How much truth is there in the story of Vali Kandahari and Baba Goronanak?

The caravans traveling from Kabul to Delhi would get lost in the picturesque scenery when they reached Hasan Abdal. The king, the king and the fakir also remained captives here. Shahjahani historian Kanbuh has likened it to ‘Qaim Maqam Golestan-e-Iram’.

Gurdwara Panja Sahib, a sacred place of Sikhs, is located in the same city, which was built by Hari Singh Naloh, the chief of the Khalsa army of Maharaja Ranjit Singh, around 1830. Why is he called Panja Sahib? There is a tradition behind this which is mentioned in the last Janam Sakhi of the Sikhs. Janmasakhis refer to the books containing the situations of the Guru Sahibs.

Janam Sakhi Bhaiwala is considered to be the earliest book in the history of Sikhism which was compiled under the supervision of Guru Angadji who was a contemporary of Baba Guru Nanak and was first printed in 1871. In its first edition, Panja Sahib is not mentioned, but in the 1930 edition, this incident is attributed for the first time that ‘on his way to Kashmir, Baba Nanak encamped on a hill near the town of Hasan Abdal, at a distance of 20 kos from the river Indus. While sitting, Bhai Mardana felt thirsty.

On this Guru Nanak said that on the top of this hill there lives a Muslim fakir Vali Kandahari, he has water, go and ask for water from there. When Bhai Mardana went to the top of the mountain and explained his purpose, Vali Kandahari said, “If Baba Nanak is so great, why doesn’t he quench your thirst?” So go and ask your Nanak for water.

When Bhai Mardana reached down with thirst and informed Baba Guru Nanak of Vali Kandahari’s refusal, it is said that Baba Nanak again sent Bhai Mardana to Vali Kandahari and said that we are guests. When the water was refused again, Baba Guru Nanak came in glory and struck his stick on the ground. It was too late for the stick to flow, which dried up the fountain of Vali Kandahari on the hill above.

Vali Kandahari got angry and rolled a heavy rock down towards Baba Guru Nanak. Baba Guru Nanak stopped the rock with his hand but Baba Guru Nanak’s handprint was imprinted on it. Baba Vali Kandahari apologized to Guru Nanak, upon which Guru Nanak left saying, ‘Give up arrogance and adopt humility.’

How far is the truth in this incident? In this regard, the renowned researcher and writer Manzoorul Haque Siddiqui writes in his book ‘Tarikh Hasan Abdal’ that ‘Panja Sahib’s reputation is related to three gentlemen, Guru Nanak, Bhai Mardana and Baba Wali Kandahari. The first two of them were born after the death of the third i.e. Vali Kandahari, Vali Kandahari had passed away during the reign of Sultan Shah Rukh i.e. before 1447, while Guru Nanak was born in 1469 and Bhai Mardana in 1449.

Then another important thing is that the first four editions of Janmasakhi Bhaiwala, which is referred to as a reference, do not record this incident, but suddenly in the 1930 edition, the incident of Panja Sahib becomes a part of this Janamsakhi. The Janmasakhis published earlier, Gurunanak Devji, Bhai Maniji, Prachin Janamsakhi, do not mention this important event anywhere. The Guru Granth of which the fifth Guru of the Jamia Sikhs is Arjun Dev who was born forty-two years after the death of Baba Guru Nanak. In it, detailed incidents of the lives of Guru Sahibs and Bhagats have been described, but there is no mention of Panja Sahib, Wali Kandahari or Hasan Abdal.

Then the question arises, where did this tradition come from and how did it become popular? Attock District Gazetteer 1930 authored by Deputy Commissioner Attock C.C. Garbett and translated into Urdu by Capt. (Rtd) Abdullah Khan on page 344 of the Middlemeric research journal ‘The Indian Antiquary’ states that “The story told by many staunch Sikhs is that Kumma, a Muslim mason, carved the mark for his own amusement.”

On one occasion during the reign of Ranjit Singh, when the Sikhs attacked Hasan Abdal, all the people ran away, but a fakir named Naju, who could not run, said to save himself that he was a fakir of Baba Nanak. When he was asked how he knew Baba Nanak, he fabricated a legend of Baba Nanak’s miracle and produced a stone inscription as proof. The Sikhs accepted this and began to regard the stone as blessed.

Hasan Abdal had a special place in the Mughal era due to his beauty. Mughal gardens were planted here. Akbar, Shah Jahan and Aurangzeb visited here again and again but Panja Sahib is not mentioned in any of their books. Jahangir mentions the pond and the tomb in Tazak-e Jahangiri, but the claw is not mentioned anywhere. Alphinstone, a famous historian from Scotland, came to Hasan Abdal in 1809. He mentioned the tombs and gardens here, but he also did not see Panja Sahib anywhere.

The first mention of Panja Sahib is found in Lala Sohanlal Suri’s book Umdat al Tarikh, in which it is written that Maharaja Ranjit Singh visited Panja Sahib in Hasan Abdal in 1818. The first European historian to mention Hasan Abdal in his memoirs was Moorcroft, who was primarily a veterinarian and came to India in the employ of the East India Company.

In 1823 he came to Hasan Abdal and he mentioned Panja Sahib and wrote, ‘Beyond the mausoleum there is a spot on the edge of a channel formed by water flowing from a rock in the mountain. The founder is sanctified due to a deity of Baba Nanak. Many staunch Sikh pilgrims had come to visit it. This story is strange not only because it is an example of people’s weak faith, but also because it is probably an invention of the very recent past.’

On page 147 of Tarikh-i-Hasan Abdal, it is recorded that ‘the fakir who narrated the story of Panja Sahib is called the fakir of Baba Wali Kandahari and they are adjacent to the sitting and walking of Wali Kandahari. His name was Niaz Ali Shah and his nickname was Naju. During his reign, Maharaja Ranjit Singh gave him two large iron gongs to express his happiness, which were played every eleventh day after Asr prayer.

A tradition similar to that of Panja Sahib is also attributed to the Buddhist era. As you enter the Taxila Museum, in a showcase on the left hand side is a stone slab found at the Dharma Rajika Stupa on which is carved an episode from the life of Gautama Buddha: Devadatta carrying something (probably) from a hill. rock) thrown by Gautama Buddha. Behind Gautama Buddha stands a man holding the rock with both his hands. Therefore, it is possible that a Buddhist tried to make this icon based on the same incident.

A tradition related to Panja Sahib has been narrated by General Kingham with reference to a Sikh fakir according to which ‘Janak Raja had two servants named Moti Ram and Nanak. On the occasion of a special sacrifice, the Raja set the two slaves to work separately and appointed Moti Ram as the watchman at the door while Nanak was employed to pluck the leaves. In which the food was wrapped. During this ceremony, a dog came rushing towards the Raja through the door. Motiram chased the dog and broke its back with a stick.

Nanak reprimanded Moti Ram for this cruelty. Then Raja Janak addressed both of them and said, ‘Moti Ram you have acted like a ‘Mleech’ and Nanak you have proved a painful person. This is ‘Kaljag’ both of you will come again in the next birth. Nanak would be born in Talundi to a Kalu Khatri family and Moti Ram would be born as a saint to a Mughal family in Kandahar. When Baba Nanak was born again, he went to Vali’s house in Kandahar and asked, ‘Do you know me?’

‘No, but you can open my eyes,’ said Willy.

Then Nanak opened Vali’s eyes and saw that he remembered his previous birth after which he fell at the feet of his old companion. Then Nanak turned Vali into wind and himself into water. And then they both came to the town of ‘Hero’ which is now called Hasan Abdal. Here Nanak placed his hand on a rock and both returned to their original state. From that time this pure water began to flow out of the rock and never stopped, this pleasant and cool air still continues in the town of Hasan Abdal.

After almost a hundred years, Gurdwara Panja Sahib built by Hari Singh Naloh fell into disrepair, so a plan was made to rebuild it in 1921. The ancient buildings were demolished and the construction of a vast Gurdwara was started which was supervised by the then Prime Minister Hasan Abdal Sardar Ishar Singh son of Sardar Sobha Singh. Hindus also contributed to the construction of the Gurdwara.

It also housed the Hari Mandir which was built in 1932. While the foundation stone of the pond was laid on October 14, 1932 by the crown prince of Patiala state, Tikka Yadavarinder Singh. At that time the Prime Minister of this state was Sir Liaquat Hayat Khan, the father of Sardar Sikandar Hayat.

A Baisakhi fair is held at Gurdwara Panja Sahib every year from 11th to 14th April, which is attended by Hindus and Sikhs from far and wide. Especially Sikh pilgrims come from India. The origin of this festival was during the reign of Ranjit Singh. All the Sikhs who come here also visit Baba Wali Kandahari.

Whatever may be the reality of Gurdwara Panja Sahib, Hindus, Sikhs and Muslims alike climb the steps of devotion from Panja Sahib to the seat of Wali Kandahari on Baisakhi days, which is a bright example of religious harmony.