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L-7 & Title.Pmd M.A. (SIKH STUDIES) Part-I Paper-VI SIKH SCRIPTURE AND LITERATURE II LESSON NO. 7 Bhai Nand Lal : Life and Works A glimpse of the personality of great thinker can be had from his writings. Twareekh-e-Adeebat-e-Iran mentions somewhere that for evaluating the poetry of a poet, you must be conversant with his life because the creation definitely has on itself a bearing of the creator. We can understand Bhai Nand Lal in this very context. He had the privilege to be the most beloved poet among those patronised by Guru Gobind Singh. He also obtained the revered prefix of Bhai with his name from the Guru. Bhai Nand Lal’s father Chhajju Mal was a renowned scholar of Arabic and persian languages. He migrated to Ghazni (Afghanistan) from India in 1630 in the pursuance of his livelihood. There he was appointed as Mir Munshi a royal position called ‘Deewan’ also Deewan’s status was equivalent to than of a minister in the courts (Durbars) of Muslim Kings in the past to the ruler Nawab Muayyudin on account of his qualities of head and heart. This fact has been ratified by Bhai Kahan Singh in his encyclopaedia ‘Mahan Kosh’ and by Principal Haribhajan Singh in biography of ‘Bhai Nand Lal Goya.’ Till the age of fifty, Chhajju Mal has no issue at all because every baby taking birth in the house used to die immediately thereafter. At last Nand Lal was born in 1633 in Ghazni. There is however, a difference of opinion regarding the birth of Bhai Nand Lal. According to Dr. Ganda Singh, the eminent historian, Munshi Chhajju Mal reached Delhi in search of livelihood and due to his educational qualification, got employed in Daru Inisa-e-Shahi. As such there is a possibility of Bhai Nand Lal’s birth in Delhi also. Although there is no authentic information regarding his birth yet from different resources it can be assessed that he must have been born around 1633 in Delhi or Multan. Dr. Ganda Singh writes in his book ‘Bhai Nanad Lal Granthavali’ that Nand Lal’s father Chhajju Mal was a well known scholar of Arabic and Persian– When Munshi Chhajju Mal reached Delhi to look for a job there, he got appointed there in the Shahkhana. Here he met Prince Dara Shikoh who was a great sanskrit scholar and held Hindu scriptures in with great reverence. His translation of upanishads and other Hindu scriptures into sanskrit and persian stands testimony to this fact. Dara Shikoh was so impressed with Chhajju Mal’s personality that he made friends with him. The ability and honesty of Chhajju Mal made a niche in Dara Shikoh’s heart so much so that when ShahJehan, the emperor sent Dara Shikoh on the first expedition of Kandhari 36 M.A. (Sikh Studies) Part-I 37 Paper-VI in 1639, the prince took Chhajju Mal along as his Mir Munshi. Here Chhajju Mal was elevated to the position of Deewan. Entrusting a lot of financial, managerial and martial responsibility to him, Dara Shikoh himself came back from Kandhar. Nand Lal was a precocious child in his childhood. It does not sound cogent that a child of six years should be a knower of languages as difficult as Arabic and Persian. Similarly at the age of twelve, when in keeping with the family tradition, his father arranged consecration ceremony, he refused to oblige the family priest. Being a boy of contemplative and philosophical propensities, he politely told the priest that unless personally convinced, he would never adopt any particular religion. This incident has also been quoted by principal Hari Bhajan Singh who writes that Nand Lal respectfully refused to wear the rosary of wooden beads which was likely to be broken asunder any time. He rather demanded a rosary of spiritual attributes which may be helpful to him in the temporal as well as post-temporal life. The choice of religion is no technical ritual or a routine ceremony. Therefore he would choose a spiritual mentor only after a thorough investigation. Despite repeated persuasions of his father, the boy Nand Lal remained adamant on his stand. Eventually, the family priest told Nand Lal’s father, “The boy is very intelligent. Let him choose his master himself.” The father however managed to put up with the obduracy of the son and never mentioned it again. Bhai Nand Lal was only sixteen years old when his father passed away in 1652. Father’s untimely death was a great shock to the teenager Nand Lal. As per the tradition, the bereaved son tried to get his father’s job but Dara Shikoh, the patron of Chhajju Mal had left Ghazni by that time. The new ruler was not aware of the erudition of Nand Lal. Being tender of age, he could not attract much attention. Therefore Nand Lal was given a commonmanly treatment and offered a humble job. But the self-esteemed youngman refused the offer and decided to come back to India, his motherland. Having sold off all his property in Ghazni, he joined the caravan bound for Multan, alongwith his two brothers and two servants and settled at Multan, one of the well–known cities of India. This city was a trade hub for the traders of Punjab and Delhi. In Multan, Bhai Nand Lal Socialised with its citizens at large. He started living in the Delhi Darwaza locality of Multan. In due course of time this locality came to be known as AghaPur as the servants who accompanied Nand Lal to Multan from Ghazni addressed him as Agha with difference. A dweller of Aghapur locality married his daughter to him in recognition of his qualities. The bride was devoted to the Abode of the Guru (Guru Ghar). Bhai Nand Lal who already had an unflinching faith in the Guru Ghar, now M.A. (Sikh Studies) Part-I 38 Paper-VI found an equally devout consort for nurturing their common faith. He memorised a sizeable part of the Gurbani. A thorough study of Gurbani and the history of Gurus burnished the intellect and experience of Bhai Nand Lal still further. He authored some books like Tausif-o-sana during this period and continued with his service of educating the seekers. Taking cognizance of Bhai Sahib’s ability and erudition, the ruler of Multan, himself called him and appointed him as Mir Munshi or Deewan. He enjoyed this position for 6 years and resigned thereafter. Two sons– Lakhpat Rai and Leela Ram– were born to the wife of Bhai Nand Lal. The descendents of Leela Ram Still inhabit the cities like Bahawalpur and Multan. Entrusting the responsibility of household affairs entirely to the family of his in-laws, Bhai Nand Lal set out for Amritsar with a strong craving to visit the sanctum sanctrum. After his desire to see the holy seat of the Guru at Amritsar was fulfilled, he came to Anandpur Sahib for meeting Guru Gobind Singh. A glimpse of the Master turned him in to his devout Sikh (disciple) for ever. For sometime Bhai Nand Lal remained in the service of his master at Anandpur Sahib and then went to Agra. There he was appointed as Mir Munshi to Muazzim, the elder son of Aurangzeb. His scholarship added to this working capacity on one hand and caused tension for him on the other. A verse from Quran was explained in the court of Aurangzeb but the interpretation was not up to the satisfaction of the king. When the prince Muazzim got it interpretted from Bhai Nand Lal and presented it before his father, he was astonished at this rarest of the rare interpretation. But when Aurangzeb came to know that these meanings came from Nand Lal who was a non-Muslim, he felt greatly irritated while it the interpretation been made by some Muslim scholar, he would have been genuously rewarded by the king. Muazzim was well familiar with his father’s mood. Therefore he apprised him with the situation and asked Nand Lal to decide as he deemed fit. A disappointed Bhai Nand Lal again set out for Anandpur Sahib. During all this while, he recited many verses which form a part of his book ‘Zindginama.’ During his stay at Anadpur Sahib, Guru Gobind Singh sent him to Multan where also he maintained his love and admiration for the Guru (the master) and Guru Ghar (The Abode of the master). At the age of 72 he passed away in 1705. During his mundane existence, Bhai Nand Lal authored the following books– 1. Tausif-o-Sana (Arabic and Persian–Poetry and Prose) 2. Jot Bigas (Hindi Punjabi–Poetry) 3. Jot Bikas (Persian–Poetry) 4. Dastur-al-Insha (Persian–Poetry) M.A. (Sikh Studies) Part-I 39 Paper-VI 5. Arz-ul-Alfaz (Persian) 6. Ganj-Nama (Persian Poetry and Prose) 7. Rehatnama (Punjabi Poetry) 8. Tankhahnama (Punjabi Poetry) 9. ZindgiNama (Persian Poetry) 10. Deewan-e-Goya (Persian Ghazals) Under our syllabus, we shall study the following two writings of Bhai Nand Lal : 1. Rehatnama 2. Tankhanama Rehatnama : There are two aspects of human life social and religious. In spiritual parlance these are respectively known as Panthak (Community- linked) way of life and Shakhsi (Individual) life-style. Bhai Nand Lal’s conversation with Guru Gobind Singh in question-answer style on these subjects is commonly known as Rehatnama i.e. code of conduct. According to Prof. Piara Singh Padam the word ‘Rehatnama’ is a combination of two words, one Punjabi ‘Rehat’ i.e. life and Persian ‘Nama’ which means a piece of writing.
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