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Sikh Studies fellowships for students, artists & educators — ages 16+, fully virtual, applications open now.Four pathway...
07/18/2026

Sikh Studies fellowships for students, artists & educators — ages 16+, fully virtual, applications open now.

Four pathways:

📚 Emerging Scholars Research Fellowship — original research with a faculty mentor (ages 16–35 · apply by Aug 15)
🎬 Sikh Arts & Media Fellowship — film, music, writing & digital media (rolling admission)
🏫 Khalsa Education Fellowship — K–12 curriculum for Khalsa schools worldwide (rolling admission)
🎓 Senior Fellow Program — for Ph.D. scholars (apply by Aug 15)

Every fellow receives one-on-one faculty mentorship, a global cohort of peers, Harvard Sikh Center affiliation, and credit facilitation for enrolled students.

Apply → harvardsikh.org/research/

In December 1705, with forty Sikhs surrounded by an imperial army at Chamkaur, Guru Gobind Singh wrote a single Persian ...
04/29/2026

In December 1705, with forty Sikhs surrounded by an imperial army at Chamkaur, Guru Gobind Singh wrote a single Persian couplet that changed the legal status of every Sikh battle that would follow.

chu kār az hamah ḥīlatē darguzasht / ḥalāl ast burdan ba shamshēr dast — When every stratagem has failed and passed, it is lawful to take hand to sword at last.

The verse adapts one of the most celebrated ethical maxims in classical Persian literature, found in Saʿdī's Būstān and Gulistān — texts the Mughal court knew intimately. But the Guru alters the original at a critical point. Saʿdī wrote of a hand (dast); the Guru substitutes kār — matter, affair, the situation itself. Saʿdī described a person reaching for a sword in extremity. The Guru pronounces a verdict on a constitutional situation.

The Guru is not justifying himself. He is not asking the emperor for understanding. He is rendering a judgment — declaring, in plain legal language, that the conditions for lawful armed war have been met. The Guru is the one rendering that judgment.

This is what a sovereign does. A sovereign does not request permission to wage war. A sovereign declares when the legal conditions for war exist, and then acts. By rendering this verdict himself, Guru Gobind Singh asserts the same constitutional ground as Aurangzeb — grounded in something the emperor lacks.

The Sikh tradition calls this Pātshāhī Dāvā — Foundational Sovereignty. Sovereignty that does not depend on territorial control, dynastic succession, or imperial recognition.

The Guru is exact about the legal vocabulary. He uses ḥalāl — the technical Islamic-legal term for what is legally and ethically sanctioned. Aurangzeb claimed authority as protector of Islamic law. The Guru confronts him in Aurangzeb's own terms.

From this verse forward, the Ẓafarnāma is not a letter at all. It is the legal document by which a sovereign authorizes his war.

From Harpreet Singh, The Ẓafarnāma of Guru Gobind Singh: A Critical Edition, Translation, and Commentary (Cambridge: Harvard Oriental Series).

A new series begins today.In 1705, Guru Gobind Singh wrote a letter in Classical Persian to the emperor whose armies had...
04/16/2026

A new series begins today.

In 1705, Guru Gobind Singh wrote a letter in Classical Persian to the emperor whose armies had waged war against the Sikh capital at Anandpur, resulting in unimaginable loss for the Sikhs. That letter is the Ẓafarnāma — the Epistle of Victory. Not the victory of arms on a battlefield, but the victory of truth over power that had abandoned it.

The text runs to 111 verses composed in the mutaqārib meter — the meter of martial epic and classical wisdom, used by Firdawsī in the Shāhnāma, Niẓāmī in the Iskandarnāma, and Saʻdī in the Būstān. The Guru wrote not in a new form but in a tradition with its own standards of rule, and held the emperor to those standards.

Until now, scholars have worked on this text without a reliable edition. Nearly a third of all verses in modern printed editions suffer from serious defects — broken meters, missing rhymes, grammatical errors, and even manufactured readings found in no manuscript at all. Harpreet Singh's critical edition of the Ẓafarnāma, based on thirty-eight manuscript witnesses — including the Anandpurī bīṛ (1696), the Patna bīṛ (1698), the Bhai Manī Singh vālī bīṛ (1713), and the Aurangabad vālī bīṛ (1824) — is the most comprehensive reading of this text to date.
Over the coming weeks, we will walk through its key verses and turning points — one theme at a time. The Ẓafarnāma is more than political protest. It stands as a sustained inquiry into the nature of legitimate rule — a question as alive today as it was in 1705.

Follow along. Share with those who would want to read this text more closely.

From "Harpreet Singh, The Ẓafarnāma of Guru Gobind Singh: A Critical Edition, Translation, and Commentary (Cambridge: Harvard Oriental Series)."

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