FATEHNAMAH, or Namah-i-Guru Gobind Singh, a letter (namah in Persian) that Guru Gobind Singh (1666-1708) is believed to have addressed to Emperor Aurangzib prior to his better known Zafarnamah included in the Dasam Granth. The first reference to the existence of Fatehnamah dates to 1922 when Babu Jagan Nath Das published in the Nagari Pracharini Patrika, Savan 1979 / July-August 1922, a letter supposed to have been sent by Chhatrapati Shivaji to Mirza Raja Jai Singh. In his introduction, Babu Jagan Nath Das had mentioned that he had copied around 1890 two letters from manuscripts in the possession of Baba Sumer Singh, mahant of Takht Sri Harimandar Sahib at Patna from 1882 to 1902 one, Shivaji`s which he was publishing in the Patrika and the other. Guru Gobind Singh`s which, he added, he had lost and of which he could not procure another copy owing to the death of the owner of the original document.
According to Babu Jagan Nath Das, the letter, which he declared was not the same as the Zafarnamah or any portion of it, contained more than 100 couplets. He reproduced some of the couplets from memory which he sent to Sardar Umrao Singh Majithia (1870-1954), who arranged them in order and sent a copy each to the Khalsa College, Amritsar, and to Bhai Vir Singh (1872-1957). The latter published it with a Punjabi translation in the Khalsa Samachar of 16 July 1942 in an essay entitled Uchch da Pir. Sirdar Kapur Singh reproduced it two years later with an introduction and translation in Urdu in the Ajlt, a weekly then published from Lahore.
He gave it the title Fatehnamah. Dr Ganda Singh included the Persian text, with an introduction in Urdu, in his M`akhiz-i-Twarikh-i-Sikkhan, vol. 1, 1949, under the title “Namah-i-Guru Gobind Singh.” The incomplete letter Fatehnamah has twenty-three and a half couplets, the twenty-first one having only one line. Its theme, language, style and metre are the same as those of the Zafarnamah, though its tone is severer.
Like the latter, it too chastises Aurarigzib for his tyranny, deceitful policy and perjury. The fourteenth couplet refers to the killing of two of the Guru`s four sons which shows that this letter was written sometime after the battle of Chamkaur in which his two elder sons fell fighting and before the news of the martyrdom of the two younger ones at Sirhind had reached him at Lamma Jattpura. As history records, the Zafarnamah was written and despatched to Aurangzib through Bhai Daya Singh and Bhai Dharam Singh only a few days later
Fatehnamah, also known as Namah-i-Guru Gobind Singh—a Persian letter attributed to Guru Gobind Singh that offers a searing critique of Emperor Aurangzeb’s policies and serves as an early testimony to the martial and moral fervor of the Tenth Guru.
Overview and Title Significance
Fatehnamah (or Namah-i-Guru Gobind Singh) translates roughly as “The Book (or Letter) of Conquest” or “The Epistle of Victory.” Unlike its more well-known kin—the Zafarnamah—Fatehnamah is less widely circulated but occupies an important place in Sikh historiography and literary tradition. It is believed to have been composed in Persian by Guru Gobind Singh and addressed to Emperor Aurangzeb, serving as both a condemnation of imperial tyranny and a declaration of the invincible spirit of righteousness.
Historical and Contextual Background
- Response to Oppression:
The composition of Fatehnamah occurred during a period of intense conflict between the Mughal state and the Sikh community. As Aurangzeb’s policies grew increasingly repressive and his court marked by deceit and perjury, Guru Gobind Singh found it necessary to send a corrective message—a letter that stands as a testimony to the valor and uncompromising moral stance of the Gurus. - Chronological Placement:
Scholars generally date the writing of Fatehnamah to shortly after significant military engagements such as the Battle of Chamkaur. Some accounts suggest that it was composed before news of the martyrdom of the Guru’s younger sons reached him—a detail that underscores its severe tone. Its dispatch, possibly from Lamma Jatpura or Machhiwara, was carried by trusted emissaries (with Bhai Daya Singh often cited as playing a crucial role) to Aurangzeb’s court. - Colonial Rediscovery:
The existence of Fatehnamah only entered public discourse in the early twentieth century. In 1922, Babu Jagan Nath Das published details about a manuscript in the possession of Baba Sumer Singh—mahant of Takht Patna Sahib—claiming that he had copied the work circa 1890. This discovery provided the first historical reference and catalyzed scholarly debate regarding its relationship to the Zafarnamah, with some considering it a variant or even a precursor.
Composition, Language, and Structure
- Literary Form:
Written in Persian—a language of administration and high culture in Mughal India—the Fatehnamah uses a metrical style similar to that of courtly letters. Its tone is severe and unyielding, echoing the martial spirit that characterizes many of Guru Gobind Singh’s works. While some accounts refer to it as having originally contained more than 100 couplets, the surviving version (or a commonly studied variant) is known to consist of twenty‐three and a half couplets. (The “half” couplet is indicative of scribal or transmission variations in early manuscripts.) - Thematic Elements:
The letter is a scathing admonition against the emperor’s tyranny, deceit, and disregard for justice. Its verses not only condemn the imperial misgovernance but also assert that divine truth is both timeless and insurmountable. In echoing the invincible ethos of the Sikh tradition, Fatehnamah serves as a rallying cry for moral and physical resistance. Its language—rich with classical imagery and pointed exhortations—combines the elegance of Persian poetic tradition with the raw intensity expected of a combatant leader. - Comparative Note:
While Fatehnamah shares many stylistic and thematic parallels with the more celebrated Zafarnamah (also addressed to Aurangzeb), some scholars distinguish the two on the basis of tone and content. Fatehnamah is noted for its even sterner reproach and is sometimes understood as having been composed just prior to the better-known epistle.
Significance in Sikh and Literary Traditions
- Moral and Martial Ideals:
At its core, Fatehnamah reflects Guru Gobind Singh’s unequivocal rejection of oppressive authority. It articulates a vision in which imperial power is subservient to divine justice—a message that resonated deeply with a community that had long suffered under Mughal rule. This work contributes to the Sikh martial tradition (the Khalsa ethos) by emphasizing the inevitability of divine intervention against tyranny. - Literary Influence:
As an exemplar of Persian composition within the broader Sikh literary corpus, Fatehnamah highlights the cultural interplay between the indigenous Sikh ethos and the administrative, courtly traditions of Mughal India. Its rediscovery in the early twentieth century not only enriched Sikh historiography but also provided subsequent generations with a potent exemplar of literary resistance and religious expression. - Historical Debate and Reception:
The fate (and form) of Fatehnamah has been a subject of ongoing debate among scholars. Its sometimes-fragmentary manuscript transmission and its contested relationship with other similar compositions like the Zafarnamah invite scholarly scrutiny. Nevertheless, it stands as an essential document in understanding the evolution of Sikh scriptural literature and the historical context of Guru Gobind Singh’s resistance.
Concluding Thoughts
Fatehnamah (Namah-i-Guru Gobind Singh) remains a compelling testament to the indomitable spirit of Guru Gobind Singh and the moral uncompromising stance characteristic of Sikh leadership. Its austere language, religious fervor, and historical context combine to form a work that is not merely a letter but a declaration of divine justice in the face of tyranny. As both a piece of historical testimony and a literary artifact, Fatehnamah continues to inspire debate, devotion, and scholarly inquiry.
