAAN, BAR-AAMAD YAK-E HA-O HU AZ JAHAN (39)

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

ਦਿਗਰ ਸ਼ੋਰਸ਼ਿ ਕੈਬਰਿ ਕੀਨਹ ਕੋਸ਼ ॥ ਜ਼ਿ ਮਰਦਾਨਿ ਮਰਦਾਂ ਬਿਰੂੰ ਰਫ਼ਤ ਹੋਸ਼ ॥੪੦॥
DIGAR SHORESH-E KAIBAR-E KEENEH KOSH, Z MARDAAN-E MARDAAN BEROON RAFT HOSH (40)

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

ਹਮ ਆਖ਼ਿਰ ਚਿਹ ਮਰਦੀ ਕੁਨਦ ਕਾਰਜ਼ਾਰ ॥ ਕਿ ਬਰ ਚਿਹਲ ਤਨ ਆਯਦਸ਼ ਬੇ ਸ਼ੁਮਾਰ ॥੪੧॥
HAM AAKHAR CHE MARDI KUNAD KAR ZAAR, KI BAR CHEHAL TAN AAI-DASH BE-SHUMAR (41)

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

Verses 42 to 70

ਚਰਾਗ਼ਿ ਜਹਾਂ ਚੂੰ ਸ਼ੁਦਹ ਬੁਰਕਹ ਪੋਸ਼ ॥ ਸ਼ਹਿ ਸ਼ਬ ਬਰਾਮਦ ਹਮਹ ਜਲਵਹ ਜੋਸ਼ ॥੪੨॥
CHIRAG-E JAHAAN CHUN SHOD-E BURKA POSH
SHAH-E SHAB BAR-AAMAD HAMEH JALWA JOSH (42)

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

ਹਰ ਆਂਕਸ ਬਕਉਲੇ ਕੁਹਾਂ ਆਯਦਸ਼ ॥ ਕਿ ਯਜ਼ਦਾਂ ਬਰੋ ਰਹਿਨੁਮਾ ਆਯਦਸ਼ ॥੪੩॥
HAR AAN KAS KI KAUL-E KURAN AAI-DASH
KI YAZDAN BAR-O REHNUMA AAIDASH (43)

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

ਨ ਪੇਚੀਦਹ ਮੂਏ ਨ ਰੰਜੀਦਹ ਤਨ ॥ ਕਿ ਬੇਰੂੰ ਖ਼ੁਦ ਆਵੁਰਦ ਦੁਸ਼ਮਨ ਸ਼ਿਕਨ ॥੪੪॥
NA PECHEEDEH MU-E NA RANJEEDAH TAN
KI BEROON KHUD AAWARD DUSHMAN SHIKAN (44)

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

ਨ ਦਾਨਮ ਕਿ ਈਂ ਮਰਦਿ ਪੈਮਾਂ ਸ਼ਿਕਨ ॥ ਕਿ ਦਉਲਤ ਪਰਸਤ ਅਸਤੋ ਈਂਮਾ iਫ਼ਕਨ ॥੪੫॥
NA DAANAM KI EEN MARD PAIMAAN SHIKAN
KE DAULAT PRAST AST EEMAAN SHIKAN (45)

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

ਨ ਈਮਾਂ ਪਰਸਤੀ ਨ ਅਉਜ਼ਾਇ ਦੀਂ ॥ ਨ ਸਾਹਿਬ ਸ਼ਨਾਸੀ ਨ ਮੁਹੱਮਦ ਯਕੀਂ ॥੪੬॥
NA EEMAN PRASTI NA AUZAA-E DEEN
NA SAHIB SHANAASI NA MOHKAM YAKEEN (46)

You neither have faith in your religion nor you understand its meaning. You even do not understand the Almighty and you do not firm faith in Him . ਹਰਆਂਕਸ ਕਿ ਈਮਾਂ ਪਰਸਤੀ ਕੁਨਦ ॥ ਨ ਪੈਮਾਂ ਖ਼ੁਦਸ਼ ਪੇਸ਼ੋ ਪਸਤੀ ਕੁਨਦ ॥੪੭॥
HAR AAN KAS KI EEMAAN PRASTI KUNAD
NA PEIMAAN KHUDASH PEISH-O PASTI KUNAD (47)

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

ਕਿ ਈਂ ਮਰਦ ਰਾ ਜ਼ੱਰਹ ਏਤਬਾਰ ਨੇਸਤ ॥ ਕਿ ਕਸਮੇ ਕੁਰਾਨਸਤੁ ਯਜ਼ਦਾਂ ਯਕੇਸਤ ॥੪੮॥
KE EEN MARD RA ZARRA EITBAAR-E NEEST
CHI KASM-E KURAN AST YAZDAAN YAKEEST (48)

This man(Aurangzeb)can not be trusted even equivalent of a speck and who swears by Koran and says that God is one. ਚੁ ਕਸਮੇ ਕੁਰਾਂ ਸਦ ਕੁਨਦ ਇਖ਼ਤਿਯਾਰ ॥ ਮਰਾ ਕਤਰਹ ਨਾਯਦ ਅਜ਼ੋ ਏਤਬਾਰ ॥੪੯॥
CHEH KASME KURAN SAD KUNAD IKHTI-AAR
MRAA KATREH NI-YA-YAD AZ-O EIT-BAAR (49)

(So now) if you swear hundred times on the Koran, I do not have any trust in you even equivalent of a drop of water (The Master is responding to the third letter of Aurangzeb that he received at Dina village inviting him to meet Aurangzeb. The earlier two letters were received by him at Anandpur) ਅਗਰਚਿਹ ਤੁਰਾ ਏਤਬਾਰ ਆਮਦੇ ॥ ਕਮਰ ਬਸਤਹ ਏ ਪੇਸ਼ਵਾ ਆਮਦੇ ॥੫੦॥
AGARCHEH TURA EIT-BAAR AAMAD-E
KAMAR BASTEH-E PESH-VAAZ AAMAD-E (50)

If you had trust ( in your own promise of meeting me ), you would have come here (to meet me)and I would have welcomed you ਕਿ ਫ਼ਰਜ਼ ਅਸਤ ਬਰ ਸਰ ਤੁਰਾ ਈਂ ਸੁਖ਼ਨ ॥ ਕਿ ਕਉਲੇ ਖ਼ੁਦਾ ਅਸਤ ਕਸਮ ਅਸਤ ਮਨ ॥੫੧॥
KE FARZ AST BAR SAR TURA EEN SUKHAN
KE KAUL-E KHUDA AST KASM AST MAN (51)

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

ਅਗਰ ਹਜ਼ਰਤੇ ਖ਼ੁਦ ਸਿਤਾਦਹ ਸ਼ਵਦ ॥ ਬਜਾਨੋ ਦਿਲੇ ਕਾਰ ਵਾਜ਼ਿਹ ਸ਼ਵਦ ॥੫੨॥
AGAR HAZRAT-E KHUD SITAD-EH SHAWAD
B-JAAN-O DIL-E KAR VAAZEH SHAWAD (52)

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

ਸ਼ੁਮਾ ਰਾ ਚੁ ਫ਼ਰਜ਼ ਅਸਤ ਕਾਰੇ ਕੁਨੀ ॥ ਬਮੂਜਬ ਨਵਿਸ਼ਤਹ ਸ਼ੁਮਾਰੇ ਕੁਨੀ ॥੫੩॥
SHUMA RA CHU FARZ AST KAR-E KUNI
B-MOOJAB NIVESHTEH SHUMAAR-E KUNI (53)

It is your duty to fulfil the task undertaken by you and stick to whatever you have written in your letter. ਨਵਿਸ਼ਤਹ ਰਸੀਦੋ ਬਗੁਫ਼ਤਹ ਜ਼ਬਾਂ ॥ ਬਿਬਾਯਦ ਕਿ ਈਂ ਕਾਰ ਰਾਹਤ ਰਸਾਂ ॥੫੪॥
NIVISHTEH RASEED-O B-GUFTAN ZUBAAN
B-BAAYED KI EEN KAR RAAHAT RASAAN (54)

I have received your communication and also heard your message (through your representative who met me here in Dina). You should complete this work to bring peace and tranquillity. ਹਮੂੰ ਮਰਦ ਬਾਯਦ ਸ਼ਵਦ ਸੁਖ਼ਨਵਰ ॥ ਨ ਸ਼ਿਕਮੇ ਦਿਗਰ ਦਰ ਦਹਾਨਿ ਦਿਗਰ ॥੫੫॥
HAMU MARD BAA-YED SHAWAD SUKHANVAR
NA SHIKM-E DIGAR DAR DAHAAN-E DIGAR (55)

A man should also keep his word. (He should not say) something with his mouth and (have) something else in his stomach. ਕਿ ਕਾਜ਼ੀ ਮਰਾ ਗੁਫ਼ਤ ਬੇਹੂੰ ਨਯਮ ॥ ਅਗਰ ਰਾਸਤੀ ਖ਼ੁਦ ਬਿਯਾਰੀ ਕਦਮ ॥੫੬॥
KE KAZI MARAA GUFT BEROON NA AM
AGAR RASTI KHUD B-YARI KADAM (56)

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

ਤੁਰਾ ਗਰ ਬਬਾਯਦ ਕਉਲਿ ਕੁਰਾਂ ॥ ਬਨਿਜ਼ਦੇ ਸ਼ੁਮਾ ਰਾ ਰਸਾਨਮ ਹਮਾਂ ॥੫੭॥
TURA GAR B-YAAYED B-KAUL-E KURAN
B-NAZD-E SHUMA RA RASAANAM HAMAAN (57)

Should you want, I can also have the copy of Koran delivered to you, which has the (false) written promises ( ie; Guruji will be given safe passage out of Anandpur fort. Important agreements amongst the Moslems were usually written, on oath, on the blank pages in the copy of Koran to give them authenticity) ਕਿ ਤਸ਼ਰੀਫ ਦਰ ਕਸਬਹ ਕਾਂਗੜ ਕੁਨਦ ॥ ਵਜ਼ਾਂ ਪਸ ਮੁਲਾਕਾਤ ਬਾਹਮ ਸ਼ਵਦ ॥੫੮॥
KE TASHREEF DAR KASBEH KANGAR KUNAD
VAZAAN PAS MULAAKAT BAAHAM SHAWAD (58)

If your majesty visits Kangar village (where I am staying) then we both can meet each other ਨ ਜ਼ੱਰਹ ਦਰੀਂ ਰਾਹਿ ਖ਼ਤਰਹ ਤੁਰਾਸਤ ॥ ਹਮਹ ਕੌਮਿ ਬੈਰਾੜ ਹੁਕਮਿ ਮਰਾਸਤ ॥੫੯॥
NA ZARRA DAREEN RAH KHATREH TURAST
HAMEH KUAM-E BIRAD HUKM-E MARAST (59)

(If you decide to come here) there will be no danger to your person at all since the Birad people (of Kangar area) are all under my command. ਬਿਯਾ ਤਾ ਸੁਖ਼ਨ ਖ਼ੁਦ ਜ਼ਬਾਨੀ ਕੁਨੇਮ ॥ ਬਰੂਏ ਸ਼ੁਮਾ ਮਿਹਰਬਾਨੀ ਕੁਨੇਮ ॥੬੦॥
BI-AA TA B-MAN KHUD ZUBAANI KUNAM
B-ROO-E SHUMA MEHARBAANI KUNAM (60)

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

ਯਕੇ ਅਸਪ ਸ਼ਾਇਸਤਹਏ ਯਕ ਹਜ਼ਾਰ ॥ ਬਿਯਾ ਤਾ ਬਗੀਰੀ ਬ ਮਨ ਈਂ ਦਿਯਾਰ ॥੬੧॥
YAK-E ASP SHAYESTEH-E YAK HAZAAR
BI-AA TA B-GIRI B-MAN EEN DAYAAR (61)

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

ਸ਼ਹਿਨਸ਼ਾਹਿ ਰਾ ਬੰਦਹੇ ਚਾਕਰੇਮ ॥ ਅਗਰ ਹੁਕਮ ਆਯਦ ਬਜਾ ਹਾਜ਼ਰੇਮ ॥੬੨॥
SHAHAN-SHAH RA BANDEH-E CHAAKAR-AM
AGAR HUKM AA-YED B-JAAN HAAZAR-AM (62)

I am the menial servant of the Almighty, and only if His command comes to me, I will present myself personally. ਅਗਰਚਿਹ ਬਿਆਯਦ ਬ ਫ਼ਰਮਾਨ ਮਨ ॥ ਹਜ਼ੂਰਤ ਬਿਯਾਯਮ ਹਮਹ ਜਾਨੁ ਤਨ ॥੬੩॥
AGAR-CHEH BI-AA-YAD B-FURMAAN-E MAN
HAZOORAT BI-AA-YAM HAMEH JAAN-O TAN (63)

If I get the command of the Almighty, (only then) I will come to you ਅਗਰ ਤੂ ਬਯਜ਼ਦਾਂ ਪਰਸਤੀ ਕੁਨੀ ॥ ਬ ਕਾਰੇ ਮਰਾ ਈਂ ਨ ਸੁਸਤੀ ਕੁਨੀ ॥੬੪॥
AGAR TU B-YAZDAAN PRASTI KUNI
B-KAR-E MARA EEN NA SUSTI KUNI (64)

If you worship the Almighty God, then you will not show any laxity in this affair (ie; you will not delay in coming and meeting me) ਬਿਬਾਯਦ ਕਿ ਯਜ਼ਦਾਂ ਸ਼ਨਾਸੀ ਕੁਨੀ ॥ ਨ ਗ਼ੁਫ਼ਤਹ ਕਸਾਂ ਕਸ ਖ਼ਰਾਸ਼ੀ ਕੁਨੀ ॥੬੫॥
BAYED KE YAZDAAN SHANAASI KUNI
NA GUFTEH KASAN KAS KHARAASHI KUNI (65)

You should recognise the Lord Almighty and, stop harming and tormenting the people on the advise of others ਤੁ ਮਸਨਦ ਨਸ਼ੀਂ ਸਰਵਰਿ ਕਾਇਨਾਤ ॥ ਕਿ ਅਜਬ ਅਸਤ ਇਨਸਾਫ਼ ਈਂ ਹਮ ਸਫ਼ਾਤ ॥੬੬॥
TU MASNAD NASHEEN SAR-VAR-E KAA-E NAAT
KE AJAB AST INSAAF EEN HAM SIFAAT (66)

You are occupying the throne in the name of the Lord of the universe. But strange is your justice and strange are your attributes. {{b|ਕਿ ਅਜਬ ਅਸਤ ਇਨਸਾਫ਼ੋ ਦੀਂ ਪਰਵਰੀ ॥ ਕਿ ਹੈਫ਼ ਅਸਤ ਸਦ ਹੈਫ਼ ਈਂ ਸਰਵਰੀ ॥੬੭॥ KE AJAB AST INSAAF-O DEEN PARVARI
KE HEIF AST SAD HEIF EEN SARVARI (67)

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

ਕਿ ਅਜਬ ਅਸਤੁ ਅਜਬ ਅਸਤੁ ਤਕਵਾ ਸ਼ੁਮਾਂ ॥ ਬਜੁਜ਼ ਰਾਸਤੀ ਸੁਖ਼ਨ ਗੁਫ਼ਤਨ ਜ਼ਯਾਂ ॥੬੮॥
CHE AJABAST AJABAST FATWA-E SHUMA
B-JAZ RAASTI SUKHAN GUFTAN ZIYAAN (68)

Strange are your religious proclamations (which are against the shariat). You speak anything but the truth and that will ultimately hurt you. ਮਜ਼ਨ ਤੇਗ਼ ਬਰ ਖ਼ੂਨਿ ਕਸ ਬੇ ਦਰੇਗ਼ ॥ ਤੁਰਾ ਨੀਜ਼ ਖ਼ੂੰ ਚਰਖ ਰੇਜ਼ਦ ਬਤੇਗ਼ ॥੬੯॥
MAZAN TEG BAR KHOON KAS BE-DREG
TURA NEEZ KHOON AST BA CHARKH-E TEG (69)

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

ਤੂ ਗਾਫ਼ਲ ਮਸ਼ਉ ਮਰਦ ਯਜ਼ਦਾਂ ਹਿਰਾਸ ॥ ਕਿ ਓ ਬੇਨਿਆਜ਼ ਅਸਤ ਓ ਬੇਸਿਪਾਸ ॥੭੦॥
TU GAAFAL M-SHOO MARD YAZDAAN SHANAAS
KE O BE NIAAZ AST O BE-SAPAAS (70)

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

Verses 71 to 75

ਕਿ ਊ ਬੇ ਮੁਹਾਬ ਅਸਤ ਸ਼ਾਹਾਨਿ ਸ਼ਾਹ ॥ ਜ਼ਮੀਨੋ ਜ਼ਮਾਂ ਸੱਚਏ ਪਾਤਿਸ਼ਾਹ ॥੭੧॥
KE O BE-MOHABAA-ST SHAHANE-SHAH
ZAMEEN O ZAMAAN RA SACHAA PATSHAAH (71)

God is the king of kings and no one can be equal to Him. He is the emperor of the universe and true sovereign ਖ਼ੁਦਾਵੰਦ ਏਜ਼ਦ ਜ਼ਮੀਨੋ ਜ਼ਮਾਂ ॥ ਕੁਨਿੰਦਹ ਅਸਤ ਹਰ ਕਸ ਮਕੀਨੋ ਮਕਾਂ ॥੭੨॥
KHUDAVAND EEZAD ZAMIN-O ZAMAAN
KUNAND AST HAR KAS MAKIN-O MAKAAN (72)

He is the master of the earth and the sky. He is the creator of all men and the universe. ਹਮ ਅਜ਼ ਪੀਰ ਮੋਰਹ ਹਮ ਅਜ਼ ਪੀਲਤਨ ॥ ਕਿ ਆਜਿਜ਼ ਨਿਵਾਜ਼ ਅਸਤੋ ਗਾiਫ਼ਲ ਸ਼ਿਕਨ ॥੭੩॥
HAM AZ PEER MOR-O HAM AZ PEEL TAN
KE AAJIZ NAWAAZ AST-O GAFIL SHIKAN (73)

He is the creator of (all things from) ants to elephant and (from children) to old men. He is protector of the meek and destroyer of the non-believers ਕਿ ਊ ਰਾ ਚੁ ਇਸਮ ਅਸਤ ਆਜਿਜ਼ ਨਿਵਾਜ਼ ॥ ਕਿ ਊ ਬੇਸਿਪਾਸ ਅਸਤ ਓ ਬੇ ਨਿਯਾਜ਼ ॥੭੪॥
KE O RA CHU ISM AST AAJIZ NAWAAZ
KI O BE-SPAAS AST-O O BE-NE-AAZ (74)

His name means “protector of the meek“.He does not need any self-praise from any quarter nor does He need any material things. ਕਿ ਊ ਬੇ ਨਗੂੰ ਅਸਤ ਓ ਬੇਚਗੂੰ ॥ ਕਿ ਊ ਰਹਿਨੁਮਾ ਅਸਤੁ ਊ ਰਹਿਨਮੂੰ ॥੭੫॥
KE O BE-NAGOON AST O BE-CHAGOON
KE O REH-NUMAA AST-O O REH-NAMOON (75)

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

Verses 76 to 88

ਕਿ ਬਰ ਸਰ ਤੁਰਾ ਫ਼ਰਜ਼ ਕਸਮਿ ਕੁਰਾਂ ॥ ਬ ਗੁਫ਼ਤਹ ਸ਼ੁਮਹ ਕਾਰ ਖ਼ੂਬੀ ਰਸਾਂ ॥੭੬॥
KE BAR SAR TURA KARZ KASM-E KURAN
B-GUFTEH SHUMA KAR KHOOBI RASAAN (76)

You have the burden of the Koran’s oath on your head. You should now fulfil all that you have said earlier in a befitting manner ਬਿਬਾਯਦ ਤੁ ਦਾਨਿਸ਼ ਪਰਸਤੀ ਕੁਨੀ ॥ ਬਕਾਰੇ ਸ਼ਮਾ ਚੀਰਹ ਦਸਤੀ ਕੁਨੀ ॥੭੭॥
B-BAAYED TU DANISH PRASTI KUNI
B-KAR-E SHUMA CHEEREH DASTI KUNI (77)

You should (at this time) show wisdom and handle the task taken up by you skilfully (to visit my place for discussions) ਚਿਹਾ ਸ਼ੁਦ ਕਿ ਚੂੰ ਬੱਚਗਾਂ ਕੁਸ਼ਤਹ ਚਾਰ ॥ ਕਿ ਬਾਕੀ ਬਮਾਂਦਸਤ ਪੇਚੀਦਹ ਮਾਰ ॥੭੮॥
CHIHA SHUD KI CHUN BACHGAN KUSHTEH CHAR
KI BAKI B-MAAND AST PECHIDA MAAR (78)

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

ਚਿਹ ਮਰਦੀ ਕਿ ਅਖ਼ਗਰ ਖ਼ਮੋਸ਼ਾਂ ਕੁਨੀ ॥ ਕਿ ਆਤਿਸ਼ ਦਮਾਂ ਰਾ iਫ਼ਰੋਜ਼ਾ ਕੁਨੀ ॥੭੯॥
CHEH MARDI KI AKHGAR KHAMOSHAN KUNI
KI ATASH DAMAN RA B-DOSHAN KUNI (79)

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

ਚਿਹ ਖ਼ੁਸ਼ ਗੁਫ਼ਤ ਫਿਰਦੌਸੀਏ ਖ਼ੁਸ਼ ਜ਼ੁਬਾਂ ॥ ਸ਼ਿਤਾਬੀ ਬਵਦ ਕਾਰਿ ਆਹਰਮਨਾ ॥੮੦॥
CHE KHUSH GUFT FIRDOSI-E KHUSH ZABAAN
SHITAABI BAWAD KAR AHRIMAN-AN (80)

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

ਕਿ ਮਾ ਬਾਰਗਹਿ ਹਜ਼ਰਤ ਆਯਦ ਸ਼ੁਮਾ ॥ ਅਜ਼ਾਂ ਰੋਜ਼ ਬਾਸ਼ੀ ਵ ਸ਼ਾਹਿਦ ਸ਼ੁਮਾਂ ॥੮੧॥
KE MAA BAARGAAH-E HAZRAT AAYAM SHUMA
VAZAAN ROZ BAASHI TU SHAAHED HAMAAN (81)

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

ਵਗਰਨਹ ਤੂ ਈਂ ਫ਼ਰਾਮੁਸ਼ ਕੁਨਦ ॥ ਤੁਰਾ ਹਮ ਫ਼ਰਾਮੋਸ਼ ਯਜ਼ਦਾਂ ਕੁਨਦ ॥੮੨॥
VAGARNAA TU EEN HAM FARAMUSH KUNAD
TURA HAM FARAMUSH YAZDAAN KUNAD (82)

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

ਅਗਰ ਕਾਰਿ ਈਂ ਬਰ ਤੂ ਬਸਤੀ ਕਮਰ ॥ ਖ਼ਦਾਵੰਦ ਬਾਸ਼ਦ ਤੁਰਾ ਬਹਰਹ ਵਰ ॥੮੩॥
AGAR KAR-E EEN BAR TU BASTI KAMAR
KHUDAAVAND BASHED TURA BEHRA VAR (83)

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

ਕਿ ਈਂ ਕਾਰ ਨੇਕ ਅਸਤ ਦੀਂ ਪਰਵਰੀ ॥ ਚੁ ਯਜ਼ਦਾਂ ਸ਼ਨਾਸੀ ਬ ਜਾਂ ਬਰਤਰੀ ॥੮੪॥
KE EEN KAR NEK AST DEEN PARVARI
CHU YAZDAAN SHANAASI B-JAAN BAR-TARI (84)

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

ਤੁਰਾ ਮਨ ਨ ਦਾਨਮ ਕਿ ਯਜ਼ਦਾਂ ਸ਼ਨਾਸ ॥ ਬਰਾਮਦ ਜ਼ਿ ਤੂ ਕਾਰਹਾ ਦਿਲ ਖ਼ਰਾਸ਼ ॥੮੫
TURA MAN NADAANAM KE YAZDAAN SHANAAS
BAR-AAMAD Z TU KAR-HA DIL KHARAASH (85)

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

ਸ਼ਨਾਸਦ ਹਮੀਂ ਤੂ ਨ ਯਜ਼ਦਾਂ ਕਰੀਮ ॥ ਨ ਖ਼੍ਵਾਹਦ ਹਮੀ ਤੂ ਬਦੌਲਤ ਅਜ਼ੀਮ ॥੮੬॥
SHANAASID HAMEEHN TU BA YAZDAAN KARIM
NA-KHAWAHAD HAMEEN TU B-DAULAT AZEEM (86)

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

ਅਗਰ ਸਦ ਕੁਰਾਂ ਰਾ ਬਖੁਰਦੀ ਕਸਮ ॥ ਮਰਾ ਏਤਬਾਰੇ ਨ ਈਂ ਜ਼ਰਹ ਦਮ ॥੮੭॥
AGAR SAD KURAN RA B-KHORDI KASAM
MARA EITBAAR-E NA YAK ZARRA DAM (87)

Now if you swear a hundred times on Koran, I will not trust you for a moment even equivalent to a single speck ਹਜ਼ੂਰਤ ਨਿਆਯਮ ਨ ਈਂ ਰਹ ਸ਼ਵਮ ॥ ਅਗਰ ਸ਼ਹ ਬਖ਼੍ਵਾਨਦ ਮਨ ਆਂ ਜਾ ਰਵਮ ॥੮੮॥
HAZOORI NI-AAYAM NA EEN RAH SHAWAM
AGAR SHAH B-KHAWAHAD MAN AANJAH RAWAM (88)

I will not come to your court. Neither I will take the way (that leads to your court). I will go where ever the Almighty wishes me to go.

Verses 89 to 94

In the following six verses , Guru Ji has even praised Aurangzeb

ਖ਼ੁਸ਼ਸ ਸ਼ਾਹਿ ਸ਼ਾਹਾਨ ਔਰੰਗਜ਼ੇਬ ॥ ਕਿ ਚਾਲਾਕ ਦਸਤੁ ਅਸਤੁ ਚਾਬੁਕ ਰਕੇਬ ॥੮੯॥
KHUSH-ASH SHAH-E SHAHAAN AURANGZEB
KE CHALAAK DAST AST CHABAK RAKEB (89)

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

ਚਿ ਹੁਸਨੁਲ ਜਮਾਲਸਤੁ ਰੌਸ਼ਨ ਜ਼ਮੀਰ ॥ ਖ਼ੁਦਾਵੰਦ ਮੁਲਕ ਅਸਤੁ ਸਾਹਿਬਿ ਅਮੀਰ ॥੯੦॥
KE HUSN AL-JAMAAL AST-O ROSHAN ZAMEER
KHUDAVAND-E MULK AST-O SAHIB AMEER (90)

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

ਕਿ ਤਰਤੀਬ ਦਾਨਿਸ਼ ਬ ਤਦਬੀਰ ਤੇਗ਼ ॥ ਖ਼ੁਦਾਵੰਦਿ ਦੇਗੋ ਖ਼ੁਦਾਵੰਦ ਤੇਗ਼ ॥੯੧॥
B- TARTEEB DAANISH B-TADBEER TEG
KHUDAVAND DEG-O KHUDAVAND TEG (91)

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

ਕਿ ਰੌਸ਼ਨ ਜ਼ਮੀਰ ਅਸਤੁ ਹੁਸਨੁਲ ਜਮਾਲ ॥ ਖ਼ੁਦਾਵੰਦ ਬਖ਼ਸ਼ਿੰਦਹੇ ਮੁਲਕੁ ਮਾਲ ॥੯੨॥
KE ROHAN ZAMEER AST-O HUSN AL-JAMAAL
KHUDAVAND BAKHSHINDEH-E MULK-O MAAL (92)

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

ਕਿ ਬਖ਼ਸ਼ਿਸ਼ ਕਬੀਰ ਅਸਤੁ ਦਰ ਜੰਗ ਕੋਹ ॥ ਮਲਾਯਕ ਸਿਫ਼ਤ ਚੂੰ ਸੁਰੱਯਾ ਸ਼ਿਕੋਹ ॥੯੩॥
KE BAKSHASH KABIR AST DAR JANG KOH
MALAAYEK SIFT CHU SUR-RYAA SHAKOH (93)

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

ਸ਼ਹਿਨਸ਼ਾਹ ਔਰੰਗਜ਼ੇਬ ਆਲਮੀਂ ॥ ਕਿ ਦਾਰਾਇ ਦੌਰ ਅਸਤੁ ਦੂਰ ਅਸਤ ਦੀਂ ॥੯੪॥
SHEHAN-SHAHE AURANG ZEB AALAMIN
KE DARA-E DAUR AST-O DOOR AST DEEN (94)

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

Verses 95 to 111

ਮਨਮ ਕੁਸ਼ਤਹਅਮ ਕੋਹਿਯਾਂ ਪੁਰਫਿਤਨ ॥ ਕਿ ਆਂ ਬੁਤ ਪਰਸਤੰਦੁ ਮਨ ਬੁਤਸ਼ਿਕਨ ॥੯੫॥
MANAM KUSHTEH AM KOHI-AAN BUT PRAST
KE O BUT PRASTAND-O MAN BUT SHIKAST (95)

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

ਬਬੀਂ ਗਰਦਸ਼ਿ ਬੇਵਫ਼ਾਏ ਜ਼ਮਾਂ ॥ ਪਸਿ ਪੁਸ਼ਤ ਉਫ਼ਤਦ ਰਸਾਨਦ ਜ਼ਿਯਾਂ ॥੯੬॥
B-BEEN GARDISH-E BE-WAFAA-E ZAMAAN
PAS-E PUSHT UFTAD RASAANAD ZIYAAN (96)

Look at the turn of unfaithful world. When it sets itself after some one, it inflicts injury and harm. ਬਂਬੀ ਕੁਦਰਤਿ ਨੇਕ ਯਜ਼ਦਾਨਿ ਪਾਕ ॥ ਕਿ ਅਜ਼ ਯਕ ਬ ਦਹ ਲੱਕ ਰਸਾਨਦ ਹਲਾਕ ॥੯੭॥
B-BEEN KUDRAT-E NEK YAZDAN-E PAAK
KE AZ YAK B-DEH LAK RASAANAD HALAAK (97)

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

ਚਿਹ ਦੁਸ਼ਮਨ ਕੁਨਦ ਮਿਹਰਬਾਂ ਅਸ ਦੋਸਤ ॥ ਕਿ ਬਖ਼ਸ਼ਿੰਦਗੀ ਕਾਰ ਬਖ਼ਸ਼ਿੰਦਹ ਓਸਤ ॥੯੮॥
CHE DUSHMAN KUNAD MEHARBAAN AST DOST
KE BAKSHINDAGI KAR BAKSHINDEH OST (98)

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

ਰਿਹਾਈ ਦਿਹੋ ਰਹਿਨੁਮਾਈ ਦਿਹਦ ॥ ਜ਼ੁਬਾਂ ਰਾ ਬ ਸਿਫ਼ਤ ਆਸ਼ਨਾਈ ਦਿਹਦ ॥੯੯॥
RAHAAI DEH-O REHNUMAAI DEHAD
ZABAAN RA B-SIFT AASHNAAI DEHAD (99)

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

ਖ਼ਸਮ ਰਾ ਚੁ ਕੋਰ ਊ ਕੁਨਦ ਵਕਤਿ ਕਾਰ ॥ ਯਤੀਮਾਂ ਬਿਰੂੰ ਮੇ ਬੁਰਦ ਬੇਅਜ਼ਾਰ ॥੧੦੦॥
ADU RA CHU KOR O KUNAD WAKT-E KAR
YATEEMAN BEROON BURD BE-ZAKHM KHAAR (100)

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

ਹਰਾਂ ਕਸ ਕਿ ਓ ਰਾਸਤਬਾਜ਼ੀ ਕੁਨਦ ॥ ਰਹੀਮੇ ਬਰੋ ਰਹਮ ਸਾਜ਼ੀ ਕੁਨਦ ॥੧੦੧॥
HAR-AAN-KAS KAZ-O RAST-BAAZI KUNAD
RAHIM-E BAR-O REHAM SAZI KUNAD (101)

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

ਕਸੇ ਖ਼ਿਦਮਤ ਆਯਦ ਬਸੇ ਕਲਬੋ ਜਾਂ ॥ ਖ਼ੁਦਾਵੰਦ ਬਖ਼ਸ਼ੀਦ ਬਰ ਵੈ ਅਮਾਂ ॥੧੦੨॥
KAS-E KHIDMAT AAYAD BAS-E DIL-O JAAN
KHUDAWAND BAKSHEED BAR-O AMAAN (102)

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

ਚਿ ਦੁਸ਼ਮਨ ਬਹਾਂ ਹੀਲਹ ਸਾਜ਼ੀ ਕੁਨਦ ॥ ਕਿ ਬਰ ਵੈ ਖ਼ਦਾ ਰਹਮ ਸਾਜ਼ੀ ਸ਼ਵਦ ॥੧੦੩॥
CHE DUSHMAN BAR-AAN HEEL-EH SAAZI KUNAD
BAR-O KHUD KHUDA CHAAREH SAAZI KUNAD (103)

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

ਅਗਰ ਯਕ ਬਰਾਯਦ ਦਹੋ ਦਹ ਹਜ਼ਾਰ ॥ ਨਿਗਹਬਾਨ ਊ ਰਾ ਸ਼ਬਦ ਕਿਰਦਗਾਰ ॥੧੦੪॥
AGAR BAR YAK AAYAD DEH-O DEH HAZAAR
NIGEH BAAN ORA SHAWAD KIRDGAAR (104)

If one lac strong enemy attacks a single (loved one) person,God protects and does not allow any harm to visit him ਤੁਰਾ ਗਰ ਨਜ਼ਰ ਹਸਤ ਲਸ਼ਕਰ ਵ ਜ਼ਰ ॥ ਕਿ ਮਾ ਰਾ ਨਿਗਹ ਅਸਤੁ ਯਜ਼ਦਾਂ ਸ਼ੁਕਰ ॥੧੦੫॥
TURA GAR NAZAR AST LASHKAR VA ZAR
KE MARA NIGEH AST YAZDAAN SHUKAR (105)

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

ਕਿ ਊ ਰਾ ਗ਼ਰੂਰ ਅਸਤ ਬਰ ਮੁਲਕੁ ਮਾਲ ॥ ਵ ਮਾ ਰਾ ਪਨਾਹ ਅਸਤੁ ਯਜ਼ਦਾਂ ਅਕਾਲ ॥੧੦੬॥
KE O RA GAROOR AST BAR MULK-O MAAL
VA MARA PANAH AST YAZDAAN AKAAL (106)

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

ਤੂ ਗ਼ਾiਫ਼ਲ ਮਸ਼ੌ ਜੀ ਸਿਪੰਜੀ ਸਰਾਇ ॥ ਕਿ ਆਲਮ ਬਗ਼ਜ਼ਰਦ ਸਰੇ ਜਾ ਬਜਾਇ ॥੧੦੭॥
TU GAAFAL MASH-OO ZEEN SEPANJI SARA-E
KE AALAM B-GUZRAD SAR-E JA B-JA-E (107)

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

ਬਂਬੀ ਗ਼ਰਦਸ਼ਿ ਬੇਵਫ਼ਾਈ ਜ਼ਮਾਂ ॥ ਕਿ ਬਰ ਹਰ ਬਿਗ਼ੁਜ਼ਸ਼ਤ ਮਕੀਨੋ ਮਕਾਂ ॥੧੦੮॥
B-BEEN GARDISH-E BE-WAFAA-E ZAMAAN
KE B-GUZASHT BAR HAR MAKEEN-O MAKAAN (108)

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

ਤੂ ਗਰ ਜ਼ਬਰ ਆਜਜ਼ ਖ਼ਰਾਸ਼ੀ ਮਕੁਨ ॥ ਕਸਮ ਰਾ ਬ ਤੇਸ਼ਹ ਤਰਾਸ਼ੀ ਮਕੁਨ ॥੧੦੯॥
TU BA JABR AJIZ KHARAASHI MAKUN
KASM RA B-TEESHEH TARAASHI MAKUN (109)

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

ਚੁਹਕ ਯਾਰ ਬਾਸ਼ਦ ਚਿ ਦੁਸ਼ਮਨ ਕੁਨਦ ॥ ਅਗਰ ਦੁਸ਼ਮਨੀ ਰਾ ਬਸਦ ਤਨ ਕੁਨਦ ॥੧੧੦॥
CHU HAK YAR BAASHAD CHE DUSHMAN KUNAD
AGAR DUSHMANI RA B-SAD TAN KUNAD (110)

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

ਖ਼ਸਮ ਦੁਸ਼ਮਨੀ ਗਰ ਹਜ਼ਾਰ ਆਵੁਰਦ ॥ ਨ ਯਕ ਮੂਇ ਊ ਰਾ ਅਜ਼ਾਰ ਆਵੁਰਦ ॥੧੧੧॥
KHASAM DUSHMANI GAR HAZAAR AAVURD
NA YAK MU-E O-RA AAZAAR AAVURD (111)

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

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