Bhai Mani Singh Ji

Bhai Mani Singh was born at a village named Kailbowal. The village was later destroyed during Nadar Shah's invasion. Its ruins are near Sunam, district Patiala. His father was a Jat Sikh, named Chaudri Kala. His parents called him Mania. When he was about five years of age, his parents visited Anadpur. They did so to see and pay homage to Guru Tegh Bahadur. Guru Gobind Singh, then known as Gobind Rai, was about the same age as Mania. They became playmates and friends. When Chaudri Kala and his wife decided to return home, Mania refused to accompany them. He expressed a wish to stay at Anandpur and play with Gobind Rai. His wish was granted. He became a life-long companion and devoted Sikh of Guru Gobind Singh. Mata Gujri took charge of Mania. She treated him like her own son. The playmates lived together, dined together, played together and learnt together. Mania became a great scholar. 

When Guru Gobind Singh introduced his new baptismal or Amrit ceremony, he baptized his playmate Mania, too. Thereupon, Mania became Mani Singh. the Guru held him in high esteem and consulted him on all matters. When Guru Gobind Singh evacuated Anandpur in 1704, Bhai Mani Singh was with him. Under the Guru's orders, he conducted Mata Sahib Kaur and Mata Sundri to Delhi. There he busied himself in serving them. 

In 1705-06 he accompanied them to Damdama Sahib. There under Guru Gobind Singh's direction, he wrote a copy of Guru Granth Sahib. Later he accompanied the Guru to the Deccan. When the Guru was about to depart from this world, he sent Bhai Mani Singh to Delhi alone with Mata Sahib Kaur. At Delhi, he busied himself in serving Mata Sahib Kaur and Mata Sundri. He also did much to preach and popularize the Sikh faith. After the martyr of Baba Banda Singh Bahadur some Sikhs began to regard him (Banda Singh) as Guru. They were called Bandeis. But the strict followers of Guru Gobind Singh, or Tatt Khalsa, believed that the system of personal Guruship had ended with the Tenth Guru. The Bandeis began to claim that they should have an equal share in the management of the Gurdwaras and other affairs of the Panth. But the Tat Khalsa refused to accept this claim. They did not favor such divisions in the Panth. 

Still, the Bandeis persisted in their claim. Much tension was created between the two parties. 

Mata Sundri, who was residing at Delhi, became aware of these troubles. She sent Bhai Mani Singh to Amritsar, with Sri Kirpal Singh, the maternal uncle of Guru Gobind Singh. He was charged with the duty of bringing about peace and unity among Singh. He was appointed Granthi (or head priest) of the Darbar Sahib. He was asked to organize the service in the Gurdwara and to manage its affairs. He was further told by her, 'Don't send any money from the offerings to me. The whole income should be spent there. It should be spent in maintaining the service, langar, and other needs of the institution. Bhai Mani Singh and his companion arrived at Amritsar in the beginning of 1721. In the consultation with the notables of the city, they put the affairs of the Gurdwara in order. A few days later it was the Vaisakhi fair. Elaborate arrangements were made for the grand celebrations. Thousands of Sikhs gathered around the tank. The Tatt Khalsa and the Bandeis also gathered in large numbers. 

They were preparing to come to blows. But Bhai Mani Singh came between them and saved the situation. He suggested that instead of fighting, they should decided their claim be casting lots. He took two slips of paper. On one he wrote, 'WaheGuru Ji Ki Fateh'. These words were used by the Tatt Khalsa when meeting and saluting each other. On the other slip he wrote, 'Fateh Darshan'. These words were used by the Bandeis for the same purpose. Both slips were immersed in the water at Har Ki Pauri. The agreement was that the party whose slip rose first to the surface, would be considered to have carried the day. For some time neither slip came up to the surface. It seemed as if both the slips had sunk for ever. The parties stood in great suspense. At long last, the slip with Waheguru Ji Ki Fateh came to the surface. The Tatt Khalsa was declared to have won. The Bandeis took it as the Guru's verdict. They agreed to give up their claim. 

In this way, on account of Bhai Mani Singh's wisdom and sweetness, the dispute was settled in a peaceful manner. Bhai Mani Singh was the most learned and respected man of his time. As Granthi of Darbar Sahib, he did very valuable work for the Panth. His masterly exposition of Gurbani was appreciated by all. It drew an immense congregation every day. His saintly life and affectionate manners won everybody's esteem and admiration. He wrote a number of scholarly books, like the Gyan Ratnavali. He also compiled the Dasam Granth. For years the Muslim rulers had carried on a large scale massacre of the Sikhs. All efforts was made to prevent the Sikhs from assembling in their favorite shrine, the Darbar Sahib, Amritsar. Therefore, for years the Diwali festival had not been held there. In the year 1738, Bhai Mani Singh applied to the governor of Lahore for permission to hold the Diwali festival in the Gurdwara. Permission was given on condition that Bhai Mani Singh should pay to the government 5000 rupees after the affair. The fair was to last for ten days. Bhai Mani Singh hoped that he would be able to pay the sum out of offerings to be made by the Sikh visitors. He issued invitation to the Sikhs of all places. In response to that invitation, thousands of them started from their homes. 

But the governor's intentions were not good or friendly. He sent a large force to Amritsar under the command of Diwan Lakhpat Rai. This man was a bitter and sworn enemy of the Khalsa. The governor said that the force was intended to keep order. But the real purpose was to prevent the Sikhs from gathering in large numbers. The force was stay at Ram Tirath, near Amritsar. It was to march towards the city on the day of the fair. Seeing it advancing towards the city, the Sikhs would be frightened, and would disperse of their own accord. Bhai Mani Singh knew that Mughals don't like Sikhs so they are here to kill the Sikhs because a large number of Khalsa was going to gather. So Bhai Mani Singh issued an order to all Sikhs to not to come to the festival. 

Bhai Mani Singh Ji refused to pay the tax for Sikh gathering at Amritsar, which was supposed take place on Diwali day but was cancelled. On refusing to pay the 5000 gold coins worth of tax, Bhai Mani Singh Ji was arrested by the Mughal police force and brought to Lahore to the court of Zakhriya Khan. Bhai Mani Singh Ji greeted Zakhriya Khan with Guru Gobind Sing Ji’s salutation, “Waheguru Jee Ka Khalsa, Waheguru Jee Ki Fateh (the Khalsa is Waheguru’s, the victory is Waheguru’s).

Listening, Zakhriya Khan became enraged and said, “O Mani Singh, open your eyes and see, you are that this moment not walking in the parkarmaa of Harimandar, where you shout these slogans! You are now in Lahore, in Zakhriya Khan’s court, where the air says, “Allah is great, Allah is great”, where do you get the nerve to say your Sikh slogans? Bhai Mani Singh said with might and power, “you haven’t met a fox today, you have today met a lion of Guru Gobind Singh Ji!”

Zakhriya Khan contained his anger and said, “O old man, you are no longer young. If you convert into my religion, then I will convert the remainder of your life into happiness and pleasure. I will give you many wives, I will give you land and will give you a throne to sit on. O Mani Singh, what is the difference, before you read Gurbaani and now can you read the Qur’an. Before you used to say ‘Waheguru’, now you can say ‘Allah is Great’. What is the difference in this?”

Bhai Mani Singh, who was an educated Sikh, said, “O Zakhriya Khan, remember, we have no anger or hatred with your religion.” Bhai Sahib quoted Gurbaani:

Fareedaa be nevaajaa kutiyaa, eih naa bhallee reeth. Kabhee chal naa aayiaa panjey vakhat maseet. ||70||  

Fareed: O faithless dog, this is not a good way of life. You never come to the Mosque for your five daily prayers.
(Ang 1381, SGGS).
 

Aval Allah noor upaayiaa, kudrat ke sabh bandey. Eik noor te sabh jag upjiyiaa, kaun bhalley ko mandey. ||1||  

First, Allah created the Light; then, by His Creative Power, He made all mortal beings. From the One Light, the entire universe welled up. So who is good, and who is bad?
(Ang 1349, SGGS)

“O Zakhriya Khan, remember, in the religion we were born, in that religion we will breath our last breaths. You say you know the stories about the Sikhs. Do you know that Guru Nanak Ji planted the flower of Sikhi and that even a storm cannot uproot that flower. Not even a storm! It is that type of flower which is does not bend down but instead breaks,” said Bhai Mani Singh Ji.

Shakespeare says: “Those who face the storm, they stay; those who bend, they break.”

Gurbaani says:

Purjaa purjaa katt marai, kabhooh naa chhaadai keyt. ||
He may be cut apart, piece by piece, but he never leaves the field of battle.
(Ang 1105, SGGS).
 

Zakhriya Khan replied to Bhai Mani Singh Ji, “Your talk is very big Mani Singh. Remember, I will give you that type of torture; I will decree that type of fatwaa, legal decree, that you will shake and tremble. 

With a smile one his face, Bhai Mani Singh Ji answered back, “The land can shake, the sky can tremble, but a Sikh of Guru Nanak Ji cannot tremble or shake. Sikhi is that religion, whose fifth Guru, Guru Arjan Dev Ji sat on a hot plate and faced tortures. It is that religion, that in order to keep it alive, children aged 5 and 7 years old gave up their lives but not their religion. Remember Zakhriya, I will die for my religion, but will not do what you say.”

The next day, Zakhriya Khan called the Qazi. “O Qazi, from your book of Shari’a Law, I want you declare a fatwaa (legal judgement), such a fatwaa that the whole earth and sky will tremble,” said Zakhriya Khan. The Qazi opened the Book of Shari’a and announced the fatwaa: “May this Kaafir (Infidel) be cut piece by piece, limb by limb.”

Listening, Bhai Mani Singh started to stump his foot into the ground in frustration. Zakhriya was standing by and said, “O Mani Singh, you got scared? You seemed be getting frustrated. We have only made you listen to the fatwaa, we have yet to cut you limb by limb.”

Staring into Zakhriya Khan’s eyes, Bhai Mani Singh said, “O Zakhriya Khan I am not scared. I am frustrated with my Guru, Guru Gobind Singh Ji.” He replied, “Obviously you were going to get frustrated with your Guru! What have you got out of your Guru’s Sikhi? Having a fatwaa of being cut limb by limb. You still have time to convert to Islam.”

Bhai Mani Singh answered back, “This is not the case. I am frustrated with my Guru because when I left Amritsar, I did an Ardaas. “O King and Master, may each hair on my body be accepted for GurSikhi.” But instead why have my limbs only been accepted and not each hair on my body. What shortage (kammee) was there in my Ardaas?”

“You seem to talk lots, but remember yet you have not seen the face of the executioner. When you see him you will get frightened,” said Zakhriya Khan. The executioner arrived. In his hand is a blade. “O executioner, sharpen up your blade and I will sharpen up my mind,” said Bhai Mani Singh to the executioner. The executioner replied, “I will sharpen my blade with sand. What will you sharpen your mind with?” Bhai Mani Singh answered him, “O executioner, with the sand you are going to sharpen your blade, that sand can break because man made it. But Akaal Purakh makes the sand I am going to use. That sand is, Naam, that sand is Gurbaani. I will sharpen my mind with Naam and Gurbaani.”

Now the executioner sharpens his blade with sand and Bhai Mani Singh Ji sharpened his mind with Naam. He recited Japji sahib and finishing reciting Gurbaani he roared a loud jaikaara, “Boley so nihaal! Sat sri Akaal!” With a glowing face with the power of Naam and Gurbaani, Bhai Mani Singh Ji shouted to the executioner, “Come on executioner, now me and you will talk.” A wooden block was brought forward. Bhai Mani Singh came forward saying “Satnaam Waheguru” he put forward his right hand on the wooden block. 

The executioner makes his mark on Bhai Mani Singh’s fingers. Bhai Mani Singh Ji pulls away his hand. “Mani Singh, you got scared! Before you were talking so much, yet this is the first cut. You couldn’t even handle the first cut, yet we are going to cut you limb by limb, your whole body,” said Zakhriya Khan.

 

Bhai Mani Singh Ji replied back, “O executioner, what were your orders? You were ordered to cut me piece by piece. You have left all my fingers. Zakhriya Khan, ensure your servant doesn’t disrespect your orders and I will not disrespect my Father, Guru Gobind Singh Ji Paatshaah’s orders.

Piece by piece, Bhai Mani Singh Ji’s body was cut to bits. Bhai Mani Singh Ji only recited Gurbaani, and it was what he had lived and breathed.

Purjaa purjaa katt marai, kabhooh naa chhaadai keyt. ||
He may be cut apart, piece by piece, but he never leaves the field of battle.
(Ang 1105, SGGS)

Saying ‘Satnaam Waheguru’ Bhai Mani Singh Ji’s fingers, wrist, elbows, shoulder, toes and knees were all chopped on the wooden block. There was a pool of blood. The body lay severed into pieces. No arms, no legs. 

Mera Sir Jaava Taa Jaava Par Meri Sikhi Sidq naa jaave. ||
If my head goes then so be it, but may I never give up my Sikh faith.
(Sikh proverb)

Bhai Kanhaiya Ji

- Fore-runner of Red Cross.

Bhai Kanhaiya, later on, the founder of the Seva Pant, used to serve drinking water to the wounded Turk soldiers alongwith the Sikh soldiers. Some people complained to Guru gobind singh on this account. Guru Ji enquired from Bhai Sahib about that, to which Bhai Ji replied "I see you alone, my master in every person, I cannot distinguish between the Turks , the Sikhs and You."

The Tenth Master not only appreciated his benevolent act but took out a bottle of ointment and gave it to him, to apply it to their wounds. Bhai Kanhaiya is rightly called the fore-runner of the modern Red Cross.
Bhai Kanhaiya (1648-1718), was born in a Dhamman Khatri family of Sodhara near wazirabad in Sialkot district (now in Pakistan). His father was a wealthy trader, but he himself being of a religious bent of mind left home when still very young and roamed about with sadhus and ascetics in search of spiritual peace. His quest ended as he met Guru Tegh Bahadur (1621-75) and accepted initiation at his hands. Kanhaiya established a dharamsala at Kavha village in the present Attock district of Pakistan which he turned into a preaching centre. His special mission was selfless service of humanity with no distinction of nationality, caste or creed. In 1705, he was on a visit to Anandpur when Anandpur was invested by a combination of hill troops and the imperial army. During the frequent sallies and skirmishes, Bhal Kanhaiya used to roam around serving water to the wounded and the dying without distinction of friend and foe. Some Sikhs complained to Guru Gobind Singh that Kanhaiya had been resuscitating the fallen enemy soldiers. As Guru Gobind Singh summoned Bhai Kanhaiya and told him what the Sikhs had said, he spoke, "Yes, my Lord, what they said is true in a sense, but I saw no Mughals or Sikhs in the battlefield; I only saw the Guru's face in everyone." The Guru, pleased with the reply, blessed him and told his Sikhs that Kanhaiya had understood his teaching correctly.
After the evacuation of Anandpur, Bhal Kanhaiya retired to Sodhara where he died in 1718.


Young Bhai Kanhaiya in search of peace and truth in the company of mendicants, sadhus and faquirs.

Bhai Kanhaiya ends his quest for peace and truth after seeking refuge of Sri Guru Teg Bahadur Ji at Anandpur Sahib by becoming His disciple and absorbing the tenets of the Sikh way of life.

Bhai Kanhaiya serves devotedly in the Guru's stable and langar (kitchen). His devotion, dedication and selfless service so impressed the Divine Master that He advised him to travel and preach such virtues to others and serve humanity at large.

Bhai Kanhaiya, on reaching Kavha, (district Attock, now in Pakistan), established a dharamsal providing much sought-after water, peace and resting place to the wayfarers. It soon developed into a centre for religious learning and selfless service.

Bhai Nand Lal Ji

Nand Lal, a great scholar of Persian, was one of the fifty-two poets. of Guru Gobind Singh. He was born at Ghazni in Afghanistan in 1633 AD and was thus twenty-three years older than the Guru. His father was Diwan Chhajju Ram, Mir Munshi or chief secretary of the Governor of Ghazni.

Nand Lal was an intelligent child, and in a short time acquired great efficiency in Persian and Arabic. He bad a natural aptitude for poetry and began composing verses in Persian even at the young age of twelve under the penname Goya. He lost his mother at the age of 17, and father when he was 19. Finding no suitable opening for his talents in Ghazni, Nand Lal decided to migrate to India. Having sold his ancestral property he journeyed along with his two brothers and two Pathan servants through Kandhar and Bolan Pass and settled down at Multan. He bought a house and took a local Sikh girl as wife. The Nawab offered him a job and soon appointed him Mir Munshi. He was sent on an expedition against a notorious dacoit Sahu who was captured and 700 of his followers were slain.

Multan, "the abode of dust, heat, beggars and graveyards,"1 as a popular proverb says, appeared a poor substitute for Ghazni, a lovely place at a height of 7,000 ft. He did not like the place and migrated to Delhi. He came to the notice of Prince Muazzam, later on Emperor Bahadur Shah, who took Nand Lal in his service. Once the King of Iran sent a letter to Aurangreb. The Emperor asked his nobles including his eldest son, Prince Muazzam, to prepare the draft of its reply. The Prince's draft written by Nand Lal was considered the best and was despatched. On another occasion a discussion arose in the court of Aurangzeb about the meaning and interpretation of a certain verse in the Holy Quran. The Muslim theologians failed to satisfy the Emperor. Prince Muazzam was also there. He talked about this matter to Nand Lal who immediately gave its version. The Prince conveyed it to the Emperor who was highly delighted. He inquired who bad given that definition. On hearing the name of a Hindu he felt upset, because he did not like a Kafir's mastery over the sacred text. He suggested that such a man of learning should be persuaded to embrace Islam. In a public durbar he was awarded a robe of honour and a cash prize of Rs. 500.

When Prince Muazzam was imprisoned by Aurangzeb in 1686, Nand Lal lost his job. Aurangzeb wanted to retain Nand Lal in his court after converting him to Islam. On his persistent refusal, it was feared that he would be put to death. Nand Lal left for Northern India. At his departure he composed the following couplet

Dil-e-zalim ba qasad-e-Kushtan-e-Ma ast,
Dil-e-mazlum-e-ma-ba-su-e-Khuda ast.

Nand Lal's wife belonged to a Sikh family of Multan. She daily recited Gurbani and knew Gurmukhi. As Nand Lal also had a religious bent of mind, he sang the Gurus' hymns and picked up Gurmukhi. In those days Guru Gobind Singh's name was on the lips of everybody in Northern India. He made up his mind to wait on him. Leaving his family at Multan, he made for Anandpur alone. It happened about the beginning of 1689.

Nand Lal lived in a small house, and did not call on the Guru. He thought if his poetry was of any worth, the invitation must come from the Guru. He composed a poem in Persian and sent it to the Guru. He said:

How long shall I patiently wait?
My heart is restless for a vision of thee.
My tearful eyes, says Goya,
Have become flooded with streams of love,
Flowing in a passionate affection towards thee.

The Guru kept silent. He expected that the writer would present himself at his durbar of his own will.
A few days later Nand Lal composed another poem to the same effect and sent it to Gobind Rai.

My heart burns in separation of the beloved,
My soul is aflame with a passion for him,
I am so much enveloped in these flaming emotions,
That whoever sees me in this plight
Burns like pinewood that catches fire.
I am not the only one burning in these flames,
The whole world around me is ablaze.
I am burning on the embers of separation,
Just as a chemist burns chemicals on a furnace.
Blessed be thou O heart of Goya,
For being burnt in passionate flames of love. -

The Guru invited Nand Lal to meet him. Gobind Rai, 23 years old, possessed a dazzling personality. He was sitting in a durbar. At first sight Nand Lal was struck at the splendour and grandeur of the court and at the radiance of the Guru's face. He spontaneously addressed the Guru thus:

0, The prince of heaven ! The king of the beautifuls! Pray do not become more beautiful. I have no more strength left in me. Allured, charmed and fascinated by thee, I sacrifice myself unto thee !

Glory, glory, O beloved!
He was offered a seat. Nand Lal immediately composed a poem on the spot and said.
My life and faith are held in bondage,
By your sweet and angelic face
The glory of heaven and earth,
Is hardly worth
A hair of your golden locks.
0, how I can bear the light,
Shed by the piercing glance of your love,
To ennoble and enlighten life,
A glimpse of the beloved is enough.

Guru Gobind Rai gently smiled and gave him a penetrating glance. Nand Lal at once said:

From the beautiful bow of your eye-brow
You shot the arrow of your glance;
The arrow of love is through my heart,
There is no cure, no remedy,
The eyes that are half closed with joy
Caught from the beam of the face,
Look not at anything else.
If in their way, a thousand thrones wait for them.
The joy-sealed eyes have no time to cast
Even a passing glance on the jewelled crowns.1

Nand Lal was admitted to the court as the topmost poet. One day Nand Lal presented the Guru with a collection of his poems entitled Bandgi Nama (The Book of Homage). The Guru replied in the follow­ing Persian verse changing its name from Bandgi Nama to Zindgi Na,na (The Book of Life):

Ab-e-haivan pur shud Chun jam-e-o
Zindgi Nama shud Bandgi Nama-e-o'

[When his goblet was filled with the water of life, His Bandgi Nama became Zindgi Nama.]

On another occasion Nand Lal said

Ma ra bayak ishara-e-abru Shahid kard,
Aknun i!aj nest kth tir az kaman guzasht.

[I was made a martyr by one gesture of your eyebrow;
There is no remedy now as the arrow has left the bow.]

At another place he observed:

Zahe sahib due raushan zani ire ar if-e-kamil.
Kih bar dargdh-e-Haq peshani-e-o daima me bashad.

[Behold the lord of the heart, enlightened in mind, perfect holy man.
Whose forehead is always at the door of God.]

Nand Lal calls the Guru king:

Ma bapa-e-Shah sar afganah em, Az do alam dast ra afshandah em

[I have placed my head at the feet of the King, I have given up both the worlds]

Guru Gobind Singh was involved in several battles against the hill rajas and the Mughal governors of Jammu, Lahore and Sarhind. Besides the hill rajas also revolted against the Mughal government. When the Panjab officials had failed to suppress them, Emperor Aurangzeb ordered his son Muazzam to chastise the rajas and the Guru. The hill rajas fled into the high mountains. Their territory was looted and destroyed. In the campaign which took place in 1698 AD. the Guru was left unmolested mainly due to the pleading of Bhai Nand Lal. He assured the Prince that the Guru was a mere saint, and he had nothing to do with the revolt of the rajas. He was also convinced that the Guru could be of great help to the Prince in his struggle for the throne. About the Prince the Guru writes in Bachitra Natak:

"He had demolished the houses of disloyal persons to the Guru.
God himself saved all his true followers.
Not a hair of them was touched."

At Anandpur there were several free community messes for the poor and needy. One day all the nobles began to praise their own free kitchens. Guru Gobind Singh in disguise of a rustic called at every­one of them, and he found only Nand Lal's langar working properly.

In 1700 AD, Holi was celebrated on a grand scale by Guru Gobind Singh at Anandpur. On this occasion Nand Lal composed a poem in Persian in which he said

Holi has made lips beautiful like a flower bud. Rose water, amber, musk and saffron water fell like rain on all sides. Chun ba ran barishe az su basu kard). The scattering of gulal by the Guru turned every­thing red. (Zamin-o-asman ra surkhra kard). The pistons filled with saffron-coloured water imparted lovely tinge to the uncoloured. When my king put on the coloured neck cloth, both the worlds became happy through his kindness.


Do alam gasht rangin az tufailash.
Chun Shaham jama rangin dar gulo kard.1

Nand Lal was with the Guru up to December 1704. The Guru's family was separated from him in the battle of Sarsa river. The Guru's 80-year-old mother with her two youngest grandsons went with their cook. Mata Sundari and Mata Sahib Kaur remained with Bhai Mani Singh. Nand Lal soon joined them. He had lived at Delhi earlier for several years, and had contacts with influen­tial, liberal-minded nobles at the court. It appears probable that the two ladies went to Delhi under Nand Lal's guidance, otherwise they would not have one to the imperial capital. Nand Lal must have thought that the ladies' safety and security could be assuredt there against Wazir Khan's wrath. His jurisdiction extended up to the borders of Panipat.

After the death of Aurangzeb in 1707, Nand Lal was the inter mediary between Emperor Bahadur Shah and the Guru. Nand Lal was in Bahadur Shah's camp from 1707 to 1712.

Amar Namah composed in October, 1708, at Nander in line 42, says that Bhai Nand Lal was present in Bahadur Shah's camp at Nander as one of his secretaries.

Nand Lal ivas present in the Emperor's Lohgarh campaign against Banda Bahadur in 1710. He accompanied the Emperor to Lahore. On Bahadur Shah's death at Lahore in 1712, he joined Bahadur Shah's son and successor Jahandar Shah and came to Delhi. In 1713 Jahandar Shah was defeated and killed by Farrukh Siyar.

Farukh Siyar displayed in the streets of Delhi Jahandar Shah's headless body tied on the bare back of an elephant and his head fastened to its tail. He then searched for late emperor's faithful up­porters and servants. Nand Lal escaped from Delhi and went to Multan. There he opened a school to impart higher education in Persian and Arabic. He died in 1715. In 1849 at Panjab's annexation the British found this school functioning under the patronage of Nand Lal's descendants. He had two sons Lakhpat Rae and Lila Ram.

Nand Lal wrote 10 works, 7 in Persian, 2 in Panjabi and 1 in Hindi. All of them were composed at Anandpur. He adopted two nom de plumes, Goya and Lal. The following are his compositions:

1. Zindgi Nama. The author called it Bandgi Nama. Guru Gobind Singh changed its title to Zindgi nama. Its theme is love of God and devotion to the Guru. It contains 519 verses.

2. Diwan-e-Goya. It is a collection of 63 ghazals 18 quatrains and 126 bayats.

3. Tausif-o-Sana. It is in prose, but contains a few verses at the end. It is in praise of Guru Gobind Siugh. This work is full of Arabic and difficult Persian words.

4. Ganj Nama. It is a panegyrical discourse on all the ten Sikh Gurus individually. It is both in prose and poetry. It is saturated with the author's love for Guru Gobind Singh.

5. Jot Bikas. It is in Hindi. It contains 43 couplets. It is mainly de­voted to explain Guru Arjan's Jaitsri ki Var, with special reference to the ten Gurus being only one spirit and one light. It is also loving exposition of Guru Gobind Singh's personality.

6. Jot Bikas. It is in Persian. It is an exposition of 43 Hindi coup­lets into 179 Persian couplets.

7. Rahit Nama. It was written in Panjabi in December, 1695, on the banks of river Satluj at Anandpur. It is a code of conduct for the pre-Khalsa Sikhs.

8. Tankhah Nama. It was composed in Panjabi after the creation of the Khalsa. It contains frequent references to Guru Gobind Singh and his Khalsa, and serves as a code of discipline for the Khalsa.

9. Dastur-ul-Insha. It is a collection of letters in Persian prose to his relatives and friends. They serve as a model of letter writing and con­tain valuable historical information regarding political, social and economic conditions of Guru Gobind Singh's time.

10. Arz-ul~AIfaz. It is in Persian poetry, and contains praise of God and Sikh Gurus and religious philosophy.1 He gives his own interpretation of Sikh doctrines.

Nand Lal's poetry is fresh, soft, sweet and inspiring. It is free from ambiguity and artifices. It is rich in imagery, lucid in perception and penetrating to the heart. His frankness, truthfulness and sincerity leave a lasting impression on the mind of the reader. His sharp in­telligence and keen intellect are visible everywhere in his verses. Nand Lal's works are fine commentaries on Guru's teachings and Sikh way of life. His Rahit Nama is a dialogue between Guru Gobind Singh and himself, concerning rules of conduct for Khalsa.

Nand Lal's poetry flows like life. There is majesty in thought and emotions which rise and soar like a flood, with complete surrender to the Guru, and then happiness will flow like a spring water

Bhai Bidhi Chand Ji

Bidhi Chand was born in Sursingh village of Lahore district to Vasan Jat. He practised thieving and robbery. Mohsin Fani writes:

"Bidhia dar awwal duzd bud."
[In the beginning Bidhia was a thief.]

One day he lifted many buffaloes and was conveying them through a jungle to his relatives at a distance. Guru Hargobind was also hunt­ing in that jungle. He saw Bidhia driving the cattle hurriedly. The Guru engaged him in a talk and advised him to give up this bad profession. Bidhia declined. The Guru said: 'If you cannot abandon stealing, then steal to serve the needy. Do not rob the innocent. Do not steal from a person whose salt you have eaten, nor practise thieving for self-indulgence."

Bidhia offered to become a Sikh if the Guru would not object to his following the profession by subjecting the high Mughal officials and nobles to his nefarious activities. After some time he became an honest disciple of the Guru and began to live with him.

When the Guru was involved in a war with the Mughal Government, he had to leave Amritsar and settled in the northern parts at a place founded by Arjan called Sri Hargobindpur. Some of the vacant land of Bhagwan Das Khatri was also occupied. Bhagwan Das object­ed to its seizure. The Guru offered him its price. The Khatri declined to part with it. He insulted the Guru. Bidhi Chand gave him four hard slaps on his face. He reeled on the ground and rose no more.

About this time the Guru had sent one of his Sikhs named Sadh to purchase fine horses in Central Asia. Sadh went to Balkh, it found no suitable horses there. From there he went to Iraq and bought three horses of the finest breed. On his return journey he was joined by Mohsin Fani at Kabul where he was waiting for a caravan on its way to India. In those days people could not travel alone. They travelled together from Kabul to Lahore. At Lahore, Khalil Beg, Governor of the place with his son visited the caravan in which the merchandise were open for sale. They were fascinated at the sight of Sadh's horses. They asked their price. Sadh said they were not for sale. The young man forcibly took possession of two horses, while Sadh managed to escape by riding on the third. Mobsin Fani writes:

"Eventually he brought three Iraqi horses. The brutal Khalil Beg saw them and carried them off. The horses did not prove him lucky. Within a year his son who was responsible for that act died, and the Governor himself fell into disgrace and degradation."1

Bidhi Chand undertook responsibility to recover these two horses. He went to Lahore and put up with a Sikh named Jiwan. He put on the dress of a grass.cutter and with a spade and a sheet went to the river Ravi, and from its bank he cut green and soft grass. With a load he came to the gate of the Fort and offered his grass for sale. The attendants purchased it for a paltry sum. This grass was so fresh and nutritous that it was served to the two new Iraqi horses seized from Sadh.

Bidhi Chand repeated his performance the following day. He was asked to bring such a fine quality of grass every day. After some time he was taken in service of the stable of horses. Bidhi Chand was a strong and sturdy young man. He easily controlled all the horses and looked after two Iraqi horses so well that the head of the stable reposed full confidence in him.

Bidhi Chand adopted a peculiar practice. Concealed in his grass he would bring a big stone. This was thrown in the night over the parapet into the river Ravi flowing below the walls of the fort. The stone produced a loud noise which was considered as the splash of a crocodile. Thereby he was preparing the Fort people to get accustomed to the sound which was to serve him in good stead later on.

Bidhi Chand displayed deep love for the two horses which were named Gulbagh and Dilbagh. In consequence they developed a great attachment to him. One dark night Bidhi Chand took out Gulbagh and rode on it for a while inside the compound. Then he led it to the place from where guns were carried up to the turret. After facing the horse towards the river he applied spurs, and the horse jumped clear into the river. With the help of stars he rode in the direction of Han­ka-Patan where he reached before dawn. On crossing the river he halted at Daroli village in the house of a Sikh. He spent the night there. ~he following morning he presented the horse to Guru Hargobind who was staying in village Rupa.



Gulbagh grew sad at separation from its companion Dilbagh. It refused to eat anything and tears trickled down its eyes. The Guru asked Bidhi Chand either to bring Dilbagh also or leave Gulbagh back in Lahore.
Bidhi Chand returned to Lahore. This time he stayed in the house of another Sikh. He decided to play the role of a soothsayer. He dis­guised himself as such and walked into the market-place. Many men and urchins gathered around him. They directed him to the Fort where they said his services could be of any avail. The keeper of horses asked him if be could tell how and where Gulbagh had disappeared.

Bidhi Chand examined the place, visited the stable and caressed Dilbagh who responded by low neighing. Then he sat in meditation. After a time he said he would ride the horse in the compoud to see if it could jump up as high as the fort wall. Just at that very place he kicked the horse and it plunged into the river over it.



He made for the Guru and produced it before him at village Kangar in Malwa. The Guru was highly delighted and observed.


Bldhj Chand Chhina
Guru ka Sina
Prem bhagal lina
Kade kami na


Bidhi Chand spent his life in the service of Guru Hargobind. He passed away at Devnagar village 50 kilometres from Ayodhya on the bank of river Gomti in September, 1638 AD. Bidhi Chand was a great warrior, and rendered meritorious services to the Guru in his wars against the Mughals. He deserves the rank of being the first Sikh mus­keteer of a high order. He occupies a permanent place among Sikh heroes for his boldness, bravery and daredevilry.

Bhai Gurdas JI

As we cannot think of Rama without Hanuman, of Krishna without Arjan, of Buddha without Ananda, of Jesus Christ without St. Paul so we cannot separate Guru Arjan from Bhai Gurdas. One was the spring, the other was the stream to carry spring waters. Bhai Gurdas. remained in close association with third, fourth, fifth and sixth Gurus from 1579 to 1637 for 58 years.

Bhai Gurdas is one of the most eminent personalities in the history of Sikh religion. He was a brilliant scholar and poet and rendered im­perishable service to Sikhism. He was so much devoted to his cause-that he never married. His humility was so great that though he-wrote the Adi Granth at the dictation of Guru Arjan, and included therein sayings of many Hindu and Muslim saints, and was the Guru's maternal uncle, yet he declined to include in it his own compositions-which were of a high order, for the simple reason that he did not like to raise himself to the position of bhaktas. Guru Amar Das's father was Tej Bhan. Tej Bhan's brother was Chandra Bhan. His son was Ishwar Das. Bhai Gurdas was his son. His mother was Jiwani. Thus Gurdas was a nephew of Guru Amar Das.


He was born in 1551 AD, twelve years after Guru Nanak's death. He was thus the first cousin of Bibi Bhani, daughter of Guru Amar Das, wife of Guru Ram Das and mother of Guru Arjan. His parents belonged to village Basarke, but they migrated to Goindwal, the head­quarters of Guru Amar Das. It was here that Gurdas took birth. His parents had embraced Sikh religion. As a child Gurdas attended sangats or congregations. He possessed a sweet and melodious voice,-and enthusiastically participated in singing hymns. He developed great love and affection for the Gurus' teachings. He picked up Gurmukhi and learnt by heart Gurbani or the Gurus' hymns, prayers, and chants. He seldom missed any divine service.


In 1567 Guru Amar Das got a baoli or a well with stairs dug up at Goindwal. On the Baisakhi day a great fair was held there which was attended by all the Sikhs. Gurdas as a lad of sixteen served in this festival and entertained the congregations with his songs and recitations. Guru Amar Das had established twenty-two manjis or dioceses each under a sangatia. The most important and distant diocese at Agra, then capital of the Mughal Empire in India, was assigned to him. At this time Akbar was the Emperor. Hindi and Sanskrit were flourishing. Goswami Tulsidas had just composed his immortal Ramayana called Ramcharitmanas. The most celebrated musician Tansen was living at Akbar's court. Gurdas made the most of his opportunity. He learnt Brajbhasha, Sanskrit and many ragas or musical metres after the style of Tansen and composed poetry.


When Guru Ram Das started construction of Amritsar, he recalled Gurdas and employed him to look after the development of the new township by inviting people from the neighbourhood to settle there.


On the nomination of Arjan, Guru Ram Das's eldest son, Prithi Mal, became hostile to his father and brother. His hostility reduced Guru Ram Das to great financia1 stringency so much so that the Guru's wife, Bibi Bhani, lived on gram flour. This touched Gurdas's heart and he brought back Bhai Budha from the jungle of Basarke to Amrit­sar to give consolation to the Guru's family.


In 1596 AD, Guru Arjan decided to compile the Holy Granth. He deputed Gurdas to many Sikhs to collect Gurbani. Then he was sent to Mohan, son of Guru Amar Das, at Goindwal to bring the collection of Guru's hymns from him.

Guru Arjan Dev ji dictating the Adi Granth to Bhai Gurdas ji.

Guru Arjan addressed Bhai Gurdas as 'Mamaji' or maternal uncle. There being no better scholar than Gurdas among the Sikhs, the Guru entrusted to him the duty of writing the Granth at his dictation. Guru Arjan selected a beautiful site two kilometres to the east of the holy tank in the grove of Beri (Zizyphus Jajuba) trees on the bank of a pond now called Ramsar. There he put up a small tent. The Guru sat on a cot inside and Bhai Gurdas outside. The dictation continued from sunrise for 4 to 5 hours daily. Gurdas simplified the Gurmukhi style at the bidding of Guru Arjan,1 and he wrote the Granth in the modified script. When the sayings of bhaktas had been included in the Granth, the Guru asked Bhai Gurdas to insert his own Vars and Kabits also. Bhaiji declined saying that he had not attained that degree of perfection in devotion to God. The Granth was completed in 1604 AD.


In 1605 Emperor Akbar on a visit to Lahore stayed at Batala.


Prithi Mal with the help of local Mughal officials complained to the Emperor against Guru Arjan saying that he had abused Hinduism and Islam therein. The Emperor called for the Granth. It was sent under custody of Bhai Budha and Bhai Gurdas. Akbar asked Bhai Gurdas to read at a certain place. At the first place it said:


Khak nur karand alam duniyai
[God reduces worldly pedagogues to dust.]


The Emperor pointed to a hymn on another page. It stated:
Allah agam Khudai bande
[God is eternal and men are his creation.]


Akbar now asked his clerk, Munshi Sarb Dayal, who knew Gurmukhi, to read the Granth from another place. It said:
Koi bole Ram Ram koi Khuda
[Some call Him Ram, others Khuda.]


The Emperor was pleased. He made an offering of 51 gold mohars to the Granth, and awarded robes of honour to its two bearers with another khilat for the Guru.


Guru Hargobind became Guru in 1606 AD. The tilak of succession was applied by Bhai Budha who adorned the Guru with two swords of Miri and Pin. The Holy Granth was recited by Bhai Gurdas. When the Guru was imprisoned in the fort of Gwalior, Mata Ganga, the Guru's mother, sent Bhai Gurdas there to bring news about Hargobind. Afterwards he was sent by the Guru to Afghanistan to purchase horses. On the death of Bhai Budha, the office of the head priest of Han Mandar was bestowed upon him.


By natural temperament and training Bhai Gurdas was a man of peace. He did not much appreciate Guru Hargobind's militarist acti­vities. He perhaps believed in co-operation with the Mughal Emperors. in a Var he represented people's views about the Guru's activities. He says that they did not approve of his wanderings, wars with Emperors and not devoting full attention to his religious duties. As the Guru was most popular with his Sikhs who were ready to lay down their lives for him voluntarily, Bhai Gurdas concluded his account thus:
"I say the truth which cannot possibly be concealed ; the true Sikhs, like the humble bees, are enamoured of his lotus-feet.


"He supporteth a burden intolerable to others and asserteth not himself."


Bhai Gurdas composed thirtynine Vars and 556 Kabits. In Vars I and XI he gives a short account of Guru Nanak. In Kabit no.345 he tells us that Guru Nanak obtained divine light about his mission in life on Kartik full moon day:


Kartik masi rut sarad puranmashi
ath jam sath ghari aj ten ban hai.
[It is the month of Kartik, weather is cool, full moon day of eight jams (24 hours), sixty gharis (24 hours) (is over); it is your turn today (to obtain divine knowledge.)1


About mixing people of all castes and creeds in sangats and pangats on the basis of social equality Bhai Gurdas has given a fine example. A green betel leaf with a coating of white lime and brown katha, when chewed produces a bright red colour giving fragrance to breath and beauty to lips. Similarly the Guru's teachings dissolved all caste differ­ences and produced a homogeneous society of the Sikhs.


Bhai Gurdas further says:


Do good even to bad people like the tree that gives fruit even to those who throw stones at it. Gurdas praises such persons as sacri­fice for others and who are happy by serving others.


Bhai Gurdas died in 1637 AD.4 at the age of 86. He mentions Mardana, Daulat Khan Lodi and others, but there is no reference to Bhai Bala. The house of Bhai Gurdas containing a well and his smadhi were situated behind the residence of Guru Hargobind at Amritsar.


------------------------------------------------------------


Bhai Gurdas is considered the first interpreter of Gurbani. His writings are considered key to understanding the Sikh holy scriptures. He wrote 40 vars (ballads) and 556 kabits (both forms of Punjabi poetry). These writings are considered the best specimens of Sikh literature and philosophy. He also had the opportunity to be the scribe of Guru Granth Sahib or Adi Granth, the holiest Sikh scripture that was compiled by Guru Arjan Dev Ji, the fifth Sikh Guru, in 1604.


The exact date of birth of Bhai Gurdas is not known but it is somewhere between 1543-1553 A.D.


Bhai Gurdas became a Sikh under the kind influence of Guru Ram Das, the fourth Sikh Guru in 1579 AD. Bhai Gurdas was the cousin brother of Mata Bhani, the mother of Guru Arjan Dev Ji. Bhai Gurdas received his early education under the guidance of Guru Amar Das. Bhai Gurdas travelled to far away places like Agra, Lucknow, Burhanpur, and Rajasthan to spread Guru’s word under the direction of Guru Amar Das.


Bhai Gurdas came back to Punjab after Guru Ram Das left for heavenly abode. He had the opportunity to study and observe Sikhism closely in the company of Guru Arjan Dev Ji. Bhai Gurdas also played a key role in the construction of the Harimandir Sahib (Golden Temple Amritsar).


This was a very difficult time for the fifth Guru as his own brother Pirthi Chand was very jealous of him. At the same time the Muslim ruler Jahangir had become jealous of growing popularity of Sikhism and Guru Arjan Dev Ji. He wanted to put an end to it. This was a period of great challenges and difficulties for the Sikhs. Bhai Gurdas was the first custodian of the Akal Bunga (Akal Takhat Sahib). Baba Buddha Ji was the first Granthi of the Harimandir Sahib. During the time of Guru Har Gobind Sahib, Bhai Gurdas went to many far away places like Kabul, Kanshi, Banaras, to spread the message of the Guru. The Sikh congregation was so impressed by Bhai Gurdas they that erected a Gurdwara in his memory in Kabul.


Bhai Gurdas passed away some time between 1629 and 1637 AD at Goindwal. Guru Har Gobind Sahib personally cremated his body. Bhai Gurdas had the good fortune to have had the the company of four Gurus.
Bhai Gurdas’s Contribution to Sikh Literature Scribe of Guru Granth Sahib


The compilation of Guru Granth Sahib was completed in 1601. It took almost 11 years to complete this task. Bhai Gurdas not only wrote the Adi Granth as dictated by Guru Arjan Dev, he also supervised the writings of four other scribes, namely Bhai Haria, Bhai Sant Das, Bhai Sukha and Bhai Manasa Ram who were writing various Sikh scriptures.


Bhai Gurdas was not only an interpreter of Sikh scriptures and preacher of Sikhism, he was a walking encyclopaedia of Sikhism.


Bhai Gurdas was a great scholar of Persian and Sankrit and of comparative religion. He was a poet of superb beauty. His most famous compositions are Vars, (Punjabi ballads, 40 in number).


Bhai Gurdas as a Sikh Historian


Bhai Gurdas has documented the Sikh history in his writings and has solved some of the historical riddles about Guru Nanak Dev’s visit to Mecca, Medina, and other parts of the world:


Fir Baba gaya Baghdad no bahar jae kiya asthana |
Ek Baba Akal roop, dooja rababi Mardana |
Then Baba (Guru Nanak Dev Ji) went to Baghdad and camped outside the city. In addition to Baba Nanak, who was a Divine personality, Mardana, the musician also went along.


Bhai Gurdas’s Account of Martyrdom of Guru Arjan Dev


Guru Arjan Dev was martyred as per orders of emperor Jahangir on May 30, 1606. Jahangir wrote in his Tuzak-i-Jahangiri only 20 days after the martyrdom of Guru Arjan Dev that he ordered his execution.


Bhai Gurdas had documented the martyrdom of Guru Arjan Dev as follows:
Rehnde Gur dariayo vich, meen kuleen het nirbani |
Darsan dekh patang jio(n) joti andar jot samani |
Sabad surat(i) liv mirg jio, bhirh payee chit avar na jani |
Gur Arjan vith(u) kurbani | (Bhai Gurdas, Var 24)
To achieve martyrdom, Guru Arjan Dev ji immersed in the God-like ocean like a fish. The Guru merged into the heavenly light like the moth that immolates itself after seeing the light.
.. I sacrifice my life to Guru Arjan.

Baba Buddha Ji

Baba Buddha Ji as a young boy pays obeisance to Guru Nanak, who blessed him with the title of 'Baba Buddha'

Bhai Budha occupies a unique position in Sikh history. He applied tilak of guruship to five Gurus, saw seven Gurus and remained in close association with first six Sikh Gurus from 1521 to 1628 for over one hundred years. He was the first priest of Han Mandar, and laid the foundations of Dera Baba Nanak and most of the holy buildings at Amritsar. His original name was Bura. He was born on October 22, 1506 A.D. His father's name was Sugha Randhawa and mother's Gauran. They lived in Kathu Nangal village of Amritsar District. After some time they settled down in Dhalla village not far away from river Ravi opposite Kartarpur.

In 1524 A.D. Guru Nanak along with Bala was returning to Kartarpur on the western bank of river Ravi where he was living. On the way in the jungle the Guru sat under a tree to take rest. Near-by he saw a boy grazing cattle. The Guru called him, and asked him about his village and parents, etc. Then he told him to go and look after his cattle. The boy enquired if he could do him any service. The Guru said there was nothing to be done by him and he had called him by the way.


Bura found out the name of the village where the holy man lived. Next morning he took a pot full of butter-milk with a lump of butter floating in it to the Guru. He presented his humble gift in all reverence and humility, and listened to the Guru's sermon with care and attention. At the end Bura asked the Guru to tell him the way to attain salvation. Nanak remarked that such a problem did not concern a boy at that young age. As Bura insisted, the Guru remarked that he was young in age but great in wisdom and was not Bura but Burha or Budha, because he talked like an old man. Since then Bura came to be called Bhai Budha. He became a sincere devotee of the Guru, spent a good deal of his time with him, and lived like a hermit.


At Guru's house Bhai Budha served with utmost devotion. He rose early under the light of stars, cleaned the house, polished the hearth with sticky mud, filled the pitchers with water, milked cows and buffaloes, worked in the fields and served in the langar. He attended all the sermons of the Guru, and was always at the Guru's beck and call. Whenever Guru Nanak went on a preaching tour in the neighbouring villages, Bhai Budha took care of the Guru's household, and served Mata Sulakhani, Sri Chand and Lakhmi Das like a true devotee.


Later on Nanak decided to nominate his successor. He chose Bhai Lehna for this purpose. One day the Guru held a special langar and then a durbar. He placed a coconut and five paise before Bhai Lehna, called him Angad and appointed him the next Guru. At the Guru's bidding Bhai Budha applied the tilak on Angad's forehead.


On Guru Nanak's death in 1539, Guru Angad left Kartarpur and established his seat at Khadur near river Beas. Bhai Budha lived at Kartarpur. Guru Nanak's elder son, Sri Chand, was not happy at his supersession in favour of Angad. The new Guru did not like to give any offence to Nanak's family. He shut himself up in the house of an old woman named Bhirai at village Sanghar, and told her not to disclose his identity. The Guru spent his time in meditation, and for a year and six months1 Sikhs could not trace him. They approached Bhai Budha who led them first to Khadur and then to Sanghar. He prevailed upon the Guru to give up seclusion and resume his duties.


Once there were heavy rains in summer. The river Ravi was heavily flooded. It ate away a lot of land. Nanak's tomb situated on the river bank stood in great danger. Sri Chand and Lakhmi Das dug up the brass pitcher containing Guru's ashes. At some distance they decided to bury ashes in a new village. The foundation stone of the first building there was laid by Bhai Budha and the place was called Dera Baba Nanak.


Guru Angad invented Gurmukhi script. In order to popularise it, he started teaching it to the children of the Sikhs. Bhai Budha also learnt it and then took up the Guru's duty to teach it.


Guru Amar Das shifted his headquarters from Khadur to Goindwal in order to avoid any conflict over the issue of succession with Guru Angad's sons. Even there the new Guru was not left in peace. Following the example of Guru Angad, he left Goindwal and hid himself up in a hut in the jungle near Basarke village, with instructions that he should not be disturbed. Bhai Budha jumped over the back wall and persuaded the Guru to attend the Sikhs who were regularly calling at Goindwal.


The tilak ceremony of the fourth Guru, Ram Das, was also performed by Bhai Budha. Guru Ram Das started digging the tank of Amritsar, and Bhai Budha was made the superintendent of digging operations. It was under his care that the tank was completed.


Guru Arjan was the youngest son of Guru Ram Das. Arjan's eldest brother Prithia was intensely hostile to Arjan and persecuted him as much as he could. As Guru Arjan had no issue for many years, Prithia proclaimed that the Guru was not destined to have any offspring, and the guruship would eventually come to him. To Guru's wife, Mata Ganga, was cut to the quick at such remarks. She begged the Guru to bless her with a son. He told her to get the blessings of Bhai now Baba Budha.

The Baba was then living in the jungle of Basarke village. Mata Ganga waited upon Budha in a grand procession with rich presents of food, sweets and fruits. Budha did not like this show and remained cold. She complained to the Guru. He advised her to go there again like a peasant woman with bread butter-milk and onions only.

Baba Ji broke an onion and predicted that she will have a son who will break the heads of the enemies like this, and destroy the cruel oppressors. This boon proved to be true as later Guru Hargobind Sahib was born to her who lived up to the above expectations. "Dal Bhanjan Gur Soorma"

Guru Arjan appointed Budha tutor of Hargobind. For the compilation of the Adi Granth Budha was sent to Mohan to bring the collection of the hymns of the previous Gurus and on its completion. he was made the first priest of the Hari Mandar. Having placed the bound copy of the Holy Granth on a cot, Baba Budha carried it on his head barefoot to Hari Mandar, followed by Guru Arjan also bare-foot with a peacock feathers' fan waving over the sacred scriptures. Bhai Gurdas was third to follow at the head of sangat. The first recitation was done by Bhai Gurdas.


Prithia lodged a complaint with Emperor Akbar while on a visit to Panjab that the Adi Granth contained objectionable material against. Hinduism and Islam. The Guru sent the holy book to the Emperor at Batala under care of Bhai Gurdas and Baba Budha. As no undesirable matter was found therein, the Emperor sent them back with khilats and presents. The foundation stone of Santokhsar tank at Amritsar was laid by him.
Guru Hargobind ji asked Baba Budha ji to adorn him with a sword. Baba Budha. had never handled a sword. He put it on the wrong side of the Guru. When the Guru pointed this out, the Baba wanted to remove it to the other side. The Guru did not permit him and asked him to tie another sword on the right side. Thus the Guru was adorned with two swords called by him as the symbols of Miri and Pin. After this the Baba laid the foundation stone of Akal. Bunga and Akal Takht.


When Guru Hargobind was imprisoned in the Gwalior fort, Mata Ganga sent Baba Budha there to bring the news about the Guru. Budha visited the place 768 kilometres away at the head of many sikhs. The tank of Kaulsar at Amritsar was constructed under Budha's supervision from 1624 to 1627. He passed away in 1628 AD at the age of 122 years. His son Bhana erected Budha's tomb in 1629 at Ramdaspura.

Bhai Mardana Ji

Mardana was the first disciple and lifelong companion of Guru Nanak and his rebeck player. With all the wit and humor of a Punjabi minstrel, Mardana became a poet and philosopher in the Guru's company. He was a Muslim by birth and a Mirasi or minstrel by caste and re­beck player by profession. Mardana was born at Talwandi Rae Bhoe Ki, the home-town. of Guru Nanak, in 1459, ten years before the birth of the Guru. 


Mardana's parents had lost all their children. When Mardana was born, his mother out of sheer despair and desperation called him Marjana, one who was about to die. But he survived and lived a fairly long life of sixty-one. Guru Nanak changed his name to Mardana meaning brave or manly.

His father was Badra and mother Lakho. Badra was the family bard of Mehta Kalu. Badra and Mardana called every morning at the houses of local residents and obtained alms generally in kind in the form of flour or some eatables. Both would sing to the accompaniment of music on rebeck and on receiving charity would move next door. Nanak as a child listened to their sweet music and felt fascinated. He had a natural attraction for boy Mardana.


In course of time, Nanak left Talwandi and went to Sultanpur Lodi where he was employed in the service of Daulat Khan Lodi, the Governor of the Jalandhar Doab. Mehta Kalu, Nanak's father, was not getting good reports about Nanak's work. It struck him that Mardana's company might do him good. Mardana was thirty years old when he was sent to Sultanpur. Nanak was highly pleased at his arrival. It became usual with both of them to sing songs together in praise of God in the morning and evening before and after office hours, in a public place. Their melodious voice and soft strains on rebeck touched the hearts of listeners and transported them into a state of bliss. Both lived together and became inseparable. This drama was daily enacted in the streets of Sultanpur for seven long years.


Then Nanak became a missionary, and he decided to move from place to place. Mardana stuck fast to the Guru. Both left for Talwandi. While passing through Muslim villages they stayed in a faqir's takia generally situated near a graveyard. There they recited verses in praise of Allah. As Mardana attended prayers in a mosque, Nanak also accompanied him, and some times joined in prayers. The fanaticism of the Mulla or Maulvi was often softened by the presence of Mardana. The Mulla thought that under Mardana's influence Nanak might embrace Islam.


Visiting Sayyidpur and Sialkot on the way, they reached Talwandi. Nanak stayed outside the town, while Mardana called upon his family folk. He had a wife and two sons named Shahzada and Raezada and a daughter. Nanak's parents called on him and tried to persuade him in vain to lead the settled life of a householder. Mardana's wife and children also failed to detain him. In a couple of days both left together for Multan. In due course they returned to Sultanpur Lodi. This took place in 1496.


In 1497 Nanak and Mardana started on a journey to the east. They went as far as Dhaka, capital of Bangladesh and returned through Central India to Panjab in 1509 after twelve years. At Delhi Nanak and Mardana were both imprisoned by Sikandar Lodi for preaching in public in violation of his orders. In jail both sang songs while Mardana played upon rebeck also. This was a fascinating performance, and the prisoners thronged to listen to them. Such a scene was rare in gaol. As this disturbed the normal routine of the place, the Guru and his disciple were set free.


Guru Nanak undertook several journeys. His last journey was made to West Asia from 1517 to 1521. Mardana was with him. From Sultanpur Lodi they went in a boat down the river Beas and Satluj to Panjnad. From there they passed through the country of Sind. In this tedious journey Nanak once rode on horseback. They were halting in a jungle. The horse was let loose to graze and Mardana was looking after it. Nanak suddenly called Mardana to play a particular tune on. his rebeck. Mardana would not leave the horse as it was trying to run. away. Nanak shouted:


"Let go the horse and come back at once. The word is coming." Mardana quietly obeyed.
At the old harbor of Kot Lakhpat they sailed for Arabia. Having visited Mecca and Medina they went to Baghdad in Iraq, the capital of the Caliphs of Islam. As usual they stayed outside the town near a graveyard. Nanak's visit to Baghdad is recorded in the Vars of Bhai Gurdas who wrote:


Baba gaya Baghdad nun bahar jai kiya asthana,
1k Baba akal rup duja rabab Mardana.1
[Baba went to Baghdad, and put up outside. The immortal Baba was accompanied by the rebeck-player Mardana.]


On the roadside Nanak began to sing hymns in praise of God, and Mardana played a symphonic strain on his musical instrument. The language of the people being Arabic listeners could only catch the names of Allah and Khuda, but the combination of a melodious voice, sweet tune, and saintly appearances produced a soothing effect on their minds. But as music was a taboo in Islam, somebody objected to their performance remarking that music turned mind from God towards sensuality. Nanak could understand and speak some broken Arabic. He replied that God created music, and that He was more easily accessible through pleasing poetry than pale prose.


The pilgrims stayed there for some time. Mardana's health and spirit had been failing, and he felt tired of travelling. To reach home they had to cover a distance of about 5,000 kilometres. If they could walk at the rate of 20 kilometres a day it would take them 9 or 10 months. At this prospect Mardana's heart began to sink. He had realised his life's ambition of making a pilgrimage to the greatest holy places and sacred shrines of Islam at Mecca, Medina and Baghdad. He had won the title of Haji. He did not want to go farther. He felt that he would die at this holy place. As luck would have it, he soon afterwards gave up the ghost in peace and tranquility.


Nanak grew sad. The separation was unbearable. But the Guru had a stout heart and an indomitable will. Besides he had a certain mission in life. With a heavy heart he performed the obsequies of Mardana with his own hands. A humble monument was erected in memory of Mardana. Within an enclosure on a wall an inscription in mixed Turkish and Arabic marks the site. Mardana was called Murad by the residents of Baghdad and being older than Nanak by ten years was considered Guru. Consequently the inscription which was put up after Guru Nanak's departure said:


"Guru Murad died. Baba Nanak faqir helped in constructing this building, which is an act of grace from a virtuous follower, 927 A.H."


Mardana seems to have died in December, 1520 A.D. at the age of 61. The monument lies near a graveyard, 2.5 kilometres away from the railway station.


Mardana was a master-rebeck-player. He improved the old form of instrument by fixing 4 to 6 strings to a hollow gourd so as to produce deep and mellow resonance. He sang devotional songs of Kabir, Ravidas, Trilochan, Beni, Dhanna and Nanak. He composed verses also, three of which are included in the Adi Granth in Bihagre ki Var. They are against the use of wine which brings about misery, lust, pride, self-conceit, falsehood, ill health and disease. He says:


The barmaid is misery, wine is lust; man is the drinker.
The cup filled with worldly love is wrath, and it is served by pride.
The company is false and covetous, and is ruined by excess of drink.
Instead of such wine make good conduct thy clarified butter, and modesty thy meat to eat.
Such things, O Nanak, are obtained by the Guru's favour; by par-taking of them sins depart.'


Mardana's last wish to Guru Nanak a little before his death was:
"Only ferry me across this ocean of the world for the sake of the Word of God, which I have been singing to thee and thy people."


On his return to Panjab Guru Nanak called at Talwandi. His parents had died. Mardana's parents also were no more. He condoled with his wife and sons. He persuaded Mardana's eldest son, Shahzada, to accept his father's post, and assured him of equal honour, care and consideration. Shahzada accompanied the Guru to Kartarpur, and served as the chief minstrel to the Guru as well as to the Sikh sangats.


--------------------------------------------------------------------------------
Bhai Mardana was Guru Nanak's long-time Muslim companion throughout his extensive journeys across the country and abroad, he was born the son of a mirasi (a caste of hereditary minstrels and genealogists) couple, Badra and Lakkho, of Talvandi Rai Bhoe, now Nankana Sahib, in Sheikhupura district of Pakistan. Guru Nanak and Mardana grew up in the same village. The Meharban Janam Sakhi describes the latter, who was ten years senior in age, as the Guru's companion since his childllood days and as one who sang to him songs from Kabir, Trilochan, Ravidas, Dhanna and Beni. According to Ratan Singh Bhangu, Prachin Panth Prakash, Guru Nanak as a small boy gave Mardana a String instrument improvised from reeds to play on while he sang the hymns .


As Guru Nanak was employed to take charge of the granaries and stores of the Nawab of Sultanpur lodhi, the stories of his generosity and hospitality spread far and wide. Mardana, already a married man and father of two sons and a daughter, wanted to visit Sultanpur and seek his bounty. Meanwhile, he was charged by Guru Nanak's father Mahita Kalu, to go to Sultanpur and bring news of the welfare of his son. Mardana went to Sultanpnr, never to part company with Guru Nanak again. His occupation was playing the Ribab rebeck as Guru Nanak recited God's glory.


When Guru Nanak Prepared to go forth into the world to preach his message, he invited Mardana to accompany him. Mardana hesitated, for he did not wish to leave his family until his daughter had heen married off and for this he did not have sufficient means. One of Guru Nanak's disciples, Bhai Bhagnath, bought the needed provisions and Mardana was able to give away his daughter in marriage. He was then ready to accompany Guru Nanak on his travels.


To relieve the rigour of the journeys, the biographies describe several humorous situations in which Mardana involved himself by his panicky behaviour when prospects of getting the next meal seemed less than certain.


He was not easily convinced when Guru Nanak told him to be patient and have trust in something turning up, but Mardana wished always to be prepared before travelling with the rations. As the Puratan Janam Sakhi narrates, Guru Nanak and Mardana had not come out very far from Sultanpur when the latter complained that he felt hungry and needed something to eat immediately. The Guru pointed to the village they had passed and said that, if he went , he would he well entertained by Khattris of the Uppal caste who lived in that village Mardana turned his footsteps in that direction and, arriving in the village, he found ever more than hospitable. he was fed sumptuously and given ample alms. As he saw him loaded With a bundle Guru Nanak, says the Janam Sakhi, rolled on the ground laughing, since the bundle was very heavy. 


Mardana realized the oddity of what he had done and did not know how to get rid of what he had collected. He threw the bundle when Guru pointed out to him that those articles would be more of a burden to him.


The janam sakhis also contain many anecdotes picturing Mardana in despair out of agonizing hunger or petrifying fear and Guru Nanak or Nature coming to succour him some what miraculously. Once the two were passing through a remote wilderness when suddenly a violent storm overtook them. So severe was the tempest that the trees of the jungle began to fly about. Mardana, trembling With fear, thus spoke to the Guru, "True sovereign, thou hast brought me to my death in this forest. I shall not here get a shroud nor a grave." The Guru asked him to remain calm, but Mardana moaned, "I have not faced a calamity like this in my life. What is going to befall my poor soul today?" Then fire broke out. Smoke was all over and the blaze on all four sides. Mardana covered up his face and laid himself down on the ground saying, "Farewell, life" Then came water. Thick clouds gathered and poured water in torrents "Raise thy head, Mardana," spoke the Guru, "and take thy rebeck " Mardana pulled the strings and Guru Nanak sang: "If the fear of God is in the heart, all other fear is dispelled..."


According to Puratan Janam Sakhi, Mardana and his Master were taken prisoner by the Mughals at Saidpur. The Guru was given a load to carry on his head and Mardana to lead a horse holding its rein. Mir Khan, the Mughal commander, saw that the Guru's bundle was floating above his head and Mardana's horse was following him without the reins. He reported the miracle to Sultan Babar, who remarked, "Had there been such faqirs here, the town should not have been struck" . Mir Khan asked him to see for himself.


In 1524, at Kartarpur, Mardana, fell ill. He grew weak and hope of recovery was lost. Born of a Muslim family, he had attached himself to Guru Nanak. The Guru asked him how he wished his body to be disposed of Mardana replied that by the Guru's instruction he had overcome his pride of the body. What remained of him after death, he said, be disposed of as the Guru wished. Then the Guru said. "Shall I make thee a tomb to render thee famous in the world?" "when the Guru is releasing my soul from the body, why should he entomb me in stone?" answered Mardana The Guru asked him to fix his mind on the Creator The following morning, at a watch before day, Mardana passed away. The Guru consigned his hody to the River Ravi, hymns sung and karahprasad, the sacrament, distributed among the Sikhs. He consoled Mardana's son Shahzada, and other members of his family and asked them not to weep for him who had returned to his heavenly home.


Mardana was a poet of some merit. One of his slokas appears in Guru Granth Sahib in Bihagare ki Var along with two others of Guru Nanak's addressed to Mardana. He is convinced that an evil body may be cleansed of sin in sangat (GC, 553).


--------------------------------------------------------------------------------
Bhai Mardana is the most significant character identified in Janam Sakhis after Guru Nanak. Naturally, such honor leaves a deep impression in the readers mind. Bhai Mardana enjoyed the unique honor of being a helper as well as a close confidant of Guru Nanak Dev. Bhai Gurdas places Guru Nanak on the prime pedestal while placing Bhai Mardana on second pedestal.


"Ek Baba Akal Rup Duja Rababi Mardana"
Meaning, one Baba (referring to Guru Nanak in Almighty's forms accompanied by the second Rababi (musician, player of Rabab) Mardana.


This great soul was immensely blessed with the closeness of Guru Nanak Dev Ji. Undoubtedly, Bhai Mardana always accompanied Guru Nanak. Yet historians have hesitated to discuss Bhai Mardana. Whatever sketchy details available on his life are incomplete at best and misrepresentative. They are insufficient for a thorough and true assessment of his role, contributions, and stature.


Due to the lack of historical material, it is difficult to write much about Bhai Mardana. Nevertheless, we attempt this presentation with the following thoughts.


Bhai Mardana Ji is the very first entry in Sikh chronology. He was born approximately 10 years prior to Guru Nanaks birth, in 1459, at Rai-Bhoay-Di-Talwandi (district Shekhupura). His mother's name was Bibi Lakho and father's name was Bader of Marasi caste. He was the seventh child of his parents. The earlier six offsprings had died immediately upon birth. Accordingly, some think that he was named "Mur Jana" -- one to die and Guru Nanak Dev Ji changed his name to "Marda Na" -- meaning not to die. However, this isn't believable, since Guru Nanak Sahib was born 10 years after Bhai Mardana. According to Principal Satbir Singh, Bhai Mardana's childhood name was "Dana" and Guru Sah renamed him "Mardana" (emphasizing, in man ways) to influence him towards high moralistic life. This seems a more plausible and believable viewpoint.
Bhai Mardana Ji and Guru Nanak Dev Ji were childhood friends since they lived in the same village.


Being member of the Marasis Rababi fraternity, Bhai Mardana was an accomplished musician. He inherited this art from his family ancestors. Guru Nanak was deeply impressed by his art and that was probably an underlying reason for their strong bond.


While it is well established that Bhai Mardana was married, no information is available on when he get married and to whom. He had at least one child who wasn't lost by history. His was known as Bhai "Sagged," who performed kirtan in Guru Angad Dev's Darbar.


Guru Nanak Dev resigned from his job as storekeeper of a provision store at Sultanpur Lodhi (Kapurthala), and decided to answer his call to rescue this world and establish peace. Mehta Kalu sent Bhai Mardana to Sultanpur to ascertain Guru Nanak's well being. However, Bhai Mardana got entangled in the bonds of Guru's affection and did not return. Guru Nanak successfully sought Bhai Mardana's commitment (sewa) for his cause. It seemed Guru Nanak was waiting for this moment and did not want to make any moves without ascertaining Bhai Mardanas commitment.


Whenever Bani ascended, the strings of Bhai Mardana's Rabab initiated tantalizing vibrations. The holy shabad, right from its origins in Suchkhand, would ride the inaccessible and unapproachable musical tunes and descend into Guru Nanak's soul. Subsequently, Guru Nanak would expose it to the world. During this process, Bhai Mardana's Rabab served to transform the sacred inaccessible and unapproachable music into expressive tunes for this world.


Once Bhai Mardana inquired the reasons behind Guru's recluse. Guru responded, "Listen Mardania, I had blessed you with the string art and longed for this day. It is good that you asked this question." Guru Ji clarified; "Mardania all I have is hunger and poverty with me. If you desire comforts then return to Talwandi."


Guru Sahib had decided to settle at Kartarpur. So without reneging Talwandi, how could Mardana proceed to Kartarpur? Talwandi was representative of all worldly attachments, family worries, and material accomplishment while Kartarpur was Creator's place, representative of good deeds, sewa, simran and true happiness. Mardana reneged all his attachments to Talwandi, saying, "Returning has become difficult for me now. Where could I go? I dont see anyone else like you in this world."


Bhai Mardana Ji dedicated himself for the heavenly and sacred mission of Guru Nanak Dev. Undoubtedly he was the very first to sacrifice himself for the Sikh faith. Bhai Mardana's far sightedness and auspicious vision adopted the hunger and poverty filled, most difficult, path.


Bhai Mardana was extremely simple, pure, honest and friendly. He was a person of very high moral principles and qualities. Persistent like a child he couldn't hide his inner thoughts and feelings. However, his behavior never irritated Guru Sahib who always treated with him with love, affection, and softness.


Bhai Mardana had all the worldly qualities and characteristics. For this reason he could always seek answers to his doubts and questions from Guru Sahib.


Bhai Mardana was simple natured while Guru Nanak Dev Ji was a master of unique strengths who possessed knowledgeable of both worlds - this as well as the next. Despite his humbleness, Bhai Mardana was successful in exposing Guru's divine knowledge and insights to the world. Yet he never exhibited any signs of ego.


Bhai Mardana Ji was well aware that the person he accompanied wasn't any ordinary human being. He always lived in submission to Guru Baba's orders. He had a deep faith in Guru Baba. For such devotion and qualities, Guru Baba always kept him close by and never parted his company. Guru Nanak Dev Ji blessed Bhai Mardana, saying; "Mardania if you are exalted and delighted, so too is this world."


Bhai Mardana, as a result of Guru Nanak Dev Ji's blessing, had acquired the ultimate understanding. He understood the mysterious and incomprehensible secrets of the universe from Guru Baba.


Bhai Mardana received yet another unique honor that no subsequent Sikh could acquire. The middle saloks of Bihagada's vaar are dedicated to Bhai Mardana. This is evident of Guru Nanak Dev's deep love and affection for Bhai Mardana.


Bhai Mardana's role in Janam Sakhis is one of helper. As a helper, Bhai Mardana developed the plots to seek answers from Guru Nanak Sahib. His difficulties with resisting hunger, repeatedly wanting to return home, expressing greediness, being fearful, pretending to be devoid of understanding and knowledge, etc. are merely symbolic roles. All such characteristics can only belong to someone who doesnt shed such evils yet owns the ultimate truth. Evidently, the Mardana of Janam Sakhi is very different from true Mardana and the Sakhi's authors have used him symbolically. Dr. Gurcharan Singh clarifies by suggesting that:


"Such roles are written in contradiction with Guru Nanak Sahib's divine knowledg and insights. However, Mardana's involvemen in such small worldly worries not only sharpens Guru Sahib's divine insights but enlighten them like the sun."


According to Bhai Khan Singh, Bhai Mardana died on 13th Mugar Sanmat 1591 in Afghanistan on the banks of Kuram. Guru Nanak himself cremated his body. This is implausible because Guru Nanak Dev Ji was in Kartarpur in Sanmat 1591. Further his return trip, if any, to Afghanistan for Bhai Mardana's cremation is not mentioned anywhere. On the other hand, some historians have stated that Bhai Mardana died in Kartarpur, 8 days after Guru Nanak Dev Ji's death. Yet Hari Ram examined the engraved writings of Baghdad and declared that Bhai Mardana died there during the Baghdad trip. As such it is difficult to determine when Bhai Mardana die and where?


In conclusion, all we can say that Bhai Mardana was a person of utmost religious character. However, his roles mentioned in Janam Sakhis are difficult to reconcile. Yet they do not diminish any of his qualities.
Bhai Mardana was the very first kirtania of Sikh history. His Rabab, even to this day, serves as the source of motivation for our kirtanias. Every Sikh, as well as kirtania, can learn a lot from his selfless dedication, sacrifice and humility filled life