58 years of Lifelong Friendship - VK Khanna

A Timeless Bond and Cherished Memories of 58 Years of Unbreakable Friendship: 

VK Khanna 1942-2023

My beloved friend VK Khanna's life was a testament to resilience and steadfastness, marked by extraordinary events and significant achievements. Being a native of Shimla he was an Alum of DAV High School, Lakkad Bazar Shimla. He joined Cenetral Water and Power Commission (Power Wing) in his home town in Shimla. He was forced to move to Delhi as the entire office of Central Water and Power Commission consisting of both Water and Power wings moved to Bikaner House in New Delhi. He started living with his Bhua in Lodhi Road New Delhi.

The Trinity inside the Elephanta Caves, Bombay 1986

Where I met:

I first met VK on a wintry day in 1965 in his office on Curzon Road barracks. I was supposed to take over from him on my first job. A very smart well dressed in dark English suit welcomed and gave me a very warm and tight hug before starting to give me brief on the job status.

PM & VK Always seen together

He then took me by walk to neighboring Baroda House Govt canteen and ordered a half set of hot tea.  It’s where our long and strong friendship started till he departed last week. Our friendship lasted for more than 58 years, but I have yet to recall a day when we fought with each other. Though we differed on many fronts but we still walked together. 

Virtual Steel Sentinel for me:

Our life saw many ups and turns when we passed through 1984 riots time. It was difficult for a turban man like me to be safe on the roads. VK Khanna's unwavering commitment to my safety during the tumultuous times speaks volumes about his exceptional character. He will take a public transport to reach my home and we will then reach office together travelling on my scooter while VK sitting on the pillion. We used to return the same way in the evening. His steadfastness in shielding me from the chaotic and unpredictable crowds amid such unrest is a testament to his selflessness and unwavering friendship.

 On our Trip to Bombay and Goa in 1986 -a rare pic of three friends Families of Me, VK and Ramesh sitting on famous Juhu Beach, Bombay.

VK, Vinai, Rajiv and Vikas on Vasco Da Gamma Beach, Goa in 1986

Enjoying the Arabian Sea in 1986

Amidst the turmoil and danger, his consistent presence by my side, providing a protective shield, showcases the depth of his loyalty and genuine concern for my well-being. His actions, risking his own safety to ensure mine, reflect the true essence of an exceptional friend and guardian during harrowing times.

Trial Court Case:

VK Khanna's dedication was also evident in his unwavering commitment during a two-decade-long trial court case, where he stood by my uncle's side enduring the hardship with remarkable patience and loyalty. This was all because I made a foolish mistake of unnecessarily involving him. 

Clandestine Exchange:

His decision to forego underhand dealings while vacating a rented house, returning the keys to the landlord without any clandestine exchange, highlighted his unwavering integrity amidst prevailing market practices.

Life Achievements:

Three friends PM, Ramesh and VK on the wedding of my Nephew in Delhi Nov 28, 1998

Moreover, his pinnacle achievement of constructing a five-story house on a modest 200-square-yard plot and many other properties in a bustling metropolis like Delhi reflects his tenacity and hard work. Starting from the servant quarters of Lodi Road officers flats arranged by his Bhua, he ascended to the pinnacle of success through sheer dedication and honest toil in his government job.

In May 2023, Shimla was perhaps his final prayers together at Jakhu Temple with his beautiful wife and our Bhabhi Vinai.

VK Khanna's legacy extends beyond material achievements. His principles, diligence, and unwavering honesty remain an indelible mark, impacting not only my life but also the lives of those fortunate enough to have known him.

"VK Khanna: Vibrant Memories on the Ridge, Shimla - May 2023". Vinai Bhabhi following the foot steps of VK like She had done all her life.

Unfulfilled Hopes: My Regret in the Journey 

In the midst of our shared journey, a moment of regret lingers. Despite securing approval from the US government, a chapter remained unfinished—I couldn't facilitate the migration of VK Khanna's second son, Vikas, to the USA.

The vision of granting Vikas access to a new horizon, brimming with possibilities, was thwarted by circumstances beyond our control. Despite earnest efforts and official endorsement, the bureaucratic challenges at the Embassy stood as an insurmountable barrier.

Vikas has instead triumphed and found success in the UK beyond expectations.

Condolences:

Sending heartfelt prayers and wishes for strength to Bhabhi Vinai, their sons Rajiv & Vikas, and their entire families. May Waheguru ji grant them the resilience and fortitude needed during this challenging time of loss. May they find solace in cherished memories and the enduring legacy of VK Khanna's remarkable life and unwavering love. My heartfelt condolences.8

Embracing Joy Of Tears by ‘Honoring a Lifetime of Unbreakable Friendship’

                            Flower Tributes

Legoland Family Trip 2011

Legoland San Diego is a delightful adventure, especially when you've enjoyed a scenic journey along Freeway 5, flanked by lush orchards and vibrant vegetable fields. The GL 450 SUV provided a comfortable ride, allowing us to soak in the picturesque landscapes on the way.

Arriving at the Hilton Grand Vacations time share in San Diego likely added a touch of luxury and relaxation to your stay. The convenience of having a reserved accommodation in a renowned spot surely set the stage for a fantastic trip.

Now, onto Legoland! The moment you enter the park, the vibrant colors and iconic LEGO structures instantly capture your attention. The attention to detail in the Miniland USA section, featuring scaled-down replicas of famous cities and landmarks constructed entirely from LEGO bricks, is truly awe-inspiring. From the Golden Gate Bridge to the Statue of Liberty, it's a miniature marvel.

Moreover, the interactive experiences like the LEGO Factory Tour, where you witness how LEGO bricks are made, add an educational element to the fun-filled day. And let's not forget about the LEGO Star Wars Miniland Model Display, an absolute treat for any Star Wars enthusiast.

Throughout the park, there are numerous opportunities for creativity and hands-on building experiences. Whether it's constructing your own LEGO cars for racing or building towering structures in the Imagination Zone, the creativity knows no bounds.

As the day winds down, the memories created at Legoland San Diego would surely last a lifetime, making it a must-visit destination for anyone seeking a playful and imaginative experience amidst the iconic LEGO universe.

Bhai Nand Lal Biography

Bhai Nand Lal Goya

Bhai Nand Lal Goya's life unfolds as a fascinating journey of spiritual evolution and literary excellence.

Born in 1633 in Ghazni, Afghanistan, Nand Lal Goya's early education was in Persian and Arabic, fostering a deep love for poetry and literature. His erudition and poetic prowess gained attention, leading him to the court of Emperor Aurangzeb, where he served as a learned scholar.

It was during this time that he encountered Sikhism and eventually met Guru Gobind Singh, the tenth Sikh Guru. Impressed by Nand Lal's intellect and spiritual inclination, Guru Gobind Singh initiated him into the Sikh faith, bestowing upon him the title "Goya," signifying his poetic talent.

Nand Lal Goya's devotion to Guru Gobind Singh and Sikhism became the cornerstone of his life. His literary genius found expression in his poetry, particularly in Persian and Braj Bhasha, languages that he mastered. His verses beautifully captured the essence of Sikh philosophy, extolling the virtues of valor, sacrifice, and devotion.

"Diwan-e-Goya," a collection of his poems, stands as a testament to his spiritual depth and poetic brilliance. Additionally, "Ganjnama," a Persian composition, narrates the lives of the ten Sikh Gurus, vividly portraying their teachings and sacrifices.

Following the demise of Guru Gobind Singh, Bhai Nand Lal dedicated himself to propagating the Guru's teachings and preserving Sikh heritage. He traveled extensively, spreading the message of Sikhism and upholding the values imparted by the Gurus.

Bhai Nand Lal Goya's life remains an integral part of Sikh history, cherished for his unwavering commitment to Sikh principles, his literary contributions that enriched Sikh literature, and his intimate connection with Guru Gobind Singh, which symbolizes the spiritual bond between the Guru and his devoted disciples.

Bhai Nand Lal Goya, a prolific poet and devout Sikh, is attributed with ten significant works that reflect his spiritual devotion and literary excellence:

1. **Diwan-e-Goya:** This is one of his most celebrated collections, containing his Persian poetry. It comprises various ghazals, quatrains, and other poetic forms, expressing his deep love for God, Sikh philosophy, and the valor of the Gurus.

2. **Ganjnama:** A masterpiece in Persian literature, it narrates the lives and virtues of the ten Sikh Gurus. This composition captures the essence of Sikh spirituality, presenting a vivid account of the Gurus' teachings and their sacrifices for humanity.

3. **Jot Bikas:** This work is an interpretation of Japji Sahib, the opening hymn of Guru Nanak Dev Ji's Guru Granth Sahib. Nand Lal Goya delves into the spiritual depth of this sacred composition, elucidating its profound meanings and teachings.

4. **Zindgi-Nama:** A poetic composition portraying the spiritual journey and values one should embrace in life. It emphasizes virtues such as honesty, humility, and compassion, drawing inspiration from Sikh teachings.

5. **Tadhkirat-us-Salikan:** Written in Persian, this work is a historical account of the rise and fall of various empires. It's not directly related to Sikhism but demonstrates Goya's versatility in composing historical narratives.

6. **Rubaiyat-e-Goya:** A collection of rubaiyat (quatrains) showcasing his poetic skills in expressing philosophical ideas, spiritual contemplation, and reflections on life.

7. **Nukat-us-Sukhan:** This work highlights the rules and techniques of Persian poetry. It's considered a guide for aspiring poets, offering insights into the art of composition and versification.

8. **Joti Bigas:** An interpretation of Anand Sahib, a hymn from Guru Granth Sahib, elucidating its spiritual significance and the path to inner bliss.

9. **Ghazaliyat-e-Goya:** Another collection of ghazals and lyrical verses exploring themes of love, devotion, and the mystical aspects of the divine.

10. **Nasihat-Nama:** A didactic work providing advice and guidance on leading a righteous and virtuous life in accordance with Sikh principles.

These ten works collectively demonstrate Bhai Nand Lal Goya's mastery of Persian and his profound understanding of Sikh spirituality, making him a revered figure in Sikh literature and philosophy.

Revisiting Ancestral Lands: A Journey of Reverence and Heritage

Pair Vatt Te,

Khushi Jatt Te

Sardar Shivpreet Singh finds himself on Dec 23, 2019 amidst a breathtaking expanse of wheat fields, a stark contrast to the hustle and bustle of polluted Delhi. With wheat stretching out on both sides, he's enveloped by a serene environment, feeling an overwhelming sense of joy and contentment.

Yoga Class in progress in Government Senior Secondary School, Badbar

Visiting ancestral lands can be a powerful experience, steeped in history and personal connection. For Sardar Shivpreet Singh and his family, stepping onto their ancestor's farms in village Badbar, Dist Barnala, Punjab-India is more than just a journey; it's a profound link to their heritage. 

The crisp air carries the earthy scent of the fields, a refreshing departure from the city's pollution, rejuvenating his spirit. For Sardar Shivpreet Singh and his family, this idyllic setting is a revitalizing escape, a moment to cherish amidst nature's embrace.

Badbar is located almost in the middle of Punjab, you may reach any corner in 2-3 hours

The purpose behind their visit revolves around a deep-rooted tradition and a sense of familial reverence. Each time they set foot on that land, it's a way of paying homage to their predecessors, acknowledging their toil, sacrifices, and the legacy they've inherited. It's a tangible connection to their roots, a way to understand their family's history and the hard work that has shaped their existence.

Gobind, Jania and Geet in the background of wheat farms.

The visit becomes a moment of reflection, allowing Sardar Shivpreet Singh and Sardarni Dashminder Kaur along with their growing children Gobind, Jania and Geet to embrace the past while also contemplating their own place in the continuum of their family's story. 

A chance to shoot a pose!

Whether it's for a few minutes or a longer stay, the significance lies in the act of returning, acknowledging, and cherishing the land that has been a part of their family for generations.

Bhai Nand Lal 1633-1715

	Nand Lal, one of the most outstanding Court poets of the Guru. He was a great Persian and Arabic scholar. During his early days, his father, a Khatri, had sent him to a Bairagi whose disciple he became, in course of time The Bairagi wanted to invest him with a wooden necklace as symbol of the Bairag religion. But Nand Lal could not understand what meaning the necklace had for him and so left the man quietly off. Later he was with Aurangzeb for sometime, as the secretary of his son Muazzim. Sensing that the emperor wanted to convert him, as he had already converted so many other poets and scholars of the period he escaped with his disciple Gyassuddin, to Anandpur. So many other talented men of intellectual attainments had similarly taken refuge with the Guru, as the bigot never tolerated that any non-muslim should have a reputation of learning and scholarship. Bhai Nand Lal also was eye sore to him. It is said that Nand Lal interpreted a verse in Quran, which defied correct interpretation, by the Muslim divines, to the entire satisfaction of all. On that account, his reputation for scholarship and learning had increased much but the emperor would tolerate it only If Nand Lal turned Muslim. When the poet met the Guru, his doubts were resolved and he became his disciple. He came to have, in course of time, deep reverence for the Guru and it always gave him unbounded pleasure to sing his praises in loving adoration. Here is just an illustration: "hr d Awlm kImqy Xk qwr mUey Xwry mw ] " Both this and the next worlds do not equal a sing hair of my beloved (Guru Gobind Singh)". He wrote a number of books in praise of his Master as also to expound his philosophy. Among them, 'Bandginama' (the book of worship) was made an offering of, at the Guru's feet. The Guru lovingly changed its name from 'Bandginama' 'to 'Zindginama' (the book of life). He was very much pleased with Nand Lal for his humility and selfless service. He was once inspecting in disguise some kitchens that were run by important Sikhs, on their own initiative, as service of love. He found that the one run by Nand Lal served most efficiently and in a truly devotional spirit so as to meet at all hours, the needs of pilgrims coming to it. Others were doing it without the necessary touch of humanity, which the free kitchens were intended to foster. The Guru was so pleased with his performance in the service of food that he spoke to the Sikhs in the morning congregation of his personal experience about it. He emphasized the point that service ennobled the soul If it were done in a spirit of worship i.e. if It were surrendered to Him in a devotional spirit. He said, kitchens should be considered as laboratories where service practiced as a daily routine would prepare, In

The mouth of the poor is the Guru's receptacle (What is given to the poor goes to the Guru)". Also service rendered in the kitchen entailed some manual labour and this was most valuable in the building of spiritual stature. For instance, sweeping the floor and cleaning utensils in the Guru's kitchen inculcated humility and unassuming devotion to work, besides providing engagement for the mind and the senses.

and 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 another2 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. H~ 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 Das. 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 Das, 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 Das 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. The Guru's two wives, Mata Sundari and Mata Sahib Dcvi remained with Bhai Mani Singh. Nand Lal soon joined them. He ha~ 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. Comment 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  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. H~ 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 Das. 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 Das, 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 Das 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. The Guru's two wives, Mata Sundari and Mata Sahib Dcvi remained with Bhai Mani Singh. Nand Lal soon joined them. He ha~ 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 intermediary 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 was 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. Comment 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.