☀️ JOIN SPN MOBILE
Forums
New posts
Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
New to Sikhism
New to Gurdwara
Guru Nanak Gurdwaras in Gurdaspur District
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="dalvinder45" data-source="post: 224793" data-attributes="member: 26009"><p><strong>Gurdwaras related to Guru Nanak at Kathiala</strong></p><p></p><p>Kathiala village is located in Dera Baba Nanak tehsil of Gurdaspur district in Punjab, India. It is situated 12 km away from Dera Baba Nanak and 52 km away from Gurdaspur. and 252 KM from Chandigarh As per 2009 stats, Kathiala village is a gram panchayat. The total geographical area of village is 437 hectares. Kathiala has a total population of 991 peoples, in about 183 houses. According to Census 2011 information the location code or village code of Kathiala village is 02896 and Pin code is 143604 and postal head office is Dera Baba Nanak . Ramdas is nearest town to Kathiala village for all major economic activities. (1)(2)</p><p></p><p>Guru Nanak Dev Ji visited this place during his second <em>Udasi</em>. He met two<em> faqirs </em>in <em>Guru ka Baag</em>, sat on <em>Thada sahib</em> and held discussions with these two <em>faqirs</em> at <em>Gosht Astha</em>n. Three different Gurdwaras commemorate these events.</p><p></p><p>Guru Nanak Dev Ji had a discussion (<em>gosht</em>) with Mian Mitha. Three Gurdwaras in Kathiala <em>Gurdwara Guru ka baag </em>(meeting place of the two), Gurdwara Thada sahib (the place in the village where they held discussions and <em>Gosht Asthan</em> (where they held discussions, commemorate this event. A j<em>od mela</em> (fair is held in<em> Mohalla Nihang Singhan</em> to commemorate these events</p><p></p><p><strong>Discussion with Mian Mitha</strong></p><p></p><p>Pir Abdul Rehman a resident of Kathiala was a <em>sufi faqir</em>. Mian Mitha was his pupil. During the discussion Pir Abdul Rehman told his pupil Mian Mitha about the Guru Nanak's greatness. Pir Abdul Rahman told his pupil, Mian Mitha of the Guru's greatness, and advised him to meet the dear one of the Lord and obtain his blessings. Mian Mitha, though a Sufi, was not free from religious narrow-mindedness. Sufi Faqir Mian Mitha was well known for his real or occult powers. He was held in great awe by the people near him. Many were his followers. Many a Hindu youth had accepted Islam under the spell of Mian Mitha's power. The faqir himself was given to penances and austerities. His heart was dry. He lacked the saving qualities of love and human sympathy. In consequence, the path that he had chosen took him daily farther and farther away from the righteous path which should lead one to the source of love, life and light. He was misleading himself and others too. He was verily like a man who sets out from his home intent on drinking at the ocean of nectar, but who, reaching near the shore, begins to play with conchs and pebbles lying there, and forgets the object of his journey thither. Mitha was engaged in such child's play. He was in grips of a great delusion. But his example was catching. He had enslaved the belief of the people around him. They had ceased to look up to the fountain of all love, life and light.</p><p></p><p>Pir Abdul Rehman had told him that the Guru was a 'Hindu'. Hence he did not like the idea of a renowned Muslim faqir's going to a 'Hindu', no matter how great the latter might be. Still, when his teacher praised the Guru and called him a "beloved one of the Lord", Mian Mitha had in mind to meet the Guru.</p><p></p><p>Since Mian Mitha was spreading falsehood in the garb of a <em>faqir</em>, Guru Nanak too had resolved to break the dome of Mian Mitha's delusion and to show him the Light of heaven, as he had already shown to Hamza Gaus. He went and halted in a garden; a little distance from Mian Mitha's place. The Guru's heavenly music and divine songs (kirtan) attracted the common people, who began to assemble in the garden compound in large numbers. All who saw the Guru and heard his divine songs became his devotees, body and soul; they began to adore him. Among new admirers of the Guru was Pir Abdul Rahman, Mian Mitha's religious teacher.</p><p></p><p>But when Mian Mitha heard of the Guru's arrival, he said 'Nanak is a good faqir, no doubt; but if I meet him, I shall squeeze him dry like a lemon. I will go to see him and will take the cream off him as I would skim milk.' Mardana heard these boasts of Mian Mitha and reported them to the Guru and added, 'Mian Mitha is but your automation and will play as you cause him to play.' The Guru remarked, 'Wait, Mardana and see how God carries out His will'.</p><p></p><p>On the advice of Pir Abdul Rehman, Mian Mitha could not refuse but had to obey and go. So he went. He found that Mardana was playing a heavenly tune on the rebeck and singing a soul stirring song of the Master. The Guru was sitting as in a trance. The music, the divine singing and the radiance on the Guru's face penetrated the innermost depths of Mian Mitha's heart. He quietly sat near the Guru.</p><p></p><p>The beauty of the Guru struck the Fakir. ,After a while the divine singing ceased. A little later, the Guru opened his eyes - What eyes? They seemed to be laden with ambrosia and emitting the lustre and glory of a mind at peace with all. They were so sweet, so loving, so deep, so penetrating and so full of repose and joy!</p><p></p><p>The Guru's countenance that looked like that of a bride who had enjoyed the company of her Lord to her heart's content and touch of her Lord, her eyes yet filled with sleep-free heavenly pleasure and trying to recatch the glimpses of the Lord who had just hidden himself from view.</p><p></p><p>In that countenance there were the calm and joy of hearty satisfaction, a hope and an assurance of future blissful union and a compassion for the unfortunate creatures who were unable or unwilling to enjoy the company of the Spouse and a resolve to convey to the people the joyful tidings of the eternal Abode of the Bounteous Lord. Mian Mitha saw all this. The Guru turned his eyes on him. The Mian felt as if he had been pierced through the heart. Impure blood which had engendered and nourished in him seeds of pride, hatred and jealousy, seemed to be oozing out, drop by drop. In its place, pure bright blood, supercharged with love, compassion and sweetness, was beginning to take root through his veins. The Guru greeted him with a loving smile and enquiring how he was. The words roused the Sufi faqir from his reverie. He returned the greetings and thanked the Guru. All around him he saw sitting people from the village, Hindus and Muhammadans alike. But, the Fakir's past pulls him backwards. A look at them revived in him his old pride and his zeal for Islam. He remembered that the Guru was a 'Hindu'. How good it would be, he thought, if he could be converted and "saved"</p><p></p><p>Siddhas, Yogis, Pandits, Qazis and Faqirs had all, on meeting the Guru and knowing his greatness, cherished the same desire. They had wished to convert such a great one to their path. But little did they know, when they gave themselves up to such ambitious dreams, that the Guru was destined to convert the like of them all to his "new faith".</p><p></p><p>Mian Mitha began by questioning the Guru about his faith. When he learnt that the Guru was a worshipper of One God, he felt glad; for he thought that the Guru was already very near Islam. Half the battle was already won. 'He has,' thought he, 'already freed himself from the worship of millions of the Hindu gods and goddesses. If I can graft on his faith a belief in the Prophet, what glory shall I win for myself and my faith!' But the Fakir under-estimated Guru Nanak's greatness.</p><p></p><p>Thinking thus, he said, 'O Nanak there are two things by accepting which one can be approved by God”. The first is God himself and the second, the recitation of the Kalma (Islamic Creed), yu shall find acceptance in God's court. He then tried to impress upon the Guru the spiritual necessity of having a mediator at the court of God and dilated upon the powers and greatness of the Prophet of Islam.</p><p></p><p>The Guru calmly heard all the zealous Muslim faqir had to say. Then he smiled and said, "Yes, the first name is that of God; the Prophet is but a gatekeeper at His gate. O Sheikh, form good intentions, be sincere in thought and actions; you shall find acceptance in God's court without the aid of any mediator. I believe in and worship the One alone. I need no second. No mediator is necessary. If you join with Him one whom you call His Prophet, you cease to be a worshipper of the One alone. Why, then, should you denounce as Kaffirs or infidels those who join with Him two, fifty, a hundred, some thousand or some million? The difference is one of degree and not on kind. They are like you in not worshipping the Peerless Lord alone".</p><p></p><p>"But", replied the Fakir, "We do not believe the Prophet to be God. We believe only that through his mediation we shall be saved from consequences of our sinful acts. He is not the end of our worship, but only the means of our getting His Grace; whereas the Hindus actually worship their deities. Their thoughts do not rise above or beyond the objects of their worship. For them, each one of the latter is God".</p><p></p><p>"But friend", said the Guru, "They too, can say that they regard their gods only as intermediaries. They can as well aver that through these deities they hope to please and reach God."</p><p></p><p>"Yes", returned the faqir, "They, may say so, but such is not their actual belief. We actually believe that One God is the Creator and Sustainer of all, and that He alone is worthy of our homage".</p><p></p><p>The dialogue continued. The smile on the Guru's lips became brighter. "No friend", said he, "You don't believe that One God is the Father of all mankind. If you did, how could you hate, oppress, persecute, and murder your fellow-men?</p><p></p><p>If you believed in One God and at the same time, felt that the 'idolatrous' Hindus were wrong in their faith, you could not have hated them as you do now; you could not have treated them as you treat them in your fanatic zeal for your religion.</p><p></p><p>If, in your view, they are misguided, your love for God should have aroused in your hearts love and sympathy for these misled sons of God. God is Love. It is through love that we can hope to reach Him. Hatred leads us away from Him.</p><p></p><p>I think you do not really believe that the same God made you as made the unfortunate Hindus. How then can it be said that you believe in One God who is the Father of all mankind? There is something wrong with your belief and conduct".</p><p></p><p>The Fakir realised his shortcomings and changed course. The Fakir found himself beaten on his own ground. He changed the topic and said, "Do you believe in the day of Judgement?"</p><p></p><p>"Yes", replied the Guru, "Everyone has to reap what he sows, has to be judged by his deeds".</p><p></p><p>"That is good", said the faqir, "But have you ever though how unlucky will Hindus find themselves on that day? Muhammadans are buried after death. Their bodies are placed in the custody of the earth. When, on the Day of Judgment, the angel of the Lord blows his clarion the earth shall deliver forth the dead ling in its bosom. They will then be conducted into the Paradise. But how different will be the fate of the Hindus. Their bodies are burnt. The bones and ashes are scattered. How can they regain their bodies? They are burnt here and will, on that account, burn for ever in the fires of Hell".</p><p></p><p>"That is an idea, indeed", replied the Guru. "But you ignore one or two things. In the first place, the bodies of Muhammadans buried under the earth are changed to dust as well as those of Hindus. Until your Day of judgement no trace of the body will be left of any of them. If they can rise in spite of all of this, there is no reason why the bodies of Hindus incur the wrath of God on account of their bodies being burnt. Well, then Muhammadans, too cannot escape a similar fate; for even their bodies, too, get burnt, after all, in most cases".</p><p>"How do you say that?" enquired the faqir.</p><p>“Thus", replied the Guru. "You know that potters are very fond of the clay from old grave-yards as that is very tough. They dig up such places, shape the clay into pots and bricks and set them to bake in furnaces. There thus burns the clay produced from the decayed bodies of Muslims, and, if your argument be true, cries aloud in great agony.</p><p></p><p>But you are misled, my friend. These things that you talk of are beyond the comprehension of man. He alone knows - the One who created the universe and maintains and sustains it in His own way. Let us only Love Him and His creatures. In that way alone can we hope to become acceptable to Him".</p><p></p><p>The Fakir could say no more. What more could the faqir say? He was silenced. . The Fakir's heart was awakened. After a while, the Guru smiled on him his gracious, illuminating smile and said, "Well, brother, in the path set before us by the Lord, all are treated according to their deeds and actions. Castes or creeds make no difference. Don't be misled by the thought that because yours is the state-religion in this land and because you can force it on others, you are, in any way higher or better in the eyes of God. Throw to the winds all such narrow thoughts, jealous views and man-made barriers and limitations. Drink at the fount of Nectar, if you get a chance to get it".</p><p></p><p>The faqir was won over. He bowed at the Guru's feet, and was blessed with the priceless gift of Naam - of a life lived in a constant, steadfast communication with the Lord and in lovingly serving all His creatures on the path of righteousness.</p><p></p><p><strong>Gurdwara Guru Ka Baag, Kathiala</strong></p><p></p><p>[ATTACH=full]21987[/ATTACH]</p><p>Gurdwara Guru ka Bagh</p><p></p><p>In village Kathiala Guru Nanak came and st in a garden of dates now known as guru ka Bagh. H sang hymns in accompaniment of Mardana and also delivered discourses. He came to the village and sat on a platform now known as Thara sahib. Here too he held discourses. Two <em>faqirs</em> Mian Mitha and Abdul Rehman came to the Guru in this placn and held discussions at the place now known as Gurdwara Gosht Asthan.</p><p></p><p>Gurdwara Guru ka Baag is located outside the village Kiathiala in a beautiful building in lush green surroundings commemorating the place the Guru first visitd in Kathiala and met Mian Mitha Siyal and his Pir Abdul Rehman. Descendants of Abdul rehman still live in this village. This was once a dates and palms orchard. Pir Abdul Rehman brought Mian Mitha to Guru Nanak at this place. The long flight of marble steps leads to the sanctum sanctorum above the massive langar hall and is enclosed b verandas on all sides. (4)</p><p></p><p><strong>Gurdwara, Thada Sahib, Kathiala</strong></p><p>[ATTACH=full]21988[/ATTACH]</p><p style="text-align: center">[ATTACH=full]21989[/ATTACH]</p> <p style="text-align: center"><strong>Gurdwara Thada sahib Kathiala</strong></p><p></p><p>Finally both the seers sat under a pepal tree on a platform (Thada) and held discussions. Guru nanak deliberated upon the spiritual and religious aspects of a human being as given in the discussion above. Gurdwara Thada sahib is a small shrine nearly dwarfed by a peepal tree in fron of the platform. It is locatdnext to Gurdwara Guru ka Baag. Local tradition holds tht Pir Abdul rehman was the first of the two mystics met. A brick platform in a recess below the sanctum marks the exact spot of their meeting. Deeply impressed by his interaction with Guru nanak dev ji, the Pir asked his disciple Mian Mitha who belonged to kathiana to follow suit. Mian Mitha returned unimpressed as Guru Nanak had very different ideas. His spiritual master however insisted on a dialogue resulting ina ghoshti (long deliberation) that ensued convinces=d Miar Mitha abou Guru Nanak dev Ji’s message of universality. (6)</p><p></p><p><strong>Gurdwara, Gosht Asthan, Kathiala</strong></p><p>Gurdwara Gosht Asthan is situated at the place where Mian Mitha debated with Sri Guru Nanak Dev Ji for plong time with number of questions and finally surrendering to Guru’s philosophy. This Gurdwara is in the middle of the picturesque kathiala village. Its nishan sahib is encircled by a covered red brick tower dominates the sky line here and can be seen from a distance. A few minutes’ wals from the residence said to be of Mian Mitha. Mian Mitha’s grave is located at this place. It is the place wher Pir Abdul rehman is believed to have returned with his disciple Mian Mitha to hold discourse with Guru Nanak Dev Ji. The goshti took place here this shrine now stands.</p><p>[ATTACH=full]21986[/ATTACH]</p><p><strong> Gurdwara Gosht Asthan Kathiala Dera Baba Nanak, Gurdaspur</strong></p><p><strong></strong></p><p><strong>References</strong></p><p>1. <a href="https://www.onefivenine.com/india/villages/Gurdaspur/Dera-Baba-Nanak/Kathiala" target="_blank">Kathiala Village , Dera Baba Nanak Tehsil , Gurdaspur District</a></p><p>2. <a href="https://villageinfo.in/punjab/gurdaspur/dera-baba-nanak/kathiala.html" target="_blank">Kathiala Village in Dera Baba Nanak (Gurdaspur) Punjab | villageinfo.in</a></p><p>3. <a href="https://www.sikhiwiki.org/index.php/Mian_Mitha" target="_blank">Mian Mitha - SikhiWiki, free Sikh encyclopedia.</a></p><p>4. Punitinder Kaur Sidhu, Gurdwara Guru ka Baag, Kathiala, Dera Baba Nanak District Gurdaspur,, Guru Nanak’s Blessed Trail (Punjab), Lonely Planet Global Limited, Punjab October 2019, p.84</p><p>5. Punitinder Kaur Sidhu, Gosht Asthan, Kathiala, Dera Baba Nanak , District Gurdaspur, Guru Nanak’s Blessed Trail (Punjab), Lonely Planet Global Limited, Punjab October 2019, Gurdwara, p.86</p><p>6.Punitinder Kaur Sidhu, Gurdwara, Thada sahib, Kathiala, Dera Baba Nanak , District Gurdaspur,, Guru Nanak’s Blessed Trail (Punjab), Lonely Planet Global Limited, October 2019, p.85</p></blockquote><p></p>
[QUOTE="dalvinder45, post: 224793, member: 26009"] [B]Gurdwaras related to Guru Nanak at Kathiala[/B] Kathiala village is located in Dera Baba Nanak tehsil of Gurdaspur district in Punjab, India. It is situated 12 km away from Dera Baba Nanak and 52 km away from Gurdaspur. and 252 KM from Chandigarh As per 2009 stats, Kathiala village is a gram panchayat. The total geographical area of village is 437 hectares. Kathiala has a total population of 991 peoples, in about 183 houses. According to Census 2011 information the location code or village code of Kathiala village is 02896 and Pin code is 143604 and postal head office is Dera Baba Nanak . Ramdas is nearest town to Kathiala village for all major economic activities. (1)(2) Guru Nanak Dev Ji visited this place during his second [I]Udasi[/I]. He met two[I] faqirs [/I]in [I]Guru ka Baag[/I], sat on [I]Thada sahib[/I] and held discussions with these two [I]faqirs[/I] at [I]Gosht Astha[/I]n. Three different Gurdwaras commemorate these events. Guru Nanak Dev Ji had a discussion ([I]gosht[/I]) with Mian Mitha. Three Gurdwaras in Kathiala [I]Gurdwara Guru ka baag [/I](meeting place of the two), Gurdwara Thada sahib (the place in the village where they held discussions and [I]Gosht Asthan[/I] (where they held discussions, commemorate this event. A j[I]od mela[/I] (fair is held in[I] Mohalla Nihang Singhan[/I] to commemorate these events [B]Discussion with Mian Mitha[/B] Pir Abdul Rehman a resident of Kathiala was a [I]sufi faqir[/I]. Mian Mitha was his pupil. During the discussion Pir Abdul Rehman told his pupil Mian Mitha about the Guru Nanak's greatness. Pir Abdul Rahman told his pupil, Mian Mitha of the Guru's greatness, and advised him to meet the dear one of the Lord and obtain his blessings. Mian Mitha, though a Sufi, was not free from religious narrow-mindedness. Sufi Faqir Mian Mitha was well known for his real or occult powers. He was held in great awe by the people near him. Many were his followers. Many a Hindu youth had accepted Islam under the spell of Mian Mitha's power. The faqir himself was given to penances and austerities. His heart was dry. He lacked the saving qualities of love and human sympathy. In consequence, the path that he had chosen took him daily farther and farther away from the righteous path which should lead one to the source of love, life and light. He was misleading himself and others too. He was verily like a man who sets out from his home intent on drinking at the ocean of nectar, but who, reaching near the shore, begins to play with conchs and pebbles lying there, and forgets the object of his journey thither. Mitha was engaged in such child's play. He was in grips of a great delusion. But his example was catching. He had enslaved the belief of the people around him. They had ceased to look up to the fountain of all love, life and light. Pir Abdul Rehman had told him that the Guru was a 'Hindu'. Hence he did not like the idea of a renowned Muslim faqir's going to a 'Hindu', no matter how great the latter might be. Still, when his teacher praised the Guru and called him a "beloved one of the Lord", Mian Mitha had in mind to meet the Guru. Since Mian Mitha was spreading falsehood in the garb of a [I]faqir[/I], Guru Nanak too had resolved to break the dome of Mian Mitha's delusion and to show him the Light of heaven, as he had already shown to Hamza Gaus. He went and halted in a garden; a little distance from Mian Mitha's place. The Guru's heavenly music and divine songs (kirtan) attracted the common people, who began to assemble in the garden compound in large numbers. All who saw the Guru and heard his divine songs became his devotees, body and soul; they began to adore him. Among new admirers of the Guru was Pir Abdul Rahman, Mian Mitha's religious teacher. But when Mian Mitha heard of the Guru's arrival, he said 'Nanak is a good faqir, no doubt; but if I meet him, I shall squeeze him dry like a lemon. I will go to see him and will take the cream off him as I would skim milk.' Mardana heard these boasts of Mian Mitha and reported them to the Guru and added, 'Mian Mitha is but your automation and will play as you cause him to play.' The Guru remarked, 'Wait, Mardana and see how God carries out His will'. On the advice of Pir Abdul Rehman, Mian Mitha could not refuse but had to obey and go. So he went. He found that Mardana was playing a heavenly tune on the rebeck and singing a soul stirring song of the Master. The Guru was sitting as in a trance. The music, the divine singing and the radiance on the Guru's face penetrated the innermost depths of Mian Mitha's heart. He quietly sat near the Guru. The beauty of the Guru struck the Fakir. ,After a while the divine singing ceased. A little later, the Guru opened his eyes - What eyes? They seemed to be laden with ambrosia and emitting the lustre and glory of a mind at peace with all. They were so sweet, so loving, so deep, so penetrating and so full of repose and joy! The Guru's countenance that looked like that of a bride who had enjoyed the company of her Lord to her heart's content and touch of her Lord, her eyes yet filled with sleep-free heavenly pleasure and trying to recatch the glimpses of the Lord who had just hidden himself from view. In that countenance there were the calm and joy of hearty satisfaction, a hope and an assurance of future blissful union and a compassion for the unfortunate creatures who were unable or unwilling to enjoy the company of the Spouse and a resolve to convey to the people the joyful tidings of the eternal Abode of the Bounteous Lord. Mian Mitha saw all this. The Guru turned his eyes on him. The Mian felt as if he had been pierced through the heart. Impure blood which had engendered and nourished in him seeds of pride, hatred and jealousy, seemed to be oozing out, drop by drop. In its place, pure bright blood, supercharged with love, compassion and sweetness, was beginning to take root through his veins. The Guru greeted him with a loving smile and enquiring how he was. The words roused the Sufi faqir from his reverie. He returned the greetings and thanked the Guru. All around him he saw sitting people from the village, Hindus and Muhammadans alike. But, the Fakir's past pulls him backwards. A look at them revived in him his old pride and his zeal for Islam. He remembered that the Guru was a 'Hindu'. How good it would be, he thought, if he could be converted and "saved" Siddhas, Yogis, Pandits, Qazis and Faqirs had all, on meeting the Guru and knowing his greatness, cherished the same desire. They had wished to convert such a great one to their path. But little did they know, when they gave themselves up to such ambitious dreams, that the Guru was destined to convert the like of them all to his "new faith". Mian Mitha began by questioning the Guru about his faith. When he learnt that the Guru was a worshipper of One God, he felt glad; for he thought that the Guru was already very near Islam. Half the battle was already won. 'He has,' thought he, 'already freed himself from the worship of millions of the Hindu gods and goddesses. If I can graft on his faith a belief in the Prophet, what glory shall I win for myself and my faith!' But the Fakir under-estimated Guru Nanak's greatness. Thinking thus, he said, 'O Nanak there are two things by accepting which one can be approved by God”. The first is God himself and the second, the recitation of the Kalma (Islamic Creed), yu shall find acceptance in God's court. He then tried to impress upon the Guru the spiritual necessity of having a mediator at the court of God and dilated upon the powers and greatness of the Prophet of Islam. The Guru calmly heard all the zealous Muslim faqir had to say. Then he smiled and said, "Yes, the first name is that of God; the Prophet is but a gatekeeper at His gate. O Sheikh, form good intentions, be sincere in thought and actions; you shall find acceptance in God's court without the aid of any mediator. I believe in and worship the One alone. I need no second. No mediator is necessary. If you join with Him one whom you call His Prophet, you cease to be a worshipper of the One alone. Why, then, should you denounce as Kaffirs or infidels those who join with Him two, fifty, a hundred, some thousand or some million? The difference is one of degree and not on kind. They are like you in not worshipping the Peerless Lord alone". "But", replied the Fakir, "We do not believe the Prophet to be God. We believe only that through his mediation we shall be saved from consequences of our sinful acts. He is not the end of our worship, but only the means of our getting His Grace; whereas the Hindus actually worship their deities. Their thoughts do not rise above or beyond the objects of their worship. For them, each one of the latter is God". "But friend", said the Guru, "They too, can say that they regard their gods only as intermediaries. They can as well aver that through these deities they hope to please and reach God." "Yes", returned the faqir, "They, may say so, but such is not their actual belief. We actually believe that One God is the Creator and Sustainer of all, and that He alone is worthy of our homage". The dialogue continued. The smile on the Guru's lips became brighter. "No friend", said he, "You don't believe that One God is the Father of all mankind. If you did, how could you hate, oppress, persecute, and murder your fellow-men? If you believed in One God and at the same time, felt that the 'idolatrous' Hindus were wrong in their faith, you could not have hated them as you do now; you could not have treated them as you treat them in your fanatic zeal for your religion. If, in your view, they are misguided, your love for God should have aroused in your hearts love and sympathy for these misled sons of God. God is Love. It is through love that we can hope to reach Him. Hatred leads us away from Him. I think you do not really believe that the same God made you as made the unfortunate Hindus. How then can it be said that you believe in One God who is the Father of all mankind? There is something wrong with your belief and conduct". The Fakir realised his shortcomings and changed course. The Fakir found himself beaten on his own ground. He changed the topic and said, "Do you believe in the day of Judgement?" "Yes", replied the Guru, "Everyone has to reap what he sows, has to be judged by his deeds". "That is good", said the faqir, "But have you ever though how unlucky will Hindus find themselves on that day? Muhammadans are buried after death. Their bodies are placed in the custody of the earth. When, on the Day of Judgment, the angel of the Lord blows his clarion the earth shall deliver forth the dead ling in its bosom. They will then be conducted into the Paradise. But how different will be the fate of the Hindus. Their bodies are burnt. The bones and ashes are scattered. How can they regain their bodies? They are burnt here and will, on that account, burn for ever in the fires of Hell". "That is an idea, indeed", replied the Guru. "But you ignore one or two things. In the first place, the bodies of Muhammadans buried under the earth are changed to dust as well as those of Hindus. Until your Day of judgement no trace of the body will be left of any of them. If they can rise in spite of all of this, there is no reason why the bodies of Hindus incur the wrath of God on account of their bodies being burnt. Well, then Muhammadans, too cannot escape a similar fate; for even their bodies, too, get burnt, after all, in most cases". "How do you say that?" enquired the faqir. “Thus", replied the Guru. "You know that potters are very fond of the clay from old grave-yards as that is very tough. They dig up such places, shape the clay into pots and bricks and set them to bake in furnaces. There thus burns the clay produced from the decayed bodies of Muslims, and, if your argument be true, cries aloud in great agony. But you are misled, my friend. These things that you talk of are beyond the comprehension of man. He alone knows - the One who created the universe and maintains and sustains it in His own way. Let us only Love Him and His creatures. In that way alone can we hope to become acceptable to Him". The Fakir could say no more. What more could the faqir say? He was silenced. . The Fakir's heart was awakened. After a while, the Guru smiled on him his gracious, illuminating smile and said, "Well, brother, in the path set before us by the Lord, all are treated according to their deeds and actions. Castes or creeds make no difference. Don't be misled by the thought that because yours is the state-religion in this land and because you can force it on others, you are, in any way higher or better in the eyes of God. Throw to the winds all such narrow thoughts, jealous views and man-made barriers and limitations. Drink at the fount of Nectar, if you get a chance to get it". The faqir was won over. He bowed at the Guru's feet, and was blessed with the priceless gift of Naam - of a life lived in a constant, steadfast communication with the Lord and in lovingly serving all His creatures on the path of righteousness. [B]Gurdwara Guru Ka Baag, Kathiala[/B] [ATTACH type="full"]21987[/ATTACH] Gurdwara Guru ka Bagh In village Kathiala Guru Nanak came and st in a garden of dates now known as guru ka Bagh. H sang hymns in accompaniment of Mardana and also delivered discourses. He came to the village and sat on a platform now known as Thara sahib. Here too he held discourses. Two [I]faqirs[/I] Mian Mitha and Abdul Rehman came to the Guru in this placn and held discussions at the place now known as Gurdwara Gosht Asthan. Gurdwara Guru ka Baag is located outside the village Kiathiala in a beautiful building in lush green surroundings commemorating the place the Guru first visitd in Kathiala and met Mian Mitha Siyal and his Pir Abdul Rehman. Descendants of Abdul rehman still live in this village. This was once a dates and palms orchard. Pir Abdul Rehman brought Mian Mitha to Guru Nanak at this place. The long flight of marble steps leads to the sanctum sanctorum above the massive langar hall and is enclosed b verandas on all sides. (4) [B]Gurdwara, Thada Sahib, Kathiala[/B] [ATTACH type="full"]21988[/ATTACH] [CENTER][ATTACH type="full"]21989[/ATTACH] [B]Gurdwara Thada sahib Kathiala[/B][/CENTER] Finally both the seers sat under a pepal tree on a platform (Thada) and held discussions. Guru nanak deliberated upon the spiritual and religious aspects of a human being as given in the discussion above. Gurdwara Thada sahib is a small shrine nearly dwarfed by a peepal tree in fron of the platform. It is locatdnext to Gurdwara Guru ka Baag. Local tradition holds tht Pir Abdul rehman was the first of the two mystics met. A brick platform in a recess below the sanctum marks the exact spot of their meeting. Deeply impressed by his interaction with Guru nanak dev ji, the Pir asked his disciple Mian Mitha who belonged to kathiana to follow suit. Mian Mitha returned unimpressed as Guru Nanak had very different ideas. His spiritual master however insisted on a dialogue resulting ina ghoshti (long deliberation) that ensued convinces=d Miar Mitha abou Guru Nanak dev Ji’s message of universality. (6) [B]Gurdwara, Gosht Asthan, Kathiala[/B] Gurdwara Gosht Asthan is situated at the place where Mian Mitha debated with Sri Guru Nanak Dev Ji for plong time with number of questions and finally surrendering to Guru’s philosophy. This Gurdwara is in the middle of the picturesque kathiala village. Its nishan sahib is encircled by a covered red brick tower dominates the sky line here and can be seen from a distance. A few minutes’ wals from the residence said to be of Mian Mitha. Mian Mitha’s grave is located at this place. It is the place wher Pir Abdul rehman is believed to have returned with his disciple Mian Mitha to hold discourse with Guru Nanak Dev Ji. The goshti took place here this shrine now stands. [ATTACH type="full"]21986[/ATTACH] [B] Gurdwara Gosht Asthan Kathiala Dera Baba Nanak, Gurdaspur References[/B] 1. [URL="https://www.onefivenine.com/india/villages/Gurdaspur/Dera-Baba-Nanak/Kathiala"]Kathiala Village , Dera Baba Nanak Tehsil , Gurdaspur District[/URL] 2. [URL="https://villageinfo.in/punjab/gurdaspur/dera-baba-nanak/kathiala.html"]Kathiala Village in Dera Baba Nanak (Gurdaspur) Punjab | villageinfo.in[/URL] 3. [URL="https://www.sikhiwiki.org/index.php/Mian_Mitha"]Mian Mitha - SikhiWiki, free Sikh encyclopedia.[/URL] 4. Punitinder Kaur Sidhu, Gurdwara Guru ka Baag, Kathiala, Dera Baba Nanak District Gurdaspur,, Guru Nanak’s Blessed Trail (Punjab), Lonely Planet Global Limited, Punjab October 2019, p.84 5. Punitinder Kaur Sidhu, Gosht Asthan, Kathiala, Dera Baba Nanak , District Gurdaspur, Guru Nanak’s Blessed Trail (Punjab), Lonely Planet Global Limited, Punjab October 2019, Gurdwara, p.86 6.Punitinder Kaur Sidhu, Gurdwara, Thada sahib, Kathiala, Dera Baba Nanak , District Gurdaspur,, Guru Nanak’s Blessed Trail (Punjab), Lonely Planet Global Limited, October 2019, p.85 [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
New to Sikhism
New to Gurdwara
Guru Nanak Gurdwaras in Gurdaspur District
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top