On 29 March 1682, Bhai Nand Lal Ji escaped Aurangzeb and reached Anandpur Sahib to take refuge at the feet of Sri Guru Gobind Singh Sahib Ji. Let us take a brief look at the life of Bhai Nand Lal Ji. Bhai Nand Lal Ji “Goya” (1633–1713) was born in Ghazni (Afghanistan). His father, Chajju Mall Ji, was the munshi (scribe) of Prince Dara Shikoh and a renowned scholar. Bhai Nand Lal began writing poetry at the age of twelve and adopted the pen-name “Goya.” When he turned seventeen, his mother passed away, and two years later, his father also passed away. Bhai Nand Lal holds a special place in Gurmat history. Raised within Islamic educational and religious traditions, the influence of Islamic scholarship was clearly visible in him. He was a great scholar of Persian and Arabic. He not only knew how to read the Quran but could interpret it so skillfully that even senior clerics were left astonished. This later became a reason for his escape from Aurangzeb’s court, because Aurangzeb wanted him to be seen aligned with Islam—something Nand Lal did not accept. At one time, he taught Persian to Aurangzeb’s son Mu‘azzam (Bahadur Shah). Once, he came to Aurangzeb’s court to translate a Persian letter. His translation was so elegant that Aurangzeb expressed admiration. When Aurangzeb learned that he was a Hindu, he instructed the courtiers: either convert him to Islam or kill him. Aurangzeb could not tolerate that such a capable person would bring honor to another faith. This news reached Aurangzeb’s son as well. He warned Nand Lal, who became anxious and said: “My life is dear to me, and so is my faith. Where can I go to protect both?” The prince advised: “If you want safety for your life and religion, go to Anandpur.” That very night, with the help of Muslim administrators and followers, Nand Lal escaped from the fort of Agra and reached Anandpur Sahib. Guru Sahib was pleased to see his scholarship, but to protect him from pride, Guru Sahib assigned him the seva of washing langar utensils. Initially, Nand Lal did not like this service. He thought the Guru would ask him to recite poetry, yet he was given the task of cleaning utensils. Still, he accepted the command. As he continued doing the seva, his ego gradually dissolved. After some time, he was appointed head of a langar section. One day, Guru Sahib decided to inspect the langar management. Disguised, Guru Sahib visited different langar kitchens and said: “I have been hungry for two days, I have come from far away, please give me something to eat.” Since it was not the scheduled langar time, several heads replied that the langar was not ready and asked him to return later. Then Guru Sahib went to Bhai Nand Lal’s langar and said the same. Nand Lal welcomed him with great respect, seated him on a cot, washed his feet with warm water, and said: “Please rest; I will quickly bring whatever can be prepared.” He served whatever was available with love and honor. Guru Sahib then revealed himself and said: “I am very pleased, Nand Lal—ask for something.” Nand Lal replied: “Grant me a place at your feet; I need nothing more.” On another occasion, Guru Sahib went for a walk with Nand Lal and other Sikhs. Along the way, Guru Sahib picked up a stone, threw it into a river, and asked: “Why did the stone sink?” The Sikhs answered: “Because it is heavy.” Guru Sahib repeated this a few times, asking the same question. One Sikh became irritated and said: “You already know the stone is heavy; that is why it sank.” The fourth time, Guru Sahib asked Nand Lal: “Why did the stone sink?” Nand Lal’s eyes filled with tears. He said: “O Sovereign, I did not see the water, nor the stone. I only know this: whatever slips from your hand, sinks.” Such was his love and devotion. Guru Sahib again asked him to request something. Nand Lal said: “What can I ask? In your face I behold the entire universe; in your hair I see this world and the next. What more do I need?” When Guru Sahib insisted, Nand Lal made one request: “When I die, may the ashes of my body touch no feet other than your feet.” After that, he remained inseparable from the Guru—until the time Guru Sahib had to evacuate Anandpur, when Guru Sahib himself sent him back. With tears in his eyes, Nand Lal said he wished at least to stand guard outside the beloved Guru’s tent. Guru Sahib placed a pen in his hand and said: “Those who wield the sword must fight with the sword; you have been given the pen. This pen carries more power than a soldier’s arms. It teaches virtue, faith, meditation, and noble conduct. This is your command.” Before leaving Anandpur, Guru Sahib, after careful consideration, permitted him to return to Multan. Some lines written by Nand Lal about Guru Sahib are: (The Persian couplets remain as they are.) Bhai Nand Lal was born in 1633 in Ghazni in the home of Chajju Ram Khatri, a famous scholar of Arabic and Persian. Chajju Ram learned Sanskrit, Hindi, Arabic, and Persian from his father and later pursued advanced studies in Arabic and Persian. Seeking livelihood, he moved from Multan (Punjab) to Ghazni, where the ruler Nawab Mu‘ayyuddin appointed him as his Mir Munshi (chief scribe). Bhai Nand Lal was born there. At age twelve, according to custom, a Ramanandi Bairagi spiritual head wanted to place a wooden-bead necklace around his neck. The young Nand Lal respectfully refused, saying: “The choice of religion and spiritual path is not a ritual bond for me. I will search for my own spiritual guide through inner awakening.” Little did anyone know that the perfect guide he sought would be Sri Guru Gobind Singh Ji. After the deaths of his parents, he returned to Punjab and lived in Multan. His scholarship became widely known; the governor of Multan summoned him and appointed him Mir Munshi (Diwan), a position he served faithfully for six years. Later he went to Agra and became Mir Munshi to Prince Mu‘azzam (Bahadur Shah). The prince admired his qualities and scholarship, but this very fame became a source of danger, forcing him to flee to Anandpur Sahib. Bhai Nand Lal began writing Persian poetry at the age of twelve under the pen-name “Goya.” He was among the 52 poets of Guru Sahib’s court. Through poetry, he presented Sikh thought; Guru Sahib renamed his “Bandagi Nama” as “Zindagi Nama.” He married into a devout Sikh family and became not only a believer but fully convinced of Gurmat. He had two sons: Lakhpat Rai and Leela Ram. A total of nine works (including Tankhah Nama and Rehit Nama) are available: Diwan-e-Goya, Zindagi Nama, Jot Bikas (Persian), Jot Bikas (Hindi), Ganj Nama, Tosiif-o-Sanaa, Arzul Alfaaz, Dastoor-al-Insha, Khatima. Just as reading Sri Guru Granth Sahib is essential to understand Gurmat, reading Bhai Gurdas Ji’s Vaaran and the compositions of Nand Lal Goya is also important, because they reflect the direct influence of Guru Gobind Singh Ji’s company. His writings align deeply with Gurmat principles. He calls faith in Waheguru and remembrance of the Divine the greatest spiritual wealth and the foundation of life. He regards devotion in the company of the holy as noble—wherever it may be—without limiting worship to any specific religious structure. Although his writings show deep Islamic scholarly influence, he never deviates from Gurmat principles and presents them beautifully. In his later years, as he was 33 years older than the Tenth Master, Guru Gobind Singh Ji sent him to Multan before the final battle of Anandpur due to the fragile situation. There, he lived to the age of 80 and passed away in 1713, returning to the Guru’s embrace. Iqbal’s couplet suits him well: “Sometimes, in mountains and deserts, a man is born whose pride turns a pebble into a gem.” Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh.
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