- Sri Guru Nanak Dev Ji -

GURU'S SCHOOLING CEREMONY OF SACRED THREAD COBRA SERVES THE DIVINE MASTER GURU SITS IN SECLUSION TRUE BARGAIN GURU'S MARRIAGE SRI GURU NANAK DEV JI COMES TO SULTANPUR GURU'S DISAPPEARANCE TRAVELS OF SRI GURU NANAK DEV JI FIRST STOP AT EMINABAD SUJJAN THUG SRI GURU NANAK DEV JI AT HARDWAR GURU AT GORAKHMATA REETHA SAHIB GURU AT BANARAS GURU AT GAYA GURU TO KAMRUP KAUDA RAKHSHASH GURU AT JAGAN NATH PURI GURU TO SANGLADEEP (CEYLON) RETURN FROM SANGLADEEP

GURU TO SARSA TO SULTANPUR HOME COMING FOUNDATION OF KARTARPUR SECOND UDASI THIRD UDASI SRI GURU NANAK DEV JI AT MECCA GURU AT MEDINA GURU AT BAGDAD RETURN FROM BAGDAD SRI GURU NANAK DEV JI AND VALI KANDHARI GURU AT SAIDPUR GURU AT KARTARPUR FORMATION OF SANGAT LIVING BY HONEST MEANS COMMON FREE KITCHEN - GURU KA LANGAR COMPOSITION AND COLLECTION OF BANI FURTHER TRAVELS FROM KARTARPUR GURU AT ACHAL BATALA ASCENSION OF SRI GURU NANAK DEV JI

Sri Guru Nanak Dev Ji was born in 1469 at Rai Bhoeki Talwandi now nown as Nankana Sahib situated in Punjab province of West Pakistan. This place is about 55 miles north-west of Lahore. His father, Mehta Kalu was a Patwari- an accountant of land revenue in the government. Guru's mother was Mata Tripta and he had one older sister, Bibi Nanki. From the very childhood, Bibi Nanki saw in him the Light of God but she did not reveal this secret to anyone. She is known as the first disciple of Sri Guru Nanak Dev Ji.

GURU'S SCHOOLING

At the age of seven, Sri Guru Nanak Dev Ji was sent to school, which was run by teacher, Pandit Gopal Das, at his village. As usual the teacher started the lesson with an alphabet but the teacher was wonder-stuck when the Guru asked him to explain the meanings of the letters of the alphabet. However at the helplessness of his teacher, the Guru wrote the meanings of each and every letter of the alphabet. This was the first Divine Message delivered by Sri Guru Nanak Dev Ji. This was an explanation of deeper truth about human beings and God and the way to realize God in terms of the alphabet. The teacher stood abashed before the Divine Master and bowed to him. He then took him back to his father and said:

"Mehtaji, your son is an Avtar (prophet) and has come to redeem the victims of Kalyug (the age of Falsehood). He is destined to be a world Teacher, there is nothing that I can teach him."

Many writers believe that Sri Guru Nanak Dev Ji was first sent to different schools belonging to the Hindus and Muslims to learn about Vedas (Hindu Scriptures) and Quran (Muslim Scripture), and only after obtaining the knowledge from those scriptures, he started his religion. According to Malcolm, Sri Guru Nanak Dev Ji is said to have learnt all earthly scenes from Khizr -the Prophet Elias. "There is a reason to believe," writes Cunningham, "that in his youth he made himself familiar with the popular creeds both of Mohammadans and the Hindus and that he gained a general knowledge of the Quran and Brahmanical Shastras."

It seems that all these scholars of history have not grasped the basic fundamental fact about the divinity of Sri Guru Nanak Dev Ji. He was born with divine status, thus, his teachings were heavenly. These writers seem to be very much ignorant of the fact that Sri Guru Nanak Dev Ji was an Embodiment of Divine Light. He was a celestial being and his divine attributes put him above mankind and its schools. Historians have failed to visualize the splendor in Guru's Jot. Heavenly Spirit does not learn from man-made institutions. He was a heavenly messenger and a born world teacher who taught the mankind the path of righteousness and truth. Sri Guru Nanak Dev Ji's divinity is above all earthly institutions and their teachings. The Message that Sri Guru Nanak Dev Ji gave to this world, came to him direct from God as he confirms himself:

"O Lalo as comes the Divine Word from God to me So do I narrate it."
(Tilang Mohalla 1, p-722)

"I am saying what He commandeth me to say."
(Wadhans Mohalla 1, p-566)

It is also mentioned in the Janamsakhi (biography) that many times Sri Guru Nanak Dev Ji said to his companion Mardana, "Mardana, play the rebec, the Divine Word is coming." This confirms the fact that education from the Hindu and Muslim religious institutions, had no bearing at all on the Divine Word that Sri Guru Nanak Dev Ji received from God and delivered to this world. To say that Guru went to different institutions to learn, is violating the sanctity of Guruship.

CEREMONY OF SACRED THREAD

Sri Guru Nanak Dev Ji was nine years old and according to the custom among the higher castes of Hindus, he was required to invest himself with the sacred thread called 'Janaeu'. Great preparations were made by his father for this ceremony. The family priest named Hardyal, started chanting Mantras (Hindu hymns) and was ready to put the thread around Guru's neck when he refused to wear it. The whole assembly was astonished. They tried to persuade him every way to wear the Janaeu but in vain. Then the Guru uttered the following Sabad:

"Though men commit countless thefts, countless adulteries,
utter countless falsehoods and countless words of abuse;
Though they commit countless robberies and villainies night
and day against their fellow creatures;
Yet the cotton thread is spun, and the Brahman cometh to twist it.
For the ceremony they kill a goat and cook and eat it, and
everybody then saith 'Put on the Janaeu'.
When it becometh old, it is thrown away, and another is put on,
Nanak, the string breaketh not if it is strong."
(Asa di Var, Mohalla 1, p-471)

The priest in utter despair asked "What kind of sacred thread O Nanak, would you wear?" The Guru replied:

"Out of the cotton of compassion
Spin the thread of contentment
Tie knots of continence,
Give it twist of truth.
That would make a Janaeu for the soul,
If thou have it, O Brahman, put it on me.
Such a thread once worn will never break
Nor get soiled, burnt or lost,
The man who weareth such a thread is blessed."
(Asa di Var, Slok Mohalla 1, p-471)

COBRA SERVES THE DIVINE MASTER

As usually is the case in villages, the father sent his son to graze the buffaloes in the pastures. One day while the Guru was grazing the buffaloes, he fell asleep under a tree and the herd destroyed the crops in the neighboring fields. When the owner saw his crops damaged, he became furious and lodged a complaint with Rai Bular, an officer-in-charge of that area. Rai Bular sent for the son and his father to adjust the quarrel. The Guru told them that no damage was done to the crops; rather it was blessed by God. Rai Bular sent his messengers to inspect the fields. But to everybody's surprise the investigators could not find any damage in the fields rather the crops were doubly blossoming. The field where this miracle happened is now known as Kiara Sahib.

Just as the mother, having given birth to a son, feeds him and keeps him in her vision
- indoors and outdoors, she puts food in his mouth; each and every moment, she caresses him.
In just the same way, the True Guru protects His GurSikhs, who love their Beloved Lord. ||1||
(Guru Raam Daas Ji in Raag Gauree on Pannaa 168)

On another day the Guru was sent to graze the buffaloes in the pastures and he fell asleep under the shade of a tree. As the sun rose higher, the shadow moved away. A big cobra came out of its den and provided shadow with its hood over the face of the Divine Master. Rai Bular happened to pass by that side with his attendants. When he saw this strange scene, he was convinced that the boy was a man of God. Upon seeing the people, the cobra retreated to its den and Rai Bular touched Guru's feet in great reverence and thus became Guru's disciple.

GURU SITS IN SECLUSION

As he grew a little older, he avoided company and sought seclusion. For days he would sit silent in solitude and spent his time in meditation. Parents became anxious about his health and to them his unworldliness appeared insane. One day they sent for their physician Hari Das. The physician came and began to feel Guru's pulse. He withdrew his arm and asked, "O physician, what art thou doing?" The physician replied that he was diagnosing his disease. Upon this the Guru laughed and then uttered the following Shabad:

"They have sent for the physician for me!
He taketh my hand and feeleth my pulse.
What can a pulse disclose?
The pain lies deep in the heart.
Physician, go back and heal thyself,
Diagnose thy own disease,
Then thou mayst diagnose the disease of others
And call thyself a physician."
(Malar ki Var, Mohalla 1 p-1279)

Hari Das was familiar with such cases of deranged mind and thus asked, "So you think that I am sick too and need a cure." The Guru replied, "You suffer from the sickness of your soul. Egoism is the disease. It separates us from the source of life, God Himself." Hari Das asked if there was any remedy. The Guru replied:

"When man shall possess the Name of the Bright One,
His body shall become like gold and his soul be made pure;
All his pain and disease shall be dispelled,
And he shall be saved, Nanak, by the true Name."
(Malar Mohalla 1, p-1256)

After a good deal of discussion, Hari Das bowed before the Divine Master and told his parents to leave anxiety about their son as he was born 'A healer of the world's sickened souls.'

TRUE BARGAIN

In spite of the accumulating evidence about the spiritual greatness of the Guru, Mehta Kalu was not convinced and thought that his son was wasting time in profitless contemplation. So he wanted to put him to trade. He gave the Guru twenty rupees (Indian currency) and sent him to the nearest town- Chuharkana, to buy goods of common use and then sell them at a profit. The family servant Bala was also sent with him.

On his way the Guru met a group of faqirs (ascetics) who were hungry for several days. The Guru spent all the money in feeding the faqirs and called it a true bargain. He realized the nature of his act and did not go home but sat under a tree outside his village. Bala went home and he narrated the whole story to his father. The father became very angry but the Guru explained to him that he could not think of a more profitable bargain. The aged tree under which he sat is still preserved. It is called Thumb Sahib or the holy tree in memory of the Guru.

All this failed to have any effect on Guru's disinclination towards ordinary world affairs and he remained deeply immersed in meditation.

GURU'S MARRIAGE

In order to bring him around the worldly affairs, the next step came the marriage. The marriage date is given different in different Janamsakhis (birth stories), and it is presumed that he was between 14 to 18 years of age when he got married. His wife, Sulakhni, was the daughter of Bhai Mula, a resident of Batala in Gurdaspur district. She gave birth to two sons, Sri Chand and Lakhmi Das. His father soon found out that even the married life did not divest him of his pre-occupation with matters pertaining to his Divine mission. As a matter of fact, his concept of duty was not to serve himself and his family rather to transcend it so that the self might participate in the divine scheme of things and spiritualize the world around him. Humanity was his family and serving the humanity was the service of the Lord. Bhai Gurdas writes that the Guru saw the whole world in flames; flames of falsehood, tyranny, hypocrisy and bigotry. He had to go and extinguish that fire with eternal love, truth and dedication. He had the divine mission to teach to humanity, the lesson of the brotherhood of mankind and the fatherhood of God.

From the One Light, the entire universe welled up. So who is good, and who is bad?
(Bhagat Kabeer Ji in Raag Prabhaatee on Pannaa 1349)

SRI GURU NANAK DEV JI COMES TO SULTANPUR

Jai Ram, Guru's brother-in-law was serving as Dewan (steward) to the governor, Nawab Daulat Khan Lodhi of Sultanpur. It is said that both Jai Ram and Rai Bular were of the opinion that Nanak was a saint ill-treated by his father; and thus Jai Ram promised to find a job for him in Sultanpur. Guru's sister was deeply devoted to her younger brother. On their annual visit to Talwandi, when she noticed her father's impatience at her brother's indifference towards worldly activities, she decided to take him to Sultanpur. Her father gave his consent.

Jai Ram got the Guru the post of a store-keeper of Nawab's state granary where the grain was collected as a part of land revenue and later sold. The Guru carried out the duties of the store-keeper very efficiently. The minstrel Mardana subsequently joined the Guru and other friends too followed. Sri Guru Nanak Dev Ji introduced them to the Khan, who provided them suitable jobs in his administration. Every night there was Sabad-Kirtan (singing divine hymns).

One day he was weighing provisions and was counting each weighing as 'one, two, three.........ten, eleven, twelve, thirteen'. When he reached the number thirteen (13)- 'Tera' (in Punjabi language Tera means number 13, and Tera also means 'yours', that is 'I am yours, O Lord'), he went into ecstasy. He went on weighing by saying,"Tera, tera, tera,......." The customers did not know how to carry the bountiful gifts of this store-keeper. They could not understand the bounties of the Lord.

Ultimately the situation reached its climax when a charge was levied against the Guru that he was recklessly giving away the grain. The Nawab ordered an inquiry which was conducted very carefully. The Guru's detractors were surprised when the stores were found full and the accounts showed a balance in favor of the Guru. After that the Guru sent in his resignation to the employer to embark on his divine mission.

GURU'S DISAPPEARANCE

The Janamsakhis narrate that one morning, Sri Guru Nanak Dev Ji went to bathe in the neighboring river called Baeen. While bathing he disappeared in water and remained as such for three days. During that period he had a vision of God's presence where he was entrusted by the Almighty with the task of preaching the Divine Name (NAM) to the world. The Almighty gave him a goblet brimming with nectar of 'NAM' which Master Nanak drank and then Almighty commanded:

"Thou art welcome, O Nanak, that hath absorbed thyself in Nam.
Do go hence and do the work for which thou wast born.
People of Kalyug have adopted horrible practices and are
extremely degraded in mind.
They worship a variety of gods, have forsaken the Name
and are immersed in sin.
Go thou, spread Love and Devotion to the Name, and lighten
the burden of the earth.
Go thou, and glorify the name of God and destroy
hypocrisy."

The Guru then sang the following Shabad:

koit kotI myrI Awrjw pvxu pIAxu AipAwau ]
If I could live for millions and millions of years, and if the air was my food and drink,

cMdu sUrju duie guPY n dyKw supnY saux n Qwau ]
and if I lived in a cave and never saw either the sun or the moon, and if I never slept, even in dreams

BI qyrI kImiq nw pvY hau kyvfu AwKw nwau ]1]
-even so, I could not estimate Your Value. How can I describe the Greatness of Your Name? ||1||

swcw inrMkwru inj Qwie ]
The True Lord, the Formless One, is Himself in His Own Place.

suix suix AwKxu AwKxw jy BwvY kry qmwie ]1] rhwau ]
I have heard, over and over again, and so I tell the tale; as it pleases You, Lord, please instill within me the yearning for You. ||1||Pause||

kusw ktIAw vwr vwr pIsix pIsw pwie ]
If I was slashed and cut into pieces, over and over again, and put into the mill and ground into flour,

AgI syqI jwlIAw Bsm syqI ril jwau ]
burnt by fire and mixed with ashes

BI qyrI kImiq nw pvY hau kyvfu AwKw nwau ]2]
-even then, I could not estimate Your Value. How can I describe the Greatness of Your Name? ||2||

pMKI hoie kY jy Bvw sY AsmwnI jwau ]
If I was a bird, soaring and flying through hundreds of heavens,

ndrI iksY n AwvaU nw ikCu pIAw n Kwau ]
and if I was invisible, neither eating nor drinking anything

BI qyrI kImiq nw pvY hau kyvfu AwKw nwau ]3]
-even so, I could not estimate Your Value. How can I describe the Greatness of Your Name? ||3||

nwnk kwgd lK mxw piV piV kIcY Bwau ]
O Nanak, if I had hundreds of thousands of stacks of paper, and if I were to read and recite and embrace love for the Lord,

msU qoit n AwveI lyKix pauxu clwau ]
and if ink were never to fail me, and if my pen were able to move like the wind

BI qyrI kImiq nw pvY hau kyvfu AwKw nwau ]4]2]
-even so, I could not estimate Your Value. How can I describe the Greatness of Your Name? ||4||2||
(Sri Guru Nanak Dev Ji Dev Ji in Siree Raag on Pannaa 14)

Then a voice was heard, "O Nanak, to him upon whom My look of kindness resteth, be thou merciful, as I too shall be merciful. My name is God, the Primal Brahm, and thou art the Divine Guru (Mei aad Parmeshar aur tu Gur Parmeshar)."

This has been the revelation of the Puratan Janamsakhi. The Guru himself confirms that the Almighty asked him to go to the world and sing His praises. The Guru says that after he had done his duty in this world, the Almighty called him again:

hau FwFI vykwru kwrY lwieAw ]
I was a minstrel, out of work, when the Lord took me into His service.

rwiq idhY kY vwr Durhu PurmwieAw ]
To sing His Praises day and night, He gave me His Order, right from the start.

FwFI scY mhil Ksim bulwieAw ]
My Lord and Master has summoned me, His minstrel, to the True Mansion of His Presence.

scI isPiq swlwh kpVw pwieAw ]
He has dressed me in the robes of His True Praise and Glory.

scw AMimRq nwmu Bojnu AwieAw ]
The Ambrosial Nectar of the True Name has become my food.

gurmqI KwDw rij iqin suKu pwieAw ]
Those who follow the Guru's Teachings, who eat this food and are satisfied, find peace.

FwFI kry pswau sbdu vjwieAw ]
His minstrel spreads His Glory, singing and vibrating the Word of His Shabad.

nwnk scu swlwih pUrw pwieAw ]27] suDu
O Nanak, praising the True Lord, I have obtained His Perfection. ||27||Sudh||
(Sri Guru Nanak Dev Ji Dev Ji in Raag Maajh on Pannaa 150)

It is said that after three days when he reappeared, some people saw hallow around his head. Some people say that Sri Guru Nanak Dev Ji's Guruship started with his reappearance from the water. It should be pointed here in this respect that there are Three Entities in Sikhism- God, Guru, and Gurbani (Divine Word). According to Sikhism there is One but One God; He sends His emissary called Guru, who is embodiment of Divine Light. God then delivers His message (Gurbani) through His emissary, the Guru.

Without the Guru, there can be no Gurbani. Guru is a channel through whom Gurbani is delivered. Therefore, when at the age of seven, Sri Guru Nanak Dev Ji delivered the first Divine message to his teacher (Rag Asa Mohalla 1, Patti Likhi, Pannaa 432), he had to be and he was the Guru. Before disappearing in the river, a lot of Gurbani was already delivered by the Guru. He was, thus, born as Guru and his Guruship started from the very birth.

Bhai Gurdas, a Sikh apostle writes that first the Almighty bestowed His blessings on Baba (Sri Guru Nanak Dev Ji) and then He sent him to this world to spread the Divine Word.

"Pehlan babei paya bakhash dar, pichhon dei phir ghal kamaee."
(Bhai Gurdas- Var 1, pauri 24)

Who was Sri Guru Nanak Dev Ji's Guru? When he was asked, who his Guru was, Sri Guru Nanak Dev Ji replied that God Himself was his Guru:

"Unfathomable and Infinite is God Who acted as Guru of Nanak."
(Sorath Mohalla 1, p-599)

The Guru remained silent for a day after the reappearance and then he made this announcement, "There is no Hindu and no Musalman." This meant that there was no difference between man and man. (But some interpret that both Hindus and Muslims had forgotten the precepts of their religions). This declaration made Nawab Daulat Khan and his Qazi very mad. The Nawab asked the Guru to explain whether his Qazi was not a true Muslim. The Guru described the traits of a true Muslim:

muslmwxu khwvxu musklu jw hoie qw muslmwxu khwvY ]
It is difficult to be called a Muslim; if one is truly a Muslim, then he may be called one.

Avil Aauil dInu kir imTw mskl mwnw mwlu muswvY ]
First, let him savor the religion of the Prophet as sweet; then, let his pride of his possessions be scraped away.

hoie musilmu dIn muhwxY mrx jIvx kw Brmu cukwvY ]
Becoming a true Muslim, a disciple of the faith of Mohammed, let him put aside the delusion of death and life.

rb kI rjwie mMny isr aupir krqw mMny Awpu gvwvY ]
As he submits to God's Will, and surrenders to the Creator, he is rid of selfishness and conceit.

qau nwnk srb jIAw imhrMmiq hoie q muslmwxu khwvY ]1]
And when, O Nanak, he is merciful to all beings, only then shall he be called a Muslim. ||1||
(Sri Guru Nanak Dev Ji Dev Ji in Raag Maajh on Pannaa 141)

The Nawab then asked the Guru, "If there is no difference between the Hindus and the Muslims, why don't you join us in our Namaz (Muslim prayer)?" The Guru agreed to join them to take part in their prayer in the mosque where Qazi led the Namaz. When Namaz was offered, the Qazi and the Nawab both stood, kneeled and bowed in their prayer but the Guru remained standing. After the Namaz was over, the Qazi said,"Why did you not take part in the prayer?" The Guru replied, "I did take part in the prayer but both of you did not." Then he explained, "While the Qazi performed the service, he remembered that there was a well in his courtyard, and his mind was filled with apprehension lest his newly-born filly should fall in the well. The Qazi's mind was, therefore, not present in the prayer. Also while the Nawab was pretending to pray, his mind was set on purchasing horses in Kabul."

Both admitted the truth of Guru's statements and the Nawab cried aloud to the Qazi, "Thou seest not Khuda (God) speaking to us through Nanak?" The Muslims perform five Namaz at five different times a day. The Guru addressed the meaning and virtue of Namaz:

pMij invwjw vKq pMij pMjw pMjy nwau ]
There are five prayers and five times of day for prayer; the five have five names.

pihlw scu hlwl duie qIjw KYr Kudwie ]
Let the first be truthfulness, the second honest living, and the third charity in the Name of God.

cauQI nIAiq rwis mnu pMjvI isPiq snwie ]
Let the fourth be good will to all, and the fifth the praise of the Lord.

krxI klmw AwiK kY qw muslmwxu sdwie ]
Repeat the prayer of good deeds, and then, you may call yourself a Muslim.

nwnk jyqy kUiVAwr kUVY kUVI pwie ]3]
O Nanak, the false obtain falsehood, and only falsehood. ||3||
(Sri Guru Nanak Dev Ji Dev Ji in Raag Maajh on Pannaa 141)

Sri Guru Nanak Dev Ji never asked a Muslim or a Hindu to become his disciple to get a place in heaven after death. He told the Muslim to become a true Muslim and to a Hindu to become a true Hindu in order to get salvation.

TRAVELS OF SRI GURU NANAK DEV JI

Sri Guru Nanak Dev Ji Dev saw the world suffering out of hatred, fanaticism, falsehood and hypocrisy. The world had sunk in wickedness and sin. So he set out for the regeneration of humanity on this earth. He carried the torch of truth, heavenly love, peace and joy for mankind. He embarked on his Divine Mission and went towards east, west, north and south and visited various centers of Hindus, Muslims, Buddhists, Jainis, Sufis, Yogis and Sidhas. He met people of different religions, tribes, cultures and races. He travelled on foot with his Muslim companion named Mardana, a minstrel. His travels are called Udasis.

In his first Udasi (travel), Sri Guru Nanak Dev Ji covered east and south of India and returned home after spending a little more than eight years. He started from Sultanpur in August, 1507 and went to his village Talwandi to meet and inform his parents about his long journey. The old parents wanted comfort and protection from their young son in their old age and so they asked him not to go. But there were thousands and thousands others waiting for the Divine Master for comfort, love and salvation. The Guru, therefore, told his parents,"There is a call from Heaven, I must go whither He directs me to go."

FIRST STOP AT EMINABAD

Accompanied by Mardana, the Guru embarked on his mission and left his family behind. He made his first stop at Saidpur, now known as Eminabad, and there he met a poor carpenter named Lalo. The Master looked at poor Lalo graciously and he was blessed with Divine love and lo, he was a blessed man. The Guru chose to stay with Lalo for sometimes as a guest. The news reached Malik Bhago, the chief of the town, that a holy person was staying with Lalo. Malik Bhago was a corrupt man and he had amassed wealth through unfair means. He held a big gathering and invited all holy men including the Guru. The Guru, however, did not accept his invitation. The Malik then made a special arrangement for the Guru and requested him to come and eat at his residence.

At last the Guru went there and Malik Bhago said,"O holy man, I have prepared so many dishes for you, but you are staying with a poor carpenter and eating his dry bread. Please stay with me." The Guru replied,"I cannot eat your food because your bread is ill-begotten and has been made with money sucked from the poor through unfair means, while Lalo's bread is made from the hard-earned money." This made Malik Bhago very mad and he asked the Guru to prove his point. The Guru then sent for a loaf of bread from Lalo's house. In one hand the Guru held Lalo's bread and in the other that of Malik Bhago's, and when he squeezed both, milk came out from Lalo's bread and blood dripped from Malik Bhago's bread. Malik Bhago was completely shaken by his guilt and asked for forgiveness. The Guru asked him to distribute his ill-gotten wealth among the poor and henceforth live an honest life. Malik Bhago was re-born with the Guru's blessing.

SUJJAN THUG

aujlu kYhw iclkxw Goitm kwlVI msu ]
Bronze is bright and shiny, but when it is rubbed, its blackness appears.

DoiqAw jUiT n auqrY jy sau Dovw iqsu ]1]
Washing it, its impurity is not removed, even if it is washed a hundred times. ||1||

sjx syeI nwil mY clidAw nwil clµin@ ]
They alone are my friends, who travel along with me;

ijQY lyKw mMgIAY iqQY KVy idsMin ]1] rhwau ]
and in that place, where the accounts are called for, they appear standing with me. ||1||Pause||

koTy mMfp mwVIAw pwshu icqvIAwhw ]
There are houses, mansions and tall buildings, painted on all sides;

FTIAw kMim n Awvn@I ivchu sKxIAwhw ]2]
but they are empty within, and they crumble like useless ruins. ||2||

bgw bgy kpVy qIrQ mMiJ vsMin@ ]
The herons in their white feathers dwell in the sacred shrines of pilgrimage.

Guit Guit jIAw Kwvxy bgy nw khIAin@ ]3]
They tear apart and eat the living beings, and so they are not called white. ||3||

isMml ruKu srIru mY mYjn dyiK Bulµin@ ]
My body is like the simmal tree; seeing me, other people are fooled.

sy Pl kMim n Awvn@I qy gux mY qin hMin@ ]4]
Its fruits are useless - just like the qualities of my body. ||4||

AMDulY Bwru auTwieAw fUgr vwt bhuqu ]
The blind man is carrying such a heavy load, and his journey through the mountains is so long.

AKI loVI nw lhw hau ciV lµGw ikqu ]5]
My eyes can see, but I cannot find the Way. How can I climb up and cross over the mountain? ||5||

cwkrIAw cMigAweIAw Avr isAwxp ikqu ]
What good does it do to serve, and be good, and be clever?

nwnk nwmu smwil qUM bDw Cutih ijqu ]6]1]3]
O Nanak, contemplate the Naam, the Name of the Lord, and you shall be released from bondage. ||6||1||3||
(Sri Guru Nanak Dev Ji in Raag Soohee on Pannaa 729)

When Sajjan listened the Divine melody, he realized that the Guru's words were actually addressed to him. Upon this he made his obeisance and fell at the Guru's feet, and prayed to him to pardon his sins. The Guru said, "Sajjan, in the Sovereignty of God, grace is obtained by two things, open confession and reparation for wrong." Sajjan stood in submission. The Guru asked him to give all his ill-gotten wealth to the poor. He obeyed the mandate and became a follower of the Guru after receiving Charanpauhal. It is said that the first historical Sikh temple was constructed on the spot where this conversation was held.

SRI GURU NANAK DEV JI AT HARDWAR

Hardwar is one of the Hindu pilgrimage places on the bank of river Ganges. It was a Baisakhi day and the pilgrims got up early in the morning and bathed in the river. As the sun came out, they started throwing water towards the sun. When Sri Guru Nanak Dev Ji asked them as to what they were doing, one priest replied, "We are offering water to our dead ancestors in the region of Sun to quench their thirst."

Upon this the Guru started throwing water towards the west. The pilgrims laughed and asked what he was doing. The Guru replied, "I am watering my fields in my village in the Punjab." The priest asked, "How can your water reach such a distance?" The Guru retorted, "How far your ancestors are from here?" One of them replied, "in the other world."

The Guru stated, "If the water cannot reach my fields which are about four hundred miles away from here, how can your water reach your ancestors who are not even on this earth?" The crowd stood in dumb realization. The Guru preached against superstitions and false rituals, worship of gods and goddesses, penances and renunciation. He stressed that only One God, the Formless, was to be glorified. In this way he showed the path of truth and enlightenment. There is a Gurdwara called Nanakwara in Hardwar on the bank of the river Ganges where the Guru had stayed.

GURU AT GORAKHMATA

jogu n iKMQw jogu n fMfY jogu n Bsm cVweIAY ]
Yoga is not the patched coat, Yoga is not the walking stick. Yoga is not smearing the body with ashes.

jogu n muMdI mUMif mufwieAY jogu n isM|I vweIAY ]
Yoga is not the ear-rings, and not the shaven head. Yoga is not the blowing of the horn.

AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY ]1]
Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||1||

glI jogu n hoeI ]
By mere words, Yoga is not attained.

eyk idRsit kir smsir jwxY jogI khIAY soeI ]1] rhwau ]
One who looks upon all with a single eye, and knows them to be one and the same - he alone is known as a Yogi. ||1||Pause||

jogu n bwhir mVI mswxI jogu n qwVI lweIAY ]
Yoga is not wandering to the tombs of the dead; Yoga is not sitting in trances.

jogu n dyis idsMqir BivAY jogu n qIriQ nweIAY ]
Yoga is not wandering through foreign lands; Yoga is not bathing at sacred shrines of pilgrimage.

AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY ]2]
Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||2||

siqguru BytY qw shsw qUtY Dwvqu vrij rhweIAY ]
Meeting with the True Guru, doubt is dispelled, and the wandering mind is restrained.

inJru JrY shj Duin lwgY Gr hI prcw pweIAY ]
Nectar rains down, celestial music resounds, and deep within, wisdom is obtained.

AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY ]3]
Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||3||

nwnk jIviqAw mir rhIAY AYsw jogu kmweIAY ]
O Nanak, remain dead while yet alive - practice such a Yoga.

vwjy bwJhu isM|I vwjY qau inrBau pdu pweIAY ]
When the horn is blown without being blown, then you shall attain the state of fearless dignity.

AMjn mwih inrMjin rhIAY jog jugiq qau pweIAY ]4]1]8]
Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||4||1||8||
(Sri Guru Nanak Dev Ji in Raag Soohee on Pannaa 730)

On hearing this, the Yogis made Sri Guru Nanak Dev Ji obeisanceeisance. The Guru's teaching became so effective that Gorakhmata became Nanakmata.

REETHA SAHIB

hau hau mY mY ivchu KovY ]
Eradicating egotism and individualism from within,

dUjw mytY eyko hovY ]
and erasing duality, the mortal becomes one with God.

jgu krVw mnmuKu gwvwru ]
The world is difficult for the foolish, self-willed manmukh;

sbdu kmweIAY KweIAY swru ]
practicing the Shabad, one chews iron.

AMqir bwhir eyko jwxY ]
Know the One Lord, inside and out.

nwnk Agin mrY siqgur kY BwxY ]46]
O Nanak, the fire is quenched, through the Pleasure of the True Guru's Will. ||46||
(Sri Guru Nanak Dev Ji in Raag Raamkalee on Pannaa 943)

The shrewd mind of the Yogis wanted to test the Guru still further. Knowing that the Guru did not have anything to offer, they asked him to give them something to eat. The Guru was sitting under the soapnut tree and soapnuts are always bitter. He gave them soapnuts to eat. To the utter surprise of the Yogis, the soapnuts were very sweet. By the Grace of God, the soapnuts of half-side of the tree where the Guru was sitting, became sweet and the other half of the same tree had bitter soapnuts. The same is true even to-day. That place is called Reetha Sahib and there is a Gurdwara in the memory of the Guru.

GURU AT BANARAS

After Gorakhmata, the Guru took southernly route and passing through Gola, Ayudhya and Prayag (Allahabad), reached Banaras, also called Varanasi- which was said to be the seat of Hindu religious learning and abode of Lord Shiva. The Guru and his companion Mardana encamped in a public square of the city. Pandit Chatur Das was the chief Brahman of the city. Guru's dress was neither of a family man nor of a Sanyasi (ascetic). Seeing this Pandit Chatur Das held a long discussion with the Guru. The Guru asked the Pandit what did he read, what did he teach to the people and what type of knowledge did he impart to his disciples? The Pandit replied, "By the will of God I teach the people the fourteen sciences- reading, swimming, medicine, alchemy, astrology, singing the six rags and their raginis, the science of sexual enjoyment, grammar, music, horsemanship, dancing, archery, theology, and statesmanship." The Guru explained that better than all these was the knowledge of God. Upon this the Guru uttered the fifty-four stanzas of Ramkali Mohalla 1- Dakhni Omkar. The true God is superior to all other gods. The first two stanzas are as follows:

EAMkwir bRhmw auqpiq ]
From Ongkaar, the One Universal Creator God, Brahma was created.

EAMkwru kIAw ijin iciq ]
He kept Ongkaar in his consciousness.

EAMkwir sYl jug Bey ]
From Ongkaar, the mountains and the ages were created.

EAMkwir byd inrmey ]
Ongkaar created the Vedas.

EAMkwir sbid auDry ]
Ongkaar saves the world through the Shabad.

EAMkwir gurmuiK qry ]
Ongkaar saves the Gurmukhs.

Enm AKr suxhu bIcwru ]
Listen to the Message of the Universal, Imperishable Creator Lord.

Enm AKru iqRBvx swru ]1]
The Universal, Imperishable Creator Lord is the essence of the three worlds. ||1||

suix pwfy ikAw ilKhu jMjwlw ]
Listen, O Pandit, O religious scholar, why are you writing about worldly debates?

ilKu rwm nwm gurmuiK gopwlw ]1] rhwau ]
As Gurmukh, write only the Name of the Lord, the Lord of the World. ||1||Pause||

ssY sBu jgu shij aupwieAw qIin Bvn iek joqI ]
Sassa: He created the entire universe with ease; His One Light pervades the three worlds.

gurmuiK vsqu prwpiq hovY cuix lY mwxk moqI ]
Become Gurmukh, and obtain the real thing; gather the gems and pearls.

smJY sUJY piV piV bUJY AMiq inrMqir swcw ]
If one understands, realizes and comprehends what he reads and studies, in the end he shall realize that the True Lord dwells deep within his nucleus.

gurmuiK dyKY swcu smwly ibnu swcy jgu kwcw ]2]
The Gurmukh sees and contemplates the True Lord; without the True Lord, the world is false. ||2||
(Sri Guru Nanak Dev Ji in Raag Raamkalee on Pannaa 929)

On hearing the Sabad of Ramkali, Pandit Chatur Das fell at the feet of the Guru, and became a Sikh, and did much to spread Sikh religion in that area. The place where the Guru stayed, is now called as Guru ka Bagh Gurdwara.

GURU AT GAYA

After Banaras he reached Gaya which is a famous Hindu pilgrimage place situated at the river Phalgu (Sarju). The Hindu priests had declared that any offerings made at Gaya especially at the time of Baisakhi would secure salvation for seven generations of those who had departed from this world. The simple minded people made huge offerings and the priests fed the piters (ancestors) by offering rice balls, lighted up little lamps to illuminate their paths in the high heavens. The Guru started laughing which made the priests very angry. At that point the Guru explained that those who left their bodies on earth, did not need any food nor a glow of lamp to see. If this body could not go to the other world, obviously it was not possible for any material substance of this world to reach the other side. So the Guru enlightened the people and asked them to worship One God, the Formless.

GURU TO KAMRUP

After Gaya he passed through the area where modern city of Patna stands and reached Hajipur. Passing through Kantnagar he reached Malda. The town of Malda was situated at the confluence of rivers Ganges and Mahanadi. It is reported that a local merchant of Malda did a great service to the Guru for which he received Guru's blessings. The next stop was Dhubri in Assam. After Dhubri he proceeded along the Brahmputra river on to Kamrup, a place near the modern city of Gauhati. This whole route is marked by many old historical Gurdwaras bearing association with the Guru.

The city of Kamrup was ruled by a woman of black magic. She had assumed the name of Nurshah, the name of one from whom she had learnt this art. She and her female companions practiced black magic and exorcised strange powers in that locality. She owned the whole country around and many a mystic, yogi etc. fell prey to her magical schemes.

The Guru stayed under a tree outside the city while Mardana went into the city to get something to eat. On his way he met some women and fell victim to their machination, who made a lamb of him. Under mesmeric influence Mardana did all what they commanded him to do. He was thus imprisoned by the witchcraft of Nurshah and could not return to the Guru. The Guru knew what had happened to his minstrel and he started to rescue him from his captors. Nurshah saw the Guru coming and tried to captivate him with her charms but her art of magic failed. She found out that her spells were of no avail. On their fruitless efforts, the Guru uttered the following Sabad on Kuchaji or the woman of bad character:

mM\u kucjI AMmwvix fosVy hau ikau shu rwvix jwau jIau ]
I am ungraceful and ill-mannered, full of endless faults. How can I go to enjoy my Husband Lord?

iek dU ieik cVMdIAw kauxu jwxY myrw nwau jIau ]
Each of His soul-brides is better than the rest - who even knows my name?

ijn@I sKI shu rwivAw sy AMbI CwvVIeyih jIau ]
Those brides who enjoy their Husband Lord are very blessed, resting in the shade of the mango tree.

sy gux mM\u n AwvnI hau kY jI dos Dryau jIau ]
I do not have their virtue - who can I blame for this?

ikAw gux qyry ivQrw hau ikAw ikAw iGnw qyrw nwau jIau ]
Which of Your Virtues, O Lord, should I speak of? Which of Your Names should I chant?

iekqu toil n AMbVw hau sd kurbwxY qyrY jwau jIau ]
I cannot even reach one of Your Virtues. I am forever a sacrifice to You.

suienw rupw rMgulw moqI qY mwixku jIau ]
Gold, silver, pearls and rubies are pleasing.

sy vsqU sih idqIAw mY iqn@ isau lwieAw icqu jIau ]
My Husband Lord has blessed me with these things, and I have focused my thoughts on them.

mMdr imtI sMdVy pQr kIqy rwis jIau ]
Palaces of brick and mud are built and decorated with stones;

hau eynI tolI BulIAsu iqsu kMq n bYTI pwis jIau ]
I have been fooled by these decorations, and I do not sit near my Husband Lord.

AMbir kUMjw kurlIAw bg bihTy Awie jIau ]
The cranes shriek overhead in the sky, and the herons have come to rest.

sw Dn clI swhurY ikAw muhu dysI AgY jwie jIau ]
The bride has gone to her father-in-law's house; in the world hereafter, what face will she show?

suqI suqI Jwlu QIAw BulI vwtVIAwsu jIau ]
She kept sleeping as the day dawned; she forgot all about her journey.

qY sh nwlhu muqIAsu duKw kUM DrIAwsu jIau ]
She separated herself from her Husband Lord, and now she suffers in pain.

quDu gux mY siB Avgxw iek nwnk kI Ardwis jIau ]
Virtue is in You, O Lord; I am totally without virtue. This is Nanak's only prayer:

siB rwqI sohwgxI mY fohwgix kweI rwiq jIau ]1]
You give all Your nights to the virtuous soul-brides. I know I am unworthy, but isn't there a night for me as well? ||1||
(Sri Guru Nanak Dev Ji in Raag Soohee on Pannaa 762)

glNØI AsI cMgIAw AwcwrI burIAwh ]
We are good at talking, but our actions are bad.

mnhu kusuDw kwlIAw bwhir ictvIAwh ]
Mentally, we are impure and black, but outwardly, we appear white.

rIsw kirh iqnwVIAw jo syvih dru KVIAwh ]
We imitate those who stand and serve at the Lord's Door.

nwil KsmY rqIAw mwxih suiK rlIAwh ]
They are attuned to the Love of their Husband Lord, and they experience the pleasure of His Love.

hodY qwix inqwxIAw rhih inmwnxIAwh ]
They remain powerless, even while they have power; they remain humble and meek.

nwnk jnmu skwrQw jy iqn kY sMig imlwh ]2]
O Nanak, our lives become profitable if we associate with them. ||2||
(Sri Guru Nanak Dev Ji in Siree Raag on Pannaa 85)

ieAwnVIey mwnVw kwie kryih ]
O foolish and ignorant soul-bride, why are you so proud?

AwpnVY Gir hir rMgo kI n mwxyih ]
Within the home of your own self, why do you not enjoy the Love of your Lord?

shu nyVY Dn kMmlIey bwhru ikAw FUFyih ]
Your Husband Lord is so very near, O foolish bride; why do you search for Him outside?

BY kIAw dyih slweIAw nYxI Bwv kw kir sIgwro ]
Apply the Fear of God as the maascara to adorn your eyes, and make the Love of the Lord your ornament.

qw sohwgix jwxIAY lwgI jw shu Dry ipAwro ]1]
Then, you shall be known as a devoted and committed soul-bride, when you enshrine love for your Husband Lord. ||1||

ieAwxI bwlI ikAw kry jw Dn kMq n BwvY ]
What can the silly young bride do, if she is not pleasing to her Husband Lord?

krx plwh kry bhuqyry sw Dn mhlu n pwvY ]
She may plead and implore so many times, but still, such a bride shall not obtain the Mansion of the Lord's Presence.

ivxu krmw ikCu pweIAY nwhI jy bhuqyrw DwvY ]
Without the karma of good deeds, nothing is obtained, although she may run around frantically.

lb loB AhMkwr kI mwqI mwieAw mwih smwxI ]
She is intoxicated with greed, pride and egotism, and engrossed in Maya.

ienI bwqI shu pweIAY nwhI BeI kwmix ieAwxI ]2]
She cannot obtain her Husband Lord in these ways; the young bride is so foolish! ||2||

jwie puChu sohwgxI vwhY iknI bwqI shu pweIAY ]
Go and ask the happy, pure soul-brides, how did they obtain their Husband Lord?

jo ikCu kry so Blw kir mwnIAY ihkmiq hukmu cukweIAY ]
Whatever the Lord does, accept that as good; do away with your own cleverness and self-will.

jw kY pRyim pdwrQu pweIAY qau crxI icqu lweIAY ]
By His Love, true wealth is obtained; link your consciousness to His lotus feet.

shu khY so kIjY qnu mno dIjY AYsw prmlu lweIAY ]
As your Husband Lord directs, so you must act; surrender your body and mind to Him, and apply this perfume to yourself.

eyv khih sohwgxI BYxy ienI bwqI shu pweIAY ]3]
So speaks the happy soul-bride, O sister; in this way, the Husband Lord is obtained. ||3||

Awpu gvweIAY qw shu pweIAY Aauru kYsI cqurweI ]
Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?

shu ndir kir dyKY so idnu lyKY kwmix nau iniD pweI ]
When the Husband Lord looks upon the soul-bride with His Gracious Glance, that day is historic - the bride obtains the nine treasures.

Awpxy kMq ipAwrI sw sohwgix nwnk sw sBrweI ]
She who is loved by her Husband Lord, is the true soul-bride; O Nanak, she is the queen of all.

AYsy rMig rwqI shj kI mwqI Aihinis Bwie smwxI ]
Thus she is imbued with His Love, intoxicated with delight; day and night, she is absorbed in His Love.

suMdir swie srUp ibcKix khIAY sw isAwxI ]4]2]4]
She is beautiful, glorious and brilliant; she is known as truly wise. ||4||2||4||

On hearing this Sabad, Nurshah and her companions fell at the feet of the Guru and asked for forgiveness and blessing to obtain salvation. The Guru told them to repeat God's Name conscientiously, perform their domestic duties, renounce magic and thus they would secure salvation. It is said that they became Guru's followers. After a short stay he departed leaving behind the awakened souls, to carry on his Divine mission.

KAUDA RAKHSHASH

The Guru travelled many miles in the wilderness of Assam. His minstrel Mardana was very hungry and tired, so they sat under a tree. After sometimes Mardana went to get something to eat. On his way he met Kauda, the cannibal. Kauda took Mardana by surprise and bound him hand and foot by a rope and then carried him to the spot where he had kept a big pan full of oil for frying the flesh of his victims. Kauda started to lighten fire under the pan. When Mardana saw that, he was very frightened and prayed to the Guru to come to his rescue. The Guru already knew and was on his way to get him released.

Kauda was trying to light the fire when the Guru appeared. This bewildered Kauda completely. The Guru looked at him compassionately and graciously and said, "Kauda! See-est thou not what thou dost, wilt thou cast thyself in the burning fire of hell?" The very gracious and holy sight of the Divine Master made such people realize their guilt and they fell on his feet and begged for mercy. Kauda whose conscience was dead with heinous crimes, suddenly came to realization and was overwhelmed with repentance. He fell on the feet of the Master and prayed for mercy. The gracious Master blessed him with the Name. Kauda was completely a changed man and thereafter lived as a devout disciple of the Guru.

GURU AT JAGAN NATH PURI

After Golaghat Nagar and Dhanasri valley where cannibals inhabited in large numbers, the Guru went back to Gauhati. From there he proceeded to Shillong and to Silhet where an old Gurdwara stands in his memory. He then went to Dacca and on the way he passed through Calcutta and Cuttack and finally reached Puri.

The temple of Jagan Nath, the Lord of the East, was one of the four most revered temples of the Hindus- the other three being Som Nath, Badri Nath and Vishwa Nath. It is said that Jagan Nath's idol was sculptured by the architect of the gods and it was installed at the temple by Lord Brahma himself. It was the anniversary of installation of the idol when Sri Guru Nanak Dev Ji reached the temple. The Guru visited the temple not to adore their Lord but to teach the people that the worship of God was superior to the worship of the deity. It was the evening time and the priests brought a salver full of many lighted lamps, flowers, incense and pearls and then all stood to offer the salver to their enshrined idol-god. The ceremony was called 'Arti', a song of dedication. The high-priest invited the Guru to join in the god's worship. The Guru did not join their service which enraged the priests. On being asked the reason the Guru explained that a wonderful serenade was being sung by nature before the invisible altar of God. The sun and the moon were the lamps, placed in the salver of the firmament and the fragrance wafted from the Malayan mountains was serving as incense. The Guru, therefore, instead of accepting the invitation of the high-priest to adore the idol, raised his eyes to the heaven and uttered the following Shabad of Arti:

ggn mY Qwlu riv cMdu dIpk bny qwirkw mMfl jnk moqI ]
In the bowl of the sky, the sun and moon are the lamps; the stars in the constellations are the pearls.

DUpu mlAwnlo pvxu cvro kry sgl bnrwie PUlµq joqI ]1]
The fragrance of sandalwood is the incense, the wind is the fan, and all the vegetation are flowers in offering to You, O Luminous Lord. ||1||

kYsI AwrqI hoie Bv KMfnw qyrI AwrqI ]
What a beautiful lamp-lit worship service this is! O Destroyer of fear, this is Your Aartee, Your worship service.

Anhqw sbd vwjMq ByrI ]1] rhwau ]
The sound current of the Shabad is the sounding of the temple drums. ||1||Pause||

shs qv nYn nn nYn hY qoih kau shs mUriq nnw eyk qohI ]
Thousands are Your eyes, and yet You have no eyes. Thousands are Your forms, and yet You have not even one form.

shs pd ibml nn eyk pd gMD ibnu shs qv gMD iev clq mohI ]2]
Thousands are Your lotus feet, and yet You have no feet. Without a nose, thousands are Your noses. I am enchanted with Your play! ||2||

sB mih joiq joiq hY soie ]
The Divine Light is within everyone; You are that Light.

iqs kY cwnix sB mih cwnxu hoie ]
Yours is that Light which shines within everyone.

gur swKI joiq prgtu hoie ]
By the Guru's Teachings, this Divine Light is revealed.

jo iqsu BwvY su AwrqI hoie ]3]
That which pleases the Lord is the true worship service. ||3||

hir crx kml mkrMd loiBq mno Anidno moih AwhI ipAwsw ]
My soul is enticed by the honey-sweet lotus feet of the Lord; night and day, I thirst for them.

ik®pw jlu dyih nwnk swirMg kau hoie jw qy qyrY nwim vwsw ]4]1]7]9]
Bless Nanak, the thirsty song-bird, with the water of Your Mercy, that he may come to dwell in Your Name. ||4||1||7||9||
(Sri Guru Nanak Dev Ji in Raag Dhanaasree on Pannaa 663)

According to the Puratan Janamsakhi, the Guru ended his first Udasi with the visit to Puri and returned to Punjab. After some time he took his second Udasi to cover the south. If the Guru had returned from Puri, he must have visited some important places on his way back, but there is no mention of it in the Janamsakhi. However, the Meharban version of the Janamsakhi treats the eastern and the southern journeys as a single Udasi. Others argue that the geographical location of Puri is as such that a visitor planning to visit south India, would not return to Punjab and then start for the southern journey. Many writers therefore, believe that the Guru continued his southward journey from Puri.

GURU TO SANGLADEEP (CEYLON)

rom Puri the Guru went to Gantur of present Andhra Pradesh district, Kanchipuram, Tiruvannamalai and Tiruchchirupalli. All these places have Gurdwaras to mark the visit of the Guru. From Tiruchchirupalli he sailed down to Kaveri river and reached Nagapatnam, a very old port of south India. From there he proceeded to Sangladeep (Ceylon) and Betticola was the first place of his stay in the island. He went to Matiakalam (now known as Matalai) which was the capital of Sangladeep under Raja Shiv Nabh.

Bhai Mansukh, a trader from Punjab and a disciple of the Guru, had been to Sangladeep in connection with his business long before the Guru's visit to the island. By reason of his trade, Bhai Mansukh had access to Raja Shiv Nabh and thus he had told the Raja all about Sri Guru Nanak Dev Ji. The Raja inquired how he could meet the Guru. Mansukh told him, "Rise early in the morning and recite Moolmantar. If you earnestly pray, the Guru will respond to your prayers."

Every morning Raja Shiv Nabh meditated and prayed for the holy sight (darshan) of the Guru. Time passed on but the Guru did not appear. Many persons came and claimed to be the Guru but all were found to be the fake claimants. One day news was brought to the Raja that a holy man, with a rare glory beaming on his face (spiritual aura), had arrived in the old neglected garden, and as soon as he set his foot in the garden, the withered trees sprouted into green foliage.

Due to the previous fake claimants, the Raja devised a plan to test the visitors before he could bow his head to any one of them. The Raja, therefore, sent beautiful girls to seduce the new-comer with their beauty and charm. The report was sent to the Raja that the girls not only failed to seduce the visitor, but they themselves had been transformed under his spell. Hearing this, the Raja hurriedly came to see the holy Master. Spontaneously he fell at the feet of the Guru. The Guru placed his hand on his head and blessed him. Who could describe the ecstatic joy that had dawned upon Raja.

The whole city rushed to the garden to have holy sight of the Master. A dharamsala, a religious common place, was built where the Guru held daily religious congregations and preached his divine doctrine. People were enlightened with God's Name and they became Guru's followers.

After staying there for some time the Guru started in the southerly direction and reached Katargama. Then he reached Sita Eliya, a place where Sita spent her period of captivity. At the time of Sri Guru Nanak Dev Ji's visit, this place was in the Kotte kingdom of Raja Dharma Prakarma. The inscription discovered by Dr. Karuna Ratna and Parana Vitana in the famous museum of Anurodh Pura, furnishes a brief account of the encounter of Jnanakacharya (Nanak) with the Buddhist Bhikshu, Dharma Kirt-sthavira. This inscription also informs that the Raja Dharma Prkramabahu had promised to embrace Sri Guru Nanak Dev Ji's creed if he won in the debate. Sri Guru Nanak Dev Ji won. But before he could embrace the Guru's creed, the Brahmans very cleverly arranged another public debate, this time between the Guru and Dharma Dvajapandita and maneuvered the result in favor of the latter. In this way they did not let the ruler fall under the influence of the Guru.

RETURN FROM SANGLADEEP

Worship of Shiv's idol was very common in southern India at that time. There were twelve Shivling temples and six of them were situated in the south. Southern India was also ridden with caste system. Sri Guru Nanak Dev Ji had to visit all such places to show the people the path of Eternal Truth i.e. the worship of Almighty, the Formless. This was superior and fruitful than the worship of the idols.

After staying for some time (may be a year) in Sangladeep, the Guru reached Cochin on his wayback journey. There is a Gurdwara at this place to mark the memory of the Guru. Delivering his divine doctrine he passed through Palghat, Nilgiri Hills, Rangapatan and then reached Pandharpur. Saint Nam Dev whose Bani is included in Guru Granth Sahib, passed most of his life at this place. From there he reached Barsi which was the native place of Saint Trilochan whose two Shabads are included in Guru Granth Sahib. From there he passed through Poona, Amarnath, Nasik, Aurangabad and reached Amreshwar where there was famous temple called Onkar Mandir. Here the worship of Shivling (Shiv's idol) was considered as a worship of God. The people considered Sanskrit as the language of the gods and learning of Sanskrit language was considered as an act of holiness.

The Guru preached against the idol worship and stressed that one should only worship One but One God, the Formless. The gospel preached by the Guru at the Onkar Mandir, is included in Guru Granth Sahib as Ramkali Mohalla 1- Dakhni Onkar, ang 929.

Then he proceeded to Indaur, Ujjain, Baroda and finally reached Palitana where there was a famous Jain temple. Jaini Sadhus would not take bath for many days thinking bathing killed some life in the water. Here he had discussion with a Jain Sadhu named Ambhi. He explained to the Sadhu that running away from water would not do any religious good but the worship of the Almighty was the only answer.

The Guru went through almost all the famous Hindu pilgrimage places in the area and delivered his message of Oneness of God and to have belief in none other than One Supreme Being only. He visited Somnath, Sudhana, Puri and Dwarka. From Kathiawar through Kachh and Chataur, he reached Ajmer. There was a famous Muslim saint, Khawaza Mai-u-din Chisti, who propagated Islam for about seventy years at Ajmer. It was an annual Muslim gathering to celebrate Khawaza's day when the Guru reached there. He forbade the Muslims from worshipping the Makbras (the tombs of their saints), but asked them to worship only One God.

Passing through Pushker, he reached Gokal Mathura-Bindraban. People were in full preparation for celebrating Lord Krishna's birthday. The Hindus placed Krishna's idol (which they call Thakur) in a small cradle. They were swinging it and were putting all their offerings before the idol. The Guru exposed the futility of idol worship and preached them to worship God, the Formless.

After that he arrived at Delhi and stayed at Majnu da Tilla. There is a Gurdwara at this place at the bank of river Jamna. A Gurpurb of Baisakhi is celebrated at this place every year in April. Thence he went to Panipat where he met a Muslim saint Sheikh Sharf or Taher and urged him to worship only one God, the All-Pervading Divine Spirit instead of worshiping the tombs of the saints.

GURU TO SARSA

From Kurukshetra the Guru passed through Jind where there is Gurdwara in his memory and then reached Sarsa. Here he met a Muslim saint. The Muslim Pir had great influence over his disciples and he had given them the guarantee of securing a place in heaven for them. In return of such a guarantee, the disciples would bring big offerings in cash and kind to the Pir. The Guru explained to them that in order to get salvation, they should worship One God, the mere offerings would lead them no where.

TO SULTANPUR

Sultanpur was about 135 miles north east of Sarsa and after eight years and covering more than six thousand miles on foot, the Guru reached Sultanpur. The elder sister, Bibi Nanki and her husband, and other acquaintances were overjoyed to see him back.

HOME COMING

After staying sometimes at Sultanpur, the Guru started towards Talwandi. His father was about 75 years old. There was no postal service in those days. The old parents were waiting for their son to return. At last their son reached home and their joy knew no bounds. People from far and near came to have holy sight of the Guru. They started rejoicing his company again. At that time the Guru's children and his wife were with his in-laws at Pakhokey, a place about 110 miles towards Lahore. So he proceeded to see his wife and children.

Ajita was the Chaudhry (chief) of that village. He had heard about the Guru but he had never met him before. Ajita was so much impressed with the first holy sight of the Guru that he immediately became his disciple.

FOUNDATION OF KARTARPUR

Some writers say that the Guru founded Kartarpur (city of the Creator) after his third Udasi. Others believe that he started the habitation of Kartarpur in 1516 right after he came back from his first travel in 1515. Although wherever he went, he set up the missionary centers, yet he wanted to set up a central place to co-ordinate the efforts and activities of his mission. Therefore he chose this place near Pakhokey along the bank of the river Ravi. When he broke this news to Chaudhry Ajita, he immediately agreed with him. The Chaudhry and many other people of that village denoted their land for the new town. The foundation of Kartarpur was started immediately. The Guru brought his parents to Kartarpur and so did Mardana. Morning and evening religious congregations were started.

SECOND UDASI

After starting the habitation of Kartarpur, the Guru started his second travel towards north. He made his first stop at Sialkot, a city about 50 miles east of Kartarpur. After the Muslim invaders established their rule in India, many Muslim faqirs (saints and preachers) also came along with them and these faqirs set up their own centers at different places to preach Islam. Through their missionary work most of the Hindus were converted to Islam. Pir Hamza Ghons was one of those faqirs who set up his center at Sialkot. There lived a Hindu family in that city who did not have any children. Thinking that the Pir had miraculous powers, the head of this Hindu family begged the Pir to bless him with a son. He promised that if a son was born, he would offer him to the Pir. By the grace of God, a son was born, but the man shied away to keep his promise and did not offer his son to the Pir. This enraged the Pir so much that he branded the whole city as full of liars and wanted to destroy it in revenge. In order to accomplish the destruction of the city, he sat in seclusion and undertook a fast of forty days. The people became very frightened and his disciples would not allow any one to come near him.

The Guru sat nearby and asked Mardana to play his rebec and started the Divine Shabad. Upon this the Pir was so much shaken up that he was forced to break his fast. As he listened to the Divine praise and prayer, he calmed down and sat before the Guru. The Guru made the Pir understand that for the mistake of one person, there was no justification of destroying the whole city. Pir Hamza Ghons was touched with the reality and truth. Thus he abandoned his revengeful act of destruction. There is a Gurdwara in honor of the Guru in Sialkot.

From there the Guru proceeded to Jammu and the temple of Vaishnu Devi goddess. Preaching his doctrine of Truth, he passed through Vairi Nag, Kukar Nag and Anant Nag springs and reached Pehalgam and then Amarnath, a place about 90 miles east of Srinagar. The Hindus worshiped Shivling at Amarnath, but the Guru discussed the uselessness of idol worship and asked them to worship one and only one God. A few miles before Amarnath there is a Gurdwara called Matan Sahib.

There lived at Srinagar a very learned Pandit called Brahm Das who always had some camels following him, loaded with volumes of ancient wisdom. This meant that he had the mastery over the knowledge contained in that load of religious books. He learnt that a holy man and a great Teacher had arrived in the valley and that many people had gone to him for his blessing. He first decided to go to him (Guru), but then his pride of knowledge kept him away. One day however, he went to see his friend, Kamal and mentioned to him about a strange visitor (Sri Guru Nanak Dev Ji) in the valley.

Kamal was a devout Muslim and a seeker of Truth. He went to see the Guru without any hesitation. When Kamal got the glimpse of the Guru, he fell on Guru's feet and fainted with joy. As he regained consciousness, he found in his own heart the Light he had been yearning for years. Kamal got the blessing and became Guru's follower. The Guru asked him to settle in the valley of Kurram from where he spread Guru's doctrine to Kabul, Qandhar and Tirah.

After that Brahm Das also came to see the Master. He entered into discussion with the Guru and boasted of his knowledge of ancient wisdom. Seeing his camels loaded with books, the Guru uttered the following Shabad:

piV piV gfI ldIAih piV piV BrIAih swQ ]
You may read and read loads of books; you may read and study vast multitudes of books.

piV piV byVI pweIAY piV piV gfIAih Kwq ]
You may read and read boat-loads of books; you may read and read and fill pits with them.

pVIAih jyqy brs brs pVIAih jyqy mws ]
You may read them year after year; you may read them as many months are there are.

pVIAY jyqI Awrjw pVIAih jyqy sws ]
You may read them all your life; you may read them with every breath.

nwnk lyKY iek gl horu haumY JKxw JwK ]1]
O Nanak, only one thing is of any account: everything else is useless babbling and idle talk in ego. ||1|| (Sri Guru Nanak Dev Ji in Raag Aasaa on Pannaa 467)

On hearing this Brahm Das begged, "Forgive me, O holy Guru! I have read sacred books and have acquired academic knowledge of all the six schools of philosophy, but I must confess that I have attained no peace of mind. Pray tell me, how can I get it?"

The Guru explained, "Academic knowledge breeds pride and pride darkens man's vision. Ego is the greatest barrier and unless a man gets rid of it, he cannot grasp the Truth, and there can be no peace of mind." Brahm Das fell at the feet of the Guru and begged, "Save me O Lord! I was in the dark and I am a sinner; bless me with peace." Brahm Das got the blessing and became Guru's disciple. He was entrusted with the task of preaching Sikh faith amongst the people of Kashmir valley.

THIRD UDASI

The third Udasi was undertaken towards the west. Sri Guru Nanak Dev Ji reached Pakpatan (Ajodhan) where he met Sheikh Brahm who was the eleventh in succession to Baba Farid, whose Bani is also included in Guru Granth Sahib. The Guru had wide range of discussion with Sheikh Brahm. The Guru stated:

DMnu su kwgdu klm DMnu Dnu BWfw Dnu msu ]
Blessed is the paper, blessed is the pen, blessed is the inkwell, and blessed is the ink.

Dnu lyKwrI nwnkw ijin nwmu ilKwieAw scu ]1]
Blessed is the writer, O Nanak, who writes the True Name. ||1||
(Sri Guru Nanak Dev Ji in Raag Malaar on Pannaa 1291)

The Sheikh asked the Guru to explain, "You say , 'There is only one God, why should there be a second?', and I (Sheikh) say: There is one Lord and two ways; Which shall I adopt, and which reject?"

The Guru replied: "There is one Lord and one way; Adopt one and reject the other."

In a Var (like Asa di Var) there has to be two beings; and the Sheikh asked the Guru to let him hear a strain in praise of the One God. "My idea is", said the Sheikh, "that adoration cannot be performed without two beings, that is, God and the Prophet. Let me see whom thou makest man's intercessor." Upon this the Guru asked Mardana to play the rebec and he uttered the first Salok and Pauri of Asa di Var:

bilhwrI gur Awpxy idauhwVI sd vwr ]
A hundred times a day, I am a sacrifice to my Guru;

ijin mwxs qy dyvqy kIey krq n lwgI vwr ]1]
He made angels out of men, without delay. ||1||

nwnk gurU n cyqnI min AwpxY sucyq ]
O Nanak, those who do not think of the Guru, and who think of themselves as clever,

Cuty iql bUAwV ijau suM\y AMdir Kyq ]
shall be left abandoned in the field, like the scattered sesame.

KyqY AMdir CuitAw khu nwnk sau nwh ]
They are abandoned in the field, says Nanak, and they have a hundred masters to please.

PlIAih PulIAih bpuVy BI qn ivic suAwh ]3]
The wretches bear fruit and flower, but within their bodies, they are filled with ashes. ||3|

pauVI ]
Pauree:

AwpIn@Y Awpu swijE AwpIn@Y ricE nwau ]
He Himself created Himself; He Himself assumed His Name.

duXI kudriq swjIAY kir Awsxu ifTo cwau ]
Secondly, He fashioned the creation; seated within the creation, He beholds it with delight.

dwqw krqw Awip qUM quis dyvih krih pswau ]
You Yourself are the Giver and the Creator; by Your Pleasure, You bestow Your Mercy.

qUM jwxoeI sBsY dy lYsih ijMdu kvwau ]
You are the Knower of all; You give life, and take it away again with a word.

kir Awsxu ifTo cwau ]1]
Seated within the creation, You behold it with delight. ||1||
(Sri Guru Nanak Dev Ji in Raag Aasaa on Pannaa 462/463

The Sheikh then wanted a knife, "Give me such a knife that those who are killed with it, shall be acceptable to God. With the ordinary knife the lower animals are killed. If a man's throat be cut with this knife, it becomes carrion." The Guru replied in affirmative:

sc kI kwqI scu sBu swru ]
The knife is Truth, and its steel is totally True.

GwVq iqs kI Apr Apwr ]
Its workmanship is incomparably beautiful.

sbdy swx rKweI lwie ]
It is sharpened on the grindstone of the Shabad.

gux kI QykY ivic smwie ]
It is placed in the scabbard of virtue.

iqs dw kuTw hovY syKu ]
If the Shaykh is killed with that,

lohU lbu inkQw vyKu ]
then the blood of greed will spill out.

hoie hlwlu lgY hik jwie ]
One who is slaughtered in this ritualistic way, will be attached to the Lord.

nwnk dir dIdwir smwie ]2]
O Nanak, at the Lord's door, he is absorbed into His Blessed Vision. ||2||
(Sri Guru Nanak Dev Ji in Raag Raamkalee on Pannaa 956)

On hearing this the Sheikh raised his head in amazement and said, "Well done. O Nanak, there is no difference between God and thee. Kindly bless me so that I too may be on good terms with Him." The Guru replied, "Sheikh Brahm, God will cause thy ship to arrive safe." The Sheikh requested the Guru to give him the firm promise of this. The Guru complied and blessed him with salvation.

According to Puratan Janamsakhi, the first nine pauries (stanzas) of Asa di Var, were uttered by the Guru during the discussion with Sheikh Brahm and other fifteen pauries of Asa di Var were uttered for Duni Chand Dhuper of Lahore. The Guru then proceeded to Multan, Uch, Sakhar and reached Lakhpat, where a Gurdwara stands marking the memory of the Guru. Then he reached Kuriani where a tank is called after Guru's name. He visited Miani, about fifty miles west of city of Karachi and visited the temples of Hindus and the Muslims in the area. Near Hinglaj, there is a Dharmsala preserving t he memory of the Guru's visit to this place. From there he boarded a ship for Arabia.

SRI GURU NANAK DEV JI AT MECCA

He disguised himself in the blue dress of a Mohammadan pilgrim, took a faqir's staff in his hand and a collection of his hymns called 'Pothi' under his arm. He also carried with him like a Muslim devotee, a cup for his ablutions and a rug whereon to pray. Like a pilgrim he went inside the great mosque where the pilgrims were engaged in their devotions. When he lay down to sleep at night, he turned his feet towards the Kaaba. A priest, Jiwan kicked him and said, "Who is this infidel sleeping with his feet towards the House of God?" The Guru replied, "Turn my feet in the direction in which God is not." Upon this Jiwan seized the Guru's feet and dragged them in the opposite direction. Whereupon, it is said, the Kaaba (temple) turned around, and followed the revolution of Guru's body. Some say that when the Guru asked the priest to turn his feet in the direction where God was not, the priest came to realization that God was everywhere. But those who witnessed this miracle were astonished and saluted the Guru as a supernatural being.

Then the Qazis and the Mullas crowded round the Guru and asked whether he was a Muslim or a Hindu? The Guru replied that he was neither of the two. Then they asked, "Who is the superior of the two, the Hindu or the Muslim?" The Guru replied, "Without good deeds, both will repent. The superiority lies in deeds and not in mere creeds." The chief priest was a seeker of the Truth and he asked for Guru's blessings. The Guru preached the doctrine of Nam. He then gave instructions to the priest in the art of true living, to practice to live in His presence day and night and to glorify the Lord and thereby to rub out the dirt of sins from the tablet of the mind.

GURU AT MEDINA

In due time the Guru proceeded to Medina, another holy city of the Muslims where their Prophet Mohammad lived for many years and breathed his last. He reached at nightfall and stopped outside the town. It happened to be a place where lepers were segregated and no provision was made for their comfort or treatment. History states that the Guru healed them all and as a result, the people came in crowds to have holy glimpse of the Guru. After that he journeyed to Bagdad through Basra.

GURU AT BAGDAD

There lived a very famous Muslim saint, Pir Abdul Kadar who died in Bagdad in 1166 A.D. He was also known as Dastgir and his successors were called Dastgirs too. The Muslim high priests did not like unethical and immoral musical verses. Instead of condemning the demoralizing poetry, they outrightly rejected the music ('Rag') itself. So according to Muslim Shariat (code of law), music was forbidden. The whole of Sikh scripture is in verse and in various different forms of Rags and Raginis. In the morning the Guru shouted the call for prayer, on which the whole population became rapt in silent a stonishment. Maybe he did it differently than the Muslims. Then Mardana played the rebec and the Guru started the Shabad Kirtan (musical recitation of Gurbani). Whosoever heard was in ecstasy. The news spread in the city. The high priest Pir Dastgir, another holy man, Bahlol and others came to see the Guru.

According to the Mohammadans there are seven skies above the earth and seven nethers including earth itself. The Guru began to recite the Japji. When he repeated the twenty-second pauri (stanza) of Japji, the Pir got wonder-stuck hearing something contrary to the authority of the holy Quran, that there were hundreds of thousands of nethers and upper regions, and that at last men grew weary of searching for them. The Pir then called upon the Guru to give a manifestation of what he said. Upon this it is said, the Guru laid his hand on the priest's son and showed him upper and lower regions described in Japji- pauri 22. To prove whether the boy actually saw those regions, he brought Parshad (sacred food) from one of those regions and gave it to his father. Both the Pir and Bahlol bowed before the Guru and asked for his blessings.

Bahlol became Guru's follower. It is said that he spent sixty years at the foot of the slab, where the sacred feet of the Guru had rested during their discussion. Later on a shrine was built there in the memory of the Guru. The English translation of the inscription on the slab inside the shrine is:

"In memory of the Guru, that is the Divine Master, Baba Nanak, Faqir Aulia, this building has been raised with the help of seven saints, and the chronogram reads. The blessed disciple has produced a spring of Grace year 917" (Muslim year).

Swami Anand Acharya of Sweden mentions in his book 'Snow Bird', published by Macmillan & Sons, London, that during his visit to Bagdad, he found another inscription on the slab, dated 917 Hijri. The inscription reads:

"Here spoke the Hindi Sri Guru Nanak Dev Ji to Faqir Bahlol, and for these sixty years since the Guru left Iraq, the soul of Bahlol has rested on the Master's word like a bee poised on a dawn-lit honey rose."

RETURN FROM BAGDAD

From Bagdad the Guru passed through Iran, Turkstan and Afghanistan and then reached Kabul. Some writers believe that the Guru took the popular route from Bagdad towards Tehran, Kandhar and reached Kabul. On his way he passed through Mehds. Bhai Mani Singh's Janamsakhi makes a reference of his visit to this place. Since the visit of Sri Guru Nanak Dev Ji to Kabul, the Sikh contacts had been carefully maintained. Sikh preachers were stationed there to disseminate the teachings of the Guru. At one time Bhai Gurdas also served as one of the Sikh missionaries at Kabul.

From Kabul the Guru proceeded to Jalalabad, Sultanpur and passed through Khyber Pass to reach Peshawar. There are Gurdwaras at Jalalabad and Sultanpur to mark his visit. There are springs of water associated with his visit. The Guru paid a visit to the Gorakh Hatri and had discourse with Jogis. He also went to Hassan Abdal, now known as Panja Sahib, and sat at the foot of the hill.

SRI GURU NANAK DEV JI AND VALI KANDHARI

On the top of a small hill, there lived a Muslim Faqir called Vali Kandhari who was well-known in the area for possessing miraculous powers. Mardana needed water which could only be obtained from Vali. Mardana told Vali that Sri Guru Nanak Dev Ji had arrived and he advised him to see the Guru, who was a great saint of God. Vali who claimed holiness exclusively for himself, became offended on hearing the Guru's praises. He refused to give water saying that if the Guru were such a holy man, he could provide water to Mardana. When this reply was communicated to the Guru, he sent Mardana back to the Vali with a message that he (Guru) was a poor creature of God, and laid no claims to be a saint. The Vali paid no heed to this protestation and still refused to provide water.

Upon this the Guru picked up one stone and a stream of water immediately issued forth. In fact this water came out from the Vali's tank which dried up. This naturally increased Vali's rage and it is said that through his miraculous powers he hurled a small hillock upon Sri Guru Nanak Dev Ji's unoffending head. The Guru, on seeing the descending hillock, held up his right hand, and as it touched the hand of the Divine Master, the hillock came to a standstill. With the divine touch, the stone melted and softened like wax and left the mark of the Master's palm indelibly deep into it. Vali Kandhari was very much astonished and at last fell at the feet of the Guru and begged for forgiveness. The Guru expressed, "O friend, those who live so high, should not be hard at heart like a stone." Vali was blessed by the Master.

The imprint of the Guru's hand (Punja) is still visible on the stone and the pool of crystal clear water still flows from there. There stands a Gurdwara which is known as 'Punja Sahib'. It is now situated in west Pakistan.

GURU AT SAIDPUR

The Guru proceeded a second time to Saiyidpur or Saidpur, now known as Eminabad, where he again visited Bhai Lalo. Lalo complained to him of the oppression of the Pathans, who were leading a luxurious life caring little for others. The Guru replied that their dominion should be brief, as Baber was on his way for the conquest of India. Baber invaded the Punjab for the third time and it was the year 1521. He sacked the town of Eminabad and subjected it to massacre, loot and rape. It was a horrible scene, which Sri Guru Nanak Dev Ji Dev Ji himself describes that there laid in the dust, the fairy heads of the damsels and beautiful women.

Most of the writers including many Sikhs say that seeing this horrible scene, the Guru appealed in anguish to the Almighty when he said:

eyqI mwr peI krlwxy qYN kI drdu n AwieAw ]1]
There was so much slaughter that the people screamed. Didn't You feel compassion, Lord? ||1||
(Sri Guru Nanak Dev Ji Dev Ji in Raag Aasaa on Pannaa 360)

Let us examine if these writers are correct. Did the Guru make such an anguished appeal to God or not?

In the very first stanza (pauri) of Japji on the very first page of Sri Guru Granth Sahib Ji, Sri Guru Nanak Dev Ji Dev Ji says:

hukim rjweI clxw nwnk iliKAw nwil ]1]
O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will. ||1||
(Sri Guru Nanak Dev Ji Dev Ji in Jap on Pannaa 1)

Again in Asa Mohalla 5, ang 394, it is stated:

qyrw kIAw mITw lwgY ]
Your actions seem so sweet to me.
(Sri Guru Arjan Dev Ji in Raag Aasaa on Pannaa 394)

The above quotations mean that whatever happens in life, should be willfully accepted. In the house of Sri Guru Nanak Dev Ji Dev Ji, there is no room for tears or cries. There is no place for appeal before the Divine Writ. One must embrace God's Will as the sweetest gift of life. This is the first lesson preached by Sri Guru Nanak Dev Ji Dev Ji to the humanity in Japji. How could then the Guru go into anguish? Does the Divine Jot also feel anguish?

The Guru assures that a true devotee's prayers are always answered by the Almighty and are accepted by Him:

nwnk dwsu muK qy jo bolY eIhw aUhw scu hovY ]2]14]45]
Whatever the Lord's slave Nanak utters with his mouth, proves to be true, here and hereafter. ||2||14||45|
(Sri Guru Arjan Dev Ji in Raag Dhanaasree on Pannaa 681)

Being embodiment of Divine Light, if the Guru had appealed to the Almighty, He should have accepted his appeal and should have punished Baber. History reminds us that Baber's dynasty was rather blessed with a rule for seven generations.

iqlµg mhlw 1 ]
Tilang, First Mehl:

jYsI mY AwvY Ksm kI bwxI qYsVw krI igAwnu vy lwlo ]
As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo.

pwp kI jM\ lY kwblhu DwieAw jorI mMgY dwnu vy lwlo ]
Bringing the marriage party of sin, Babar has invaded from Kaabul, demanding our land as his wedding gift, O Lalo.

srmu Drmu duie Cip Kloey kUVu iPrY prDwnu vy lwlo ]
Modesty and righteousness both have vanished, and falsehood struts around like a leader, O Lalo.

kwjIAw bwmxw kI gl QkI Agdu pVY sYqwnu vy lwlo ]
The Qazis and the Brahmins have lost their roles, and Satan now conducts the marriage rites, O Lalo.

muslmwnIAw pVih kqybw kst mih krih Kudwie vy lwlo ]
The Muslim women read the Koran, and in their misery, they call upon God, O Lalo.

jwiq snwqI hoir ihdvwxIAw eyih BI lyKY lwie vy lwlo ]
The Hindu women of high social status, and others of lowly status as well, are put into the same category, O Lalo.

KUn ky soihly gwvIAih nwnk rqu kw kuMgU pwie vy lwlo ]1]
The wedding songs of murder are sung, O Nanak, and blood is sprinkled instead of saffron, O Lalo. ||1||

swihb ky gux nwnku gwvY mws purI ivic AwKu msolw ]
Nanak sings the Glorious Praises of the Lord and Master in the city of corpses, and voices this account.

ijin aupweI rMig rvweI bYTw vyKY viK iekylw ]
The One who created, and attached the mortals to pleasures, sits alone, and watches this.

scw so swihbu scu qpwvsu scVw inAwau krygu msolw ]
The Lord and Master is True, and True is His justice. He issues His Commands according to His judgement.

kwieAw kpVu tuku tuku hosI ihdusqwnu smwlsI bolw ]
The body-fabric will be torn apart into shreds, and then India will remember these words.

Awvin ATqrY jwin sqwnvY horu BI auTsI mrd kw cylw ]
Coming in seventy-eight (1521 A.D.), they will depart in ninety-seven (1540 A.D.), and then another disciple of man will rise up.

sc kI bwxI nwnku AwKY scu suxwiesI sc kI bylw ]2]3]5]
Nanak speaks the Word of Truth; he proclaims the Truth at this, the right time. ||2||3||5||
(Sri Guru Nanak Dev Ji Dev Ji in Raag Tilang on Pannaa 722)

In view of the above analysis, it seems quite evident that the Guru did not appeal to God, but the dauntless Gur Nanak Jot addressed that Shabad to Baber, who then fell on the feet of the Guru and asked for forgiveness.

Baber wrote in his memoirs, "The inhabitants of Saidpur were put to sword, their wives and children carried into captivity and all their property plundered."

Many people were killed and most of the rest were taken as prisoners by the Baber's army. It is said that the Guru along with his minstrel Mardana, were also taken to the concentration camp. The prisoners were given handmills to grind the corn. The Guru asked Mardana to play on his rebec and he then started kirtan. As the Divine Shabad was sung, all the prisoners came and sat around the Guru, every grinding mill started working automatically. On seeing this supernatural phenomenon, the guards stood spell-bound and they sent the word to Baber, who came and witnessed the whole scene with his own eyes. Baber was wonder-stuck and asked the Guru if he could offer him anything. Boldly replied the Guru:

'Hear, O Baber Mir
Foolish is the Faqir
Who begs anything of thee
Whose own hunger has not appeased.'

Baber said, "O holy man, I see God in thy face. I will do anything you ask for."

The Guru then uttered the following Sabad and put most of the blame of killings on Baber:

Awsw mhlw 1 ]
Aasaa, First Mehl:

Kurwswn Ksmwnw kIAw ihMdusqwnu frwieAw ]
Having attacked Khuraasaan, Baabar terrified Hindustan.

AwpY dosu n dyeI krqw jmu kir muglu cVwieAw ]
The Creator Himself does not take the blame, but has sent the Mugal as the messenger of death.

eyqI mwr peI krlwxy qYN kI drdu n AwieAw ]1]
There was so much slaughter that the people screamed. Didn't You feel compassion, Lord? ||1||

krqw qUM sBnw kw soeI ]
O Creator Lord, You are the Master of all.

jy skqw skqy kau mwry qw min rosu n hoeI ]1] rhwau ]
If some powerful man strikes out against another man, then no one feels any grief in their mind. ||1||Pause||

skqw sIhu mwry pY vgY KsmY sw pursweI ]
But if a powerful tiger attacks a flock of sheep and kills them, then its master must answer for it.

rqn ivgwiV ivgoey kuqNØI muieAw swr n kweI ]
This priceless country has been laid waste and defiled by dogs, and no one pays any attention to the dead.

Awpy joiV ivCoVy Awpy vyKu qyrI vifAweI ]2]
You Yourself unite, and You Yourself separate; I gaze upon Your Glorious Greatness. ||2||

jy ko nwau Drwey vfw swd kry min Bwxy ]
One may give himself a great name, and revel in the pleasures of the mind,

KsmY ndrI kIVw AwvY jyqy cugY dwxy ]
but in the Eyes of the Lord and Master, he is just a worm, for all the corn that he eats.

mir mir jIvY qw ikCu pwey nwnk nwmu vKwxy ]3]5]39]
Only one who dies to his ego while yet alive, obtains the blessings, O Nanak, by chanting the Lord's Name. ||3||5||39||
(Sri Guru Nanak Dev Ji Dev Ji in Raag Aasaa on Pannaa 360)

This is the Shabad which other writers have attributed to as Guru's appeal to God. In actuality, this was Guru placing the blame on Baber. The Guru asked Baber, when his army fell like a lion on these innocent men, women and children, did he feel any pain for them?

Baber was overtaken by remorse. A new moral and spiritual consciousness was awakened in him, and he fell on the feet of the Guru. He asked the Guru to be gracious unto him. (History has revealed that kings were always afraid of the curses of the holy men).

The Guru replied, "If thou, O Emperor, desireth kindness, set all thy captives free." Baber agreed on the condition that his empire should be blessed by the Guru and should be allowed to continue for generations. The Guru promised, "Thine empire shall remain for a long time." Upon this the Emperor ordered all the prisoners be set free. Baber then asked the Guru for instructions to rule. The Guru explained, "Deliver just judgement, reverence for holy men, forswear wine and gambling. The monarch who indulgeth in these vices shall, if he survives, bewail his misdeeds. Be merciful to the vanquished, and worship God in spirit and in truth."

Now the question is why was Baber blessed with kingdoms instead of being punished? The Gurbani (Divine Word) says:

jo srix AwvY iqsu kMiT lwvY iehu ibrdu suAwmI sMdw ]
The Lord lovingly embraces whoever comes to the Lord's Sanctuary - this is the way of the Lord and Master.
(Sri Guru Arjan Dev Ji in Raag Bihaagraa on Pannaa 544)

The Guru tells us that the characteristic of his Master (God) is such that whosoever begs His pardon, falls on His feet for forgiveness, He embraces him. Since himself was the embodiment of Divine Spirit, he pardoned Baber when he sought for forgiveness, and he blessed him with a boon of Moghal dynasty which continued for a long time.

GURU AT KARTARPUR

After the third and the last Udasi the Guru returned to Kartarpur. He travelled all over to preach the gospel of Nam and communicating new awakening in the people's mind to realize Truth. In order that his work should last, he established a network of centers which were called Manjis, side by side with the centers of all other faiths. When he finished his long travels, he settled down at Kartarpur for the rest of about twenty years of his life. He knew that unless he centralized the activities of his new faith, he could not expect it to survive. There were now Sikh centers all over India, Ceylon, Tibet and the Middle East. No founder of any religion had built such a vast organization, breaking all provincial, national, international and cultural barriers, during his life time. When he went abroad on his missionary tours, he put up the robes of religious orders of the holy places he visited. Holiness in those places was inseparable from the holy garbs. When he came back to Kartarpur, he doffed his pilgrim's dress, and wore worldly garments in order to show that he did not desire his followers to devote themselves to an ascetic life. At the same time he sat on his religious throne, and started preaching to the people.

FORMATION OF SANGAT

First he formed the holy communion which was called Sangat, and the place where the holy communion was held called Gurdwara (House of the Guru). Emphasis were laid on religious instructions and strict discipline. The Japji was recited at the ambrosial hour of the morning, the Sodar (Rehras) in the evening and Kirtan Sohila at night before going to bed. Divine measures (Kirtan) were sung in his presence in the morning as well as in the evening. Regular religious instructions were imparted by the Guru. Such instructions could be given to the individual followers and also in the regular gathering. In order to be the Sikhs of the Guru, the followers were baptized by receiving Charanpauhal (also called Charanamrit). This was the form of initiation administered by drinking the water in which the Guru's feet (generally toe) had been washed, the preamble of Japji was read at the same time, and the ceremony was inaugurated by the Guru himself. The emphasis was laid on the greatness of God, upon His gracious self-revelation, upon the perils of human condition, and upon the paramount necessity of meditation on Divine Name. Those who took pride in their status of caste or wealth, would be sternly admonished, and any one who depended on religious hypocrisy would be soundly condemned. The Guru enunciated an integral view of the spiritual and moral life and those who imbibed it, tried to realize its essence in their own daily conduct. The Guru's teachings emphasized on two things in particular; against limiting of the spiritual and moral conduct to ritual actions, and against confining the moral action to the individual self, or to such narrow confines as one's tribe, race or denomination. His teaching had great effect on the people and many of them embraced his religion. Bhai Buddha, Bhai Lehna (later Guru Angad), Taru Poput, Prithi, Kheda, Ajita Randhawa, Sheikh Mallo and Ubre Khan are some of the examples of conversions at first sight to the faith of the Guru.

LIVING BY HONEST MEANS

Emphasis were laid on honest hard labour for living. Asceticism was explicitly rejected and instead a disciplined worldliness and family life was set forth as the proper course for the believer. Earnest living through honest hard labour and then out of that hard earned money, giving in the name of the Lord, was the moral way to bring up the family. The Guru himself set up this example by working with his hands in the fields for the remaining about 18 to 20 years of his life at Kartarpur. He emphasized this course in the following Shabad:

slok mÚ 1 ]
Shalok, First Mehl:

igAwn ivhUxw gwvY gIq ]
The one who lacks spiritual wisdom sings religious songs.

BuKy mulW Gry msIiq ]
The hungry Mullah turns his home into a mosque.

mKtU hoie kY kMn pVwey ]
The lazy unemployed has his ears pierced to look like a Yogi.

Pkru kry horu jwiq gvwey ]
Someone else becomes a pan-handler, and loses his social status.

guru pIru sdwey mMgx jwie ]
One who calls himself a guru or a spiritual teacher, while he goes around begging

qw kY mUil n lgIAY pwie ]
- don't ever touch his feet.

Gwil Kwie ikCu hQhu dyie ]
One who works for what he eats, and gives some of what he has

nwnk rwhu pCwxih syie ]1]
- O Nanak, he knows the Path. ||1||
(Sri Guru Nanak Dev Ji Dev Ji in Raag Saarang on Pannaa 1245)

COMMON FREE KITCHEN - GURU KA LANGAR

Every one worked for his living and gave a part of his earning for the free kitchen called Guru ka Langar. All people, the Brahman or the Sudra, the king or the commoner, the Muslim or the Hindu, had to sit in the same row and eat the same food.

COMPOSITION AND COLLECTION OF BANI

These were the years when most of the Guru's disciples received religious instructions from him and who recorded what they received. Many devotees, it is said, copied the daily prayers and hymns. These collections were called 'Bani Pothis' (books of hymns). The Bani Pothi compiled during his life time was passed on to the second Guru, Guru Angad Dev.

FURTHER TRAVELS FROM KARTARPUR

Although the Guru had settled down at Kartarpur, but he still took small tours within the radius of 100 to 200 miles around Kartarpur. He went to many places and preached his gospel of Nam. At many of these places, the people became Guru's followers and they set up Gurdwaras in his honor.

GURU AT ACHAL BATALA

About 25 miles from Kartarpur, there was a place called Achal Batala where on the occasion of Shivratri festival, hundreds of Jogis used to come to take part in the festival. The Guru also went to Achal Batala to preach his doctrine. Thousands of people came from far and near to see and hear him. There were three camps- one of the Jogis, another of the Guru and the third one of a party of musicians. More and more people gathered around the Guru's camp than that of the Jogis. This made the Jogis very angry and jealous and they were determined to humble the Guru.

Whatever the money the musicians were getting from the audience, they put it in a bowl. Somehow the Jogis stole their bowl full of money and hid it someplace thinking that the musicians would go to the Guru for help and if the Guru was unable to locate the bowl, he would be humbled.

Knowing about the greatness of the Guru, the musicians went to the Guru for help to find their bowl of money. The wonderful Guru told them about the mischief of the Jogis and recovered their bowl from the hiding place. Thus the Jogis suffered a tremendous defeat.

Next attack from the Jogis came through a discussion. As mentioned before the Guru after his travels, laid aside the pilgrim's apparel and had put up ordinary dress of a family man. The Jogis said, "O Guru, you are a holy man but you are wearing the garb of a family person. Why does a holy man lead a family life?" Jogi Bhagarnath further asked the Guru, "When the milk becomes sour, no butter is produced by churning it, why have you cast away your hermit's dress and donned ordinary clothes?"

The Guru replied, "O Bhangarnath, your mother was an unskilled woman. She knew not how to wash the churn, and so spoilt the butter in producing thee. Thou hast become an anchoret after abandoning thy family life, and yet thou goest to beg to the houses of family men."

Upon this reply the Jogis were enraged and through their miraculous powers, they started to harass the Guru. One Jogi became a cobra to frighten the Guru, the other became wolf and other started rain of fire. The powerful Guru sat calmly unperturbed and unharmed. When the Jogis were beaten badly, Bhangarnath asked the Guru that he exhibited miracles to the world, why he was slow to exhibit the same to them?

The Guru replied that he had no miracles except the True Name, and he uttered the following Shabad:

pihrw Agin ihvY Gru bwDw Bojnu swru krweI ]
If I dressed myself in fire, and built my house of snow, and made iron my food;

sgly dUK pwxI kir pIvw DrqI hwk clweI ]
and if I were to drink in all pain like water, and drive the entire earth before me;

Dir qwrwjI AMbru qolI ipCY tMku cVweI ]
and if I were to place the earth upon a scale and balance it with a single copper coin;

eyvfu vDw mwvw nwhI sBsY niQ clweI ]
and if I were to become so great that I could not be contained, and if I were to control and lead all;

eyqw qwxu hovY mn AMdir krI iB AwiK krweI ]
and if I were to possess so much power within my mind that I could cause others to do my bidding-so what?

jyvfu swihbu qyvf dwqI dy dy kry rjweI ]
As Great as our Lord and Master is, so great are His gifts. He bestows them according to His Will.

nwnk ndir kry ijsu aupir sic nwim vifAweI ]1]
O Nanak, those upon whom the Lord casts His Glance of Grace, obtain the glorious greatness of the True Name. ||1||
(Sri Guru Nanak Dev Ji in Raag Maajh on Pannaa 147)

The Jogis then finally complimented the Guru on his success and said, "Hail, O Nanak, great are thy deeds! Thou hast arisen a great being, and lit a light in this age of falsehood (kalyug) in the world."

ASCENSION OF SRI GURU NANAK DEV JI

The Guru, knowing that his time to depart was approaching, had to appoint his successor. His sons had not obeyed him and so they did not prove themselves to be worthy of Guruship.

On September 2, 1539 (2 Asu, 1596 Asu vadi 5) Sri Guru Nanak Dev Ji placed five Paise (Indian currency) before Bhai Lehna and bowed to him in token of his succession to the Guruship. He placed the umbrella of Spiritual Sovereignty over Bhai Lehna's head. Thus, he created another Nanak and called him Sri Guru Angad Dev Ji.

joiq Ehw jugiq swie sih kwieAw Pyir pltIAY ]
They shared the One Light and the same way; the King just changed His body.
(Bhatt Sathaa & Balvand in Raag Raamkalee on Pannaa 966)

When Guruship was passed on to Guru Angad, people realized that Sri Guru Nanak Dev Ji was soon to depart bodily from the world (As a Divine Light and Spirit, the Guru is always present). The Sikhs, the Hindus and the Muslims came from all over to have holy glimpse of Sri Guru Nanak Dev Ji.

After the proclamation of Guru Angad, the sons asked their father, what provision he had made for them. Sri Guru Nanak Dev Ji replied, "O my sons, God is the Cherisher of His creatures; you shall obtain food and clothing in abundance, and if you repeat God's name you shall be saved at last."

Guru's Muslim devotees wanted to bury him after his death. His Hindu followers desired to cremate his body. When the Guru was asked for his decision, he replied, "Let the Hindus place flowers on my right and the Muslims on my left. Those whose flowers are found fresh in the morning, may have the disposal rights of my body."

The Guru drew a sheet over him. When the sheet was removed next morning, body was not found underneath, but the flowers on both sides were afresh. The light blended with Light and the spirit went back and merged with the Master Spirit. It confirms that the Guru was not a body but it was the Divine Light.

The Hindus and the Muslims removed their respective flowers and cut the sheet into two. The former cremated the sheet and the latter buried it. It happened at Kartarpur on September 22, 1539 (23rd day of Asu, Vadi 10, Sambat 1596). He was about seventy and a half years of age.

The Sikhs built a Gurdwara and the Muslims a tomb in his honor on the bank of river Ravi. Both had since been washed away by the river, perhaps by a superact, so as to avoid idolatrous worship of the Guru's last resting place.

Rituals and superstitions earned the sanctions of old times. Religion had degenerated into ceremonial acts only. The life and teachings of Sri Guru Nanak Dev Ji offer consistent evidence of fruitlessness of rituals. He exposed their hollowness and exhorted human beings to rise above such customs. Sri Guru Nanak Dev Ji's religion excluded all senseless dogmas and meaningless rituals. With no sword or stick armed with Divine Word, he preached that only Impersonal Absolute is to be worshiped. Any religion which does not guard its values indicates a lower level of development and is deemed to disappear in the long run.