dalvinder45
SPNer
- Jul 22, 2023
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UNIVERSAL RELEVANCE OF GURU NANAK’S PHILOSOPHY
Guru Nanak's belief is that God exists not merely as an idea or concept but as a Real One; Indescribable but Not Knowable. He is Invisible as well as Visible, Un-manifest and Manifest. He is prevalent every where and in everything i.e., in His entire creation. Thus entire universe is His abode. He is settled in it to enjoy His creation. Only those can know the Universe and its parts who have realised Him through His Word with the guidance of the Guru. His Word can be realised by practicing Truth and self-restraint acting upon Guru's teaching and contemplating over Lord's praises. By Contemplating the True Name, man gets at his own home (man's true home is Lord's abode) and obtains the exalted Lord.
To give the message of Truth, equality, fraternity and brotherhood Guru Nanak travelled all the regions of the earth.
ਚਹੁੰ ਖੰਡ ਪ੍ਰਿਥਮੀ ਸੱਚਾ ਢੋਆ। (ਭਾਈ ਗੁਰਦਾਸ ਵਾਰ 1)
His global travels are known as four udasis
ਬਾਬਾ ਦੇਖੈ ਧਿਆਨ ਧਰਿ ਜਲਤੀ ਸਭਿ ਪ੍ਰਿਥਵੀ ਦਿਸਿ ਆਈ।
ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰੁ ਹੈ, ਹੈ ਹੈ ਕਰਦੀ ਸੁਣੀ ਲੁਕਾਈ।
ਬਾਬੇ ਭੇਖ ਬਣਾਇਆ ੳਦਾਸੀ ਕੀ ਰੀਤ ਚਲਾਈ
ਚੜ੍ਹਿਆ ਸੋਧਣਿ ਧਰਤਿ ਲੁਕਾਈ। (ਭਾਈ ਗੁਰਦਾਸ ਵਾਰ:1)
Guru Nanak traveled probably over forty thousand miles for some two decades crossing far off lands in order to give the message of god he received through his enlightenment to enlighten all humanity in turn and to deliver to the people a message of love, peace and devotion to one God. His travels are knows as four udasis to East, South, North and West of India. Starting each Udasis from Punjab he travelled from upto Bangladesh and Assam visiting Haryana, Delhi, Uttar Pradesh, Bihar, Bengal and Assam and returned via Bihar Udissa, Madhya Pradesh and Rajsthan. In His second itinerary he went through rajstahn, Madhya Paradesh, Maharashtra, Andhra, Tamiul Nadu and returned from Sri Lanka through Kerala, Karnatka, Maharashtra, Gujrat and Sindh. In East udasi to Himalayas He went to Himachal, Uttranchal, Utter Pradesh, Tibet, Nepal, Sikkim, Bhutan, Assam, Arunachal, Nagaland, Meghalaya, Manipur, Burma, Malaya, Indonesia, China, North Tibet, Southern USSR, Leh, Kashmir and back to Punjab. In West udasi he travelled through Sindh vian sea route to Ssudi Arab, Turkey, Italy, Southwest USSR, Iraq, Iran, central Asia, Afghanistan and back to Punjab
Recent evidence of his visit to Sri Lanka[9], Himalyan Region[10], Central Asia[11], Turkey[12] and Italy [13] is worth mentioning are available of his global visits up to Russia and China in North and North east, up to Burma and Malasia in the East, Sri lanka in the South and almost all Arabian countries upto Turkey and almost all the states in India though lot of eviodence has been lost due to ppassage of of time specially about his visits outside India. This writer felt this during his travels to Himalayas where he got interested in doing research on Guru Nanak’s travels to Arunachal, Assam, Meghalya, Manipur, Burma, China, Tibet, Bhutan, Nepal Utranchal, Himachal, Ladakh Kashmir etc. which were published in the form of Guru Nanak’s Travels to Himalayas and Far east (National Book Shop, 1995), ‘Amazing travels of Guru Nanak’ and ‘So Than Suhawa’ (SGPC). About Guru Nanak’s travels to West recently located manuscripts ‘Syahte Baba Nanak Faqir (1509 unprinted) by Tajjudin Nakashbandi, Indlas, Iran translated by Sayyad Prithipal Singh and recently published by…… . Twarikh-e- Arab (KhwajaGain-ul-Abidin, 1506-1507) translated in urdu father of Mohammad Iqbal, Guniatusaleheen (1506-1507) by Abdul Rehman who was sent by Amir of Baghdad to kill Guru Nanak and Twarikh-i-Rashidi (1541-1546) by Haidar-Tughlaq cousin of babar who was incharge of Punjab-kashmir also; cited in a paper Guru Nanak Viaktitav atiparmaneek avlokan by Prof Himmat Singh.
Udasi to East
Sajjan Thagg & Malik Bhago
After having been so instructed by God Guru Nanak set out to preach globally. He met Sajjan Thugg[14], who used to loot and kill the travelers. Guru Nanak asked him: Why did you do these heinous crimes for killing so many innocents for self gain? Do you know that you will be punished for all these crimes? Sajjan replied: Yes, I know but I have to do this all to feed my family. Guru Nanak asked: Please go and ask your family members if they will share your punishment. His family was blunt enough to deny. They said: It is your duty to feed us. You have to do it what ever the way you do. If you adopt crime to earn, it is your look out and you deserve punishment for this. Why should we be responsible for your crime? Saddened at the reply Sajjan came to Guruji and begged forgiveness. Guru Ji was kind to lead him to a noble life: Stop this all. Make this crime house a dharamsal and propagate God’s Name. Sajjan converted his place as the first dharamsal and became the first messenger of Guru’s Philosophy. Guruji visited Bhai Lalo next a poor carpenter who earned through hard labour and shared with others[15]. Malik Bhago the minister of the Nawab held a feast for all and invited Guru Nanak too. Guru Nanak did not go. On insistence by Malik’s servants Guru Nanak reached the site of feast but refused to have meals. Malik Bhago got infuriated and asked the reason. Guru Nanak took a poori from Malik Bhago’s kitchen and the bread brought from Bhai Lalo. He explained: Your poori contains the blood which you sucked from the public through forced labour. On the other hand Bhai Lalo’s bread contains mils since it is made out of the earning through hard work. Malik Bhago understood the value of hard earned food and the food got through ill gotten manner and started eating what he got through hard earning. he too became a life long follower of guru Nanak
At Hardwar
He went to Hardwar where he found the Brahmans asking their clients to offer Ganga water to elders in a particular direction. Guru Nanak started offering water in opposite direction. Brahman inquired as to why he was doing this. Guru Nanak replied: When your water can reach billions of miles to your ancestors why water thrown by me to my dry fields in Punjab cannot reach there which is just 300 miles. Everyone present understood the worthlessness of the rituals and stopped doing it further.
At Benaras
At Ujjain
At Ujjain Guru Nanak was asked a question about the worthlessness of visits to the places of pilgrimage, “Are all these visiting saints, mendicants, faqirs, bairagis, udasis fit for achieving salvation?” Guru Nanak sang a hymn to explain, “adhiatam karam kare ta sacha. Mukt(i) bhed(u) kia jani kacha” (Gauri Astpadian Mahala 1 p.223) (If man is true only if he does spiritual deeds. How can the one having falsehood know about the secret of salvation? The true Yogi is the one who knows of the way of union with God. He controls the five enemies and gets attached to the true Lord from the core of his heart. He realizes God and the worth of union with God and is blessed with the true path.) The coming to the pilgrimage is worth only if they realise the True Lord. Most of the world does business like rented-labour. Nobody achieves anything without the Lord hence it is important to meditate on the name of The Lord, rather than ritual visits.”
He held discussions with the descendant of Bharthari (also named Bharthari) who questioned the Guru, “You are a worldly person, while we live in jungles and caves. We believe in Ridh-Sidh which you dislike. I am afraid that I will not be able to look after you properly.” Guru Nanak said, “Jogi kau dar kaisa. Roop(i) birkh(i) gi(i) bahr soi” (Gauri Astpadia, Mahala 1 p 223)
What fear can a yogi have from jungles when the God is among all trees, plants and within and without the house? The yogi must meditate on the Fearless and Pure Lord. Night and Day, the true yogi remains awake and develops further attachment towards the True Name. Such a yogi is pleasing to my mind who burns the snare of death with God’s fire. He sheds the fear of old age and death and stills his ego. He himself swims across and saves his ancestors too. He who serves the True Guru becomes a Yogi. He who remains immersed in Lord’s fear becomes fearless. He thus himself becomes the One whom he serves. God’s Name makes man pure and fearless.) All the present then bowed before the Guru. Guru Nanak gave the feast of knowledge and having satisfied all bade goodbye.
In Bhopal
In Bhopal, Guru Nanak sent a message to the king of Bhopal about his arrival whom he had earlier met at Sultanpur where Guru Nanak was the store-holder of Daulat Khan. The King was too worldly. He sent his servant with delicious food along with a message, “I have a job at hand,. I will finish this and will come over without delay.” Guru Nanak waited for him for a day. Next day the king turned up. Guru Nanak enquired the reason for delay, “It was a financial deal which did not allow me to come yesterday. I started immediately after the job was completed.” Guru Nanak said, “It is the God who gets everything done. Man is just a play thing in His hands.” He sang a hymn, “Ram Nam chit(u) rapai ja ka. Upjant darsan kariai taka” (Gauri Astpadia, Mahala 1, p. 228). (At early dawn see the sight of him whose soul is imbued with the Lord’s Name. Your ill luck is that you do not meditate on the Name of pervading Lord. In every age, beneficent is the God. Under Guru’s instructions, the perfect man meditates on the Lord. In his mind, the un-struck melodious bands play. The persons, who love God, and His devotional service; the master mercifully preserves them. Peace is obtained by seeing those in whose heart the God abides. Amongst all the beings, the One Lord is contained. The self seeker and the proud person wander forlorn. He alone understands the Lords who gets the True Guru. Stilling his ego, he receives the Guru’s word. How can the poor mortal know himself without guru about the union with the high Lord? By Guru’s grace, and through mind’s appeasement the man meets unites with the God. He prays: I am a sinner, without merit, o my master, show goodness unto me. When the Lord becomes merciful, even the lowliest person is emancipated.)
At Sohagpur, near Onkareshwar, he started singing in ecstasy. His melodious songs attracted the inhabitants. They were the worshippers of Shani- a god who rides on a vulture and is generally considered “malefic among malefic”. Shani was much dreaded in the area. All the troubles and calamities were traced to him and the people worshipped Shani to avoid harm. The Guru advised them not to fear anyone other than God as there was no one stronger than Him in the world. It is the God alone who does everything. Whatever the God wants is done. No one can change His Will. All the gods including Shani and all the demons fear Him. It is better to worship Him who controls Shani rather than Shani himself. The people followed Guru and left Shani worship and started meditating on God.
At Bikaner
At Bikaner the Guru met the Bishnois saints. After exchanging felicitations the Bishnois[16] spoke to the Guru, “We are blessed with your visit to the place. We have heard of you a lot. We are eager to know as to how you have been able to reach the Lord. Will you please explain us his abode and domain?” Guru Nanak sang a hymn in Parbhati Raga, “Mera Prabh rang(i) ghanao at(i) rudho” (Parbhati Bibhas Mahla 1, p.1331) My Lord is coloured in an exceedingly great beauty. My Soul-Charmer Beloved is merciful to the meek, very well flavoured and of deep red colour. High up in the tenth gate is the well of Nectar. My mind draws out and drinks that Nectar. By the Guru’s grace, I have realised this wisdom that He alone, to whom the creation belongs, knows its way. When the ray of gnosis spreads out in the heart lotus, it joyfully blossoms and in the house of the moon enters the sun. Attaining the Lord; by the Guru’s grace, I have destroyed death and nipped my desire in the very mind. I am now imbued with the deep red colour of the Lord’s supreme love and am rid of other colours. My tongue is imbued with the flavour of that Lord, who is pervading all over.) The Bishnoi saints were highly satisfied. They touched Guru Nanak’s feet and became his followers (Nanak-Panthis).
A group of followers of Lord Krishna met Guru Nanak in Bikaner. During the discussions with[17] the Guru they enquired, “O great saint; please tell us as to how does this life exist in the body and how does the air fly off the body? Is there any way to control the body from decay?” Guru Nanak explained, “Soorsar(u) sos(i) lai, somsar(u) pekh(i) lai, jugat(i) kar(i) marat(u) su sanbandh(u) keejai” (Maru Mahla 1, p 991) (You burn off your fiery nature and foster your cool and calm disposition. Put your life-breath in the right channel and establish good relations with your Lord. In this way your fish like mercurial mind shall be held firm and your soul-swan shall not fly away from your Lord and your body-wall shall not perish in vain). The followers of Lord Krishna were impressed and followed Guru Nanak.
Guru Nanak then entered Bikaner city.[18] Having exchanged felicitations, the learned men requested the Guru to explain as to why the people take birth and die? What is the background of birth and death?” Guru Nanak sang a hymn in Bhairon Rag to explain, ‘Bhoondee chal charan kar khisre tucha deh kamlani.’ (Mahla 1, SGGS p. 1126) (The gait becomes clumsy, the feet and hands shake and the body-skin is wrinkled. The eyes are dimmed and the ears become deaf and yet the perverse person knows not the Lord’s Name. O blind man coming into the world, what have you obtained? You do not enshrine Your Lord in your mind and do not serve your Guru. You shall depart wasting even the capital) They were pleased at the Guru’s reply and became Nanakpanthis. Guru Nanak later held discussions with the leaders of the Jain religious sect and asked them to be clean and love the Lord in the true spirit, accepting Lord’s ways as the True
Ones and should not try to defy any of His Orders. The hymn was so impressing that they fell at Guru Nanak’s feet and became his followers.
He reached Loharu next.[19] There was an annual gathering of the Jainis at the place. Jainis, Dhoondias and Shrewade gathered at the fair in large numbers as they could be identified by the piece of cloth tied to their mouth. He met their chief Archant and held discussions with him. The Guru explained the gathering, “Kuchil rahah(i) din rat sabad na bhaia. Bin sabdai achar kinhi paia”(Mahla 1, P. 1285) (They remain filthy day and night and do not love the Lord’s name. They have no caste, nor honour nor good deeds. They wasted their life in vain. Their minds are soiled and impure as they eat other’s left overs. Without the Lord’s Name, no one is ever blessed with good conduct. By the Guru’s grace, the mortal merges in the True Lord.)
He addressed the Dhundie or Shrewade a sect of Jainis who tie a cloth on their mouth and pluck their hair and said, “sir khuthai bin sabdai saitani” (Mahla 1, p.149). He guided them towards a True path.
Udasi to South
Takhtupura
At Takhtupura Bharthari’s descendent (also called Bharthari) asked Guru Nanak to become Yogi. Guru Nanak explained him the real way to become a true yogi as against the one adopted by them. He asked them to stop the consumption and liquor. They should stop propagation of use of liquor. He said, “Gur ka sabd(u) manai mah(I) mundra khintha khima handavau” (Mahla 1, p.359-360). (Let God’s word be the ear-rings in your mind and you wear the patch coat of forbearance. Whatever the Lord does, consider that as good. This way you shall easily obtain the treasure of Yoga. O father, the soul thus united is a Yogi all the ages through. It is absorbed in the Supreme quintessence. He, who has obtained the ambrosial Name of the Immaculate Lord; his body enjoys the pleasure of Divine knowledge. He forsakes desires, disputes and sits in contemplative mood in the Lord’s town. From the horn’s sound, an everlasting and beautiful melody is produced, which day and night fills him with Divine music. Reflection is his cup and Divine Knowledge his sectarian staff. To abide in Lord’s presence is his ashes. God’s praise is my vocation and the Exalted Guru’s way is my pure religion. Mine arms’ support is to see Lord’s light amongst all. It has various and many colours. Says Nanak: O Bharthari Yogi, you listen. I profess love only for the Supreme Lord.”) The Yogis were impressed by Guru’s discourses and the followers of these Yogis soon turned as Guru Nanak’s followers.
Jodhpur Area
While going to South Guru Nanak went through Rajstjhan again. From Kolayat Guru Nanak travelled towards Jodhpur. There was no greenery around. There was sand dunes all through and no water available any where. The settlements were not seen for miles together. Going was very difficult. En-route there were many dacoits and thieves. Guru Nanak was beyond hunger and thirst. Mardana could not do without water and food. They moved further in search of a settlement where they could get water and food. As they a reached Dhanee (a small thatched hut desert village) the people enquired their welfare. They were astonished to find Guru Nanak and his companions’ safe after journey through such a dangerous area. They enquired as to how they could cross such a dreadful area. Guru Nanak replied, “We have been saved by the same who gives death to the people. Hence we fear no one.” The leader of the village came with a dozen of people with him. He was a great saint and knowledgeable person. He enquired about Guru’s background and the details of his travels to the place. Guru Nanak said, “We have come from the same earth , on the same earth and to the same earth. So there is nothingnew over here than at my place. Guru Nanak then explained his route to the persons present.” He further enquired ,” With what purpose did you come to this dreadful land and through all that fear, as no one ever comes from that direction?”. Guru Nanak said, “I came with the force given by the one whom you fear so much.” They did not understand the underlying meanings and asked the Guru to explain.[20] Guru Nanak then sang in Maru Raga: “ Sabd(i) marai tao mar(i) mar(u), bhago kis(u) pah(i) jao” (Mahla 1 p.1010) (If you die by Guru’s word, then you shall overcome death. Without slaying death, who is it that you can run to? Immortalising is the Name of Him, though whose dread, the fear flees away. You alone, O Lord, destroy and save. Without you, there is no other place to go to. O my father, I am filthy, flimsy and without understanding. Without the Lord’s Name, no one is anything. The Perfect Guru has rendered my intellect perfect.) The head of the village fell at Guru Nanak’s feet, and prayed to the Guru. All the present became Guru Nanak’s followers.
Proceeding further Guru Nanak went into the land of Rajputs[21]. In one of the village the Bishnois who were very religious and good at heart, Guru Nanak stayed for some days. The people thronged to the Guru saying, “He is the same Nanak Bedi Khatri who has freely distributed from the stores of Daulat Khan. Some intelligent person prayed before the Guru to explain their doubts. He said, “Which is the best and beautiful whom we must serve?” Guru Nanak replied, “Roodho Thakur mahro roodhi Gurbanee.” (Assa Kafi Mahla 1 Astpadia, p.421) (Beautiful is the Supreme Lord an beautiful is His Gurbani. By the greatest good luck, the True Guru is met, through whom the immortal status is obtained.) The villagers were impressed and became Nanak-Panthis.
Among Bishnois
Next he went to another village where to the Rajput Bishnois came to meet Guru Nanak. They spoke Rathauri language which appeared close to Sindhi.[22] They wanted to know as to where is the abode of the True Lord and how do we reach Him?. Guru Nanak explained them through a hymn in Maru ki Var. ‘algao joi madhukdao pan(i) sbai.’ (Mahla 1 p. 1090.) (He dwells alone, detached and eats the dry bread He, the True Lord lives everywhere in the world. His mind jewel is pierced with the Lord’s jewel and his throat is embellished with the Name jewel, O Nanak. You see the Imperishable Lord amidst all. If you remain attached to the mammon you shall suffer all pain. You have to cross the world-ocean, you load but dust and you do not carry with you the profit and capital of the Lord’s name.’ Guru Nanak explained them that it is by the grace of the guru you can reach Him. They all were pleased to know that Guru Nanak was the best tradesman who has earned the capital of the True Name.
At Ajmer
At Ajmer, the Guru visited the tomb of Sali-ud-Din-Chishti. He also visited ‘Dhai din ka jhopda” of Peer Qutub-u-Din. He held religious discourses with Peer Ala-U-Din and Shamash-u-Din. They requested the Guru to become a Muslim and become their Peer. Guru Nanak replied, “What right have you to make me a Muslim when you are not a true Muslim yourself.?” Peer Ala-U-Din then questioned, “How can I become a true Muslim?”[23]
Guru Nanak replied, “Musalman kahavan muskalu, ja hoe ta Musalman kahavai. Avl(i) aul (i) deen(i) kar(i) mithha, musalmana mal(u) musavai.) (Mahla 1, p.141) (To be recognised as a real Muslim is difficult. One has to become a true Muslim before he can be recognised as a real Muslim. First he ought to deem sweet the religion of the Lord’s devotees and have his pride of pelf effaced as rasped with scraper. Becoming the true disciple of the faith of the prophet let him put aside the illusion of death and life. He should heartily submit to the Lord’s Will, worship the Creator and efface his self-conceit. Therefore if he is merciful to all the sentient beings, O Nanak! Then alone he shall be called a Musalman.) He further said, “danasband sei dil dhovai. Musalman soi mal khovai.” (Mahla 1, p.662) (Wise is he who cleanses his mind. A Muslim is he who removes his impurity. He who reads and acts theron becomes acceptable. He is the one on whose forehead is the stamp of God’s court.) The Peer questioned further, “What do you understand by Sharah of Islam?” Guru Nanak replied, “Mihr(i) maseet(i) sidaq(u) musalla, haq halal(u) quaran(u). Saram sunat(i) seel(u) roza, hoh(u) Musalman(u)”. (Mahla 1, p.140) (Make mercy your mosque; faith your prayer-mat; what is just and lawful, your Quran; modesty your circumcision; an civility your fast; then you will be a true Muslim. Make right conduct your temple of Makka; truth your spiritual guide, and pious deeds your creed and prayer. Rosary is that what is pleasing to Him. Thus the Lord shall preserve your honour.)
The Peers and the listeners were too impressed by Guru Nanak’s explanation and became his followers. The local Sufi saints were infuriated by such a following of Guru Nanak as they were afraid of their reduced followers. Guru Nanak told them.” You tell lies so people have stopped believing you. You have wasted your life in meaningless rituals; you will have to face the furious axe of death one day. To calm down the infuriated Sufis and to make them feel Guru Nanak said, “The ego is a Satan, anger is {censored}. World is temporary; truth is the pure saint.” The seers then realised the truth and begged for mercy from Guru Nanak.
At Pushkar
At Pushkar Guru Nanak explained them that the world is too large and the seven seas are too vast to be compared with the lake. Also he explained them that the islands in the sea are much larger than this island. He also explained them the importance of having bath in the lake. He said, “The sins cannot be washed by having bath. You have to clean your heart first. The heart can be cleaned through the Name of the True Lord and doing good to all.” The people followed Guru Nanak in large number and soon large gathering was seen around him. The chief priest Chitin cared the Guru in great devotion.
Burhanpur
At Burhanpur a Muslim saint was in deep meditation in a thatched hut and occasionally prayed. "O Wali Peer Nanak! I have heard that you are a true representative of the Lord and redeem the strayed. I cannot reach you as I am unable to walk even; I have no sight in my eyes. People say that you can reach the hearts of others. If so, please do understand my feelings and come and redeem me without further delay". Guru Nanak reached him during his prayers. Guru Nanak asked him to open his eyes and see for himself as to who was present in front of him. The saint fell at the feet of the Guru and prayed, "O Great One, I am emancipated by your effulgent presence, hearing my prayers, this hut is blessed by your presence."
Guru Nanak embraced him with affection and blessed him. "O saint! You have become like a log praying. Now your prayers are answered. Time will come when the people will come to the place where you have been meditating. This place will soon be known world over. You are quite old and unable to look after yourself. You must not do anything else except cleaning this place daily. You will get two ashrafees daily which shall meet your daily requirements." "Whatever you say is an order for me, O Nanak", said the saint and observed the daily cleaning ritual till he died after surviving for a long period. He was buried close-by and a Gurdwara came up at the place later."
The caretaker of the grave told me that Guru Nanak told Lakad Shah Faqeer[24], "that a large amount of money is kept buried at the place which shall be later required by his successor. You must look after the place till the arrival of a successor who will take out the money from the place for the need of his followers. You will get two asharfees daily to protect the money."
Lakad Shah Faqeer lived till the arrival of the Guru Gobind Singh.[25]
At Bidar
During Guru Nanak’s visit to Bidar, the Bahmni Kingdom was at a decline. The area around Bidar was under the control of Ameer Barid who ruled from 1492 to 1538 AD[26]. After the Jungles were cleared, the area appeared barren and stony. The Guru visited the area in summer. It was too hot and dry. Moving over the stones in the summer was like fire-walking. The heat sapped the body and the need for water was emergent. There was no greenery and no source of water could be seen around. A few thatched huts could be seen at a distance. Guru Nanak got into meditation while sitting over a stone. A few faqeers passed by. They saw Guru Nanak in meditation at such a heated stone. Jala-u-Din, the head of the faqeers, along-with Sayyad Yaqub Ali and other faqeers came to Guru Nanak. Guru Ji remained unperturbed and deep in meditation. The faqeers were struck by the aura around and fell at the feet of Guru Nanak.
Guru Nanak opened his eyes and pronounced, ‘Dhan Nirankar’ (You are marvellous O Lord!). Peer Jalal-u-Din prayed, “O Saint! Having seen you is like having seen the Lord. I had heard that a great saint named Nanak has come this way. I had also heard numerous stories about him. If I am not wrong, you are the same saint Nanak.” The companions of Guru Nanak confirmed this. The Peer and his followers fell at the feet of Guru Nanak. Soon the news of Guru Nanak’s visit to the place spread around in Bidar town and the people flocked to visit Guru Nanak.
Peer Jalal-u-Din prayed to the Guru, “O Great Saint! I have been trying to meditate according to shariat and concentrate on to Allah since years. My meditation is well known in the area around. Even the Imperial Lords honour me. But I have not got peace of mind as yet. No one can reach the Lord just by shouting Allah! Allah! Allah has to be part of your soul and body together. I am
yet to see Him. Please tell me some way by which I can reach The Lord.” Guru Nanak asked his companion Mardana to start music on rabab (a musical instrument). With the music from Mardana’s Rabab in the background, Guru Nanak recited a hymn: (Musalmana sift(i) sariat(i) pad(i) pad(i) karh(i) beechar(u) Bande se j(i) pavh(i) vich(i) bandee vekhan kao deedar(u)).[27] (The Muslim praises the Islamic law. They read and reflect upon it. Lord’s servants are those, who become His captives to see Him.)
Within a short time, the Guru was surrounded by a sizeable gathering. People prayed and requested Guru Nanak to bless them. They described their crucial problem of acute shortage of water. They mentioned that they had no source of water in the area around. They had tried to dig deep wells but without any success. There had been no greenery around and all looked dry and barren. They had prayed in all temples and mosques and had gone to all types of saints but nothing helped. Most of the people had deserted the city and the others were to follow if no source of water was found. In that state of utter desperation they had prayed before the Guru to provide some source of water to save the disillusioned humanity. The Guru said, “It is all His doings. If He is pleased, everything will be right. I am His servant. I can only pray to Him.” Saying this, the Guru recited His Name for quite sometime in trance. He then opened his eyes and removed a stone from nearby hillock. Lo! Water gushed out from the place where from the Guru had removed the stone. Every one was in ecstasy, singing, “Dhan Nirankar” along with Guru Nanak. Every one had his fill from the pure water. The thirst of burning hearts and minds was quenched thus and the people became Guru Nanak’s followers[28].
The place of ‘spring’ became a much talked about subject and the people from Bidar and area around thronged to see the wonder. The place became famous by the name ‘Nanak Jheera”; Jheera meaning spring. Muslims called it Chashma-e-Shahdad. Guru Nanak explained them that everything happens according to Lord’s Will and nothing moves against His Will. He wanted a spring to appear at the place; so it happened. He asked the people to follow Truthfulness and the True Lord and they will all prosper.
Tamilnadu
While visiting TamilNadu, one day Guru Nanak went to Tripartikumaram, two kilometres south of Kanchipuram and visited an ancient temple of Jainis belonging to the period of Chola kings. The priest of the temple heard of the visit of a saint from North India and came forward to meet the Guru[29]. He enquired, “You Northerners take new and old grains and drink water without sieving, thereby killing numerous living being.” Guru Nanak replied him through a hymn:[30], [31]
“They (Jainis) get their hair plucked, drink dirt and eat begging for leftoever. They open the refuse and opening their mouth suck its odours and dread to look at water. With hands smeared with ashes, they have their head-hair plucked like sheep. They give up the daily routine of their mothers and fathers and leave their kith and kin wailing. For them none gives barley rolls or food on leaves, nor performs last rites nor does anyone light earthen lamp. After death where shall they be cast? The sixty-eight places of pilgrimage grant them no refuge and pundits do not eat
their food. They ever remain filthy day and night and bear no sacrificial marks on their brow. They ever sit in groups as if in mourning and do not go into the true court. With begging bowls slung round their loins and a clew in their hands they walk in single file.
They are neither disciples of Gorakh nor orders of Shiva, nor Muslim judges and Muslim preachers. Ruined by God, they walk about disgraced and their multitude goes contaminated. The beings that Lord alone kills and restores to life. None else can protect them. They go without giving alms and performing ablutions.
The dust alights on their plucked heads. From within water came out the jewels when the mountain of gold was made the churning staff. The gods appointed the sixty-eight places of pilgrimage, where festivals are celebrated and hymns are recited. After ablution, the Muslims say prayers, after wash, the Hindus perform worship and the wise ever bathe.The dead and living are purified when water is poured on their heads. Nanak, the head-plucked are evil-hearted; these good words of advice do not please them.”[32] The Jain saint realised the Truth and fell at Guru Nanak’s feet. The Guru asked him to live truthfully. Shedding off all rituals he must engage himself in worship of the True Lord. After staying for some-days at Kanchi, Guru Nanak started further to the South. From Tanjore Guru
Madurai
Nanak proceeded to Madurai. The people in Madurai weredeeply impressed by Guru Nanak’s visit and they constructed a temple (dharmasal) in Guru’s honour. This dharamsal has existed till date. [33]
Kodikulum/Kodikotai
From Madurai Guru Nanak reached Kodikulum or Kodikotai. The Shaiv Sidhs unfurl their flags in the month of Chetra[34]. Guru Nanak also reached in this month and unfurled his flag and started singing hymns. People flocked to listen and offered lot of money. Guru Nanak used this offering for distributing food among the people. Men from all walks of life and all castes were required to sit on ground together and partake food without any discrimination. Within a few days almost all the visitors started flocking towards Guru Nanak. The Yogis were irritated as their source of income dwindled. The leaders of the Yogis, Yogi Managal Dass held the discussions with Guru Nanak about his worried. He questioned, “O Guru, numerous mendicants, Sidhs, Tapas, Pandits came here to show their mettle, but none of them could stand against us. You have won over everyone within a short time. You appear to be extra-ordinary. How do you do all that?” Guru Nanak replied, “The Yogis are meant to educate people, but now they have left the true meditation and right guidance to the people and instead, they are busy in collecting wealth and eating and enlarging their bellies. This is not expected out of them. How can you reach the truth without truthful meditation? The yogis have worn yellow robes but are engrossed in affection, love and ego. The fact is that they are neither yogis nor worldly men. They do not feel shame begging house to house. They are afflicted by the worldly despair as any human being. They sing songs of reaching the God but they have not recognised themselves from within. They roam in dark without the light of the word. They cannot attain salvation and will be caught in the web of rebirth.”[35]Mangal Nath Yogi then questioned, “Can be control our mind through knowledge or worldly activities?” Guru Nanak replied, “It depends upon the base of your knowledge and which Yoga--meditation you believe in. The spiritual knowledge is like a bird which can make you fly on two wings like a bird. One wing is of love (prema-bhagti) and the other is of internal purification. This is the true Yoga. No one can fly on one wing.” Mangal Dass then put his next question, “ How can we do this ‘prema-bhagti’? By being a recluse or staying in the family itself?” Guru Nanak replied, “Only that Prema-Bhagti is of use, which is without evil-intention and is selfless and ego-less. The Yogis do orema-bhagti by Yoga meditation while the worldly-men do the prema-bhagti by service and meditation.
Another Yogi questioned, “How can your mind be purified without Yoga meditation?
Guru Nanak replied, “The human mind can be purified by the True knowledge of the Word. This true Yoga has four paths:- attending congregations of the true, control on mind, truth and self-control (Satsang, samdam, sat & santokh) Through the word, sound and light of the Truth, a man reaches the eternity. Both the yogi and the worldly man has to pass through this route.”[36]
The Sidhas were very much impressed by Guru Nanak’s discourses and said, “How great are you O Bala (child)! Our all doubts are cleared after hearing you.”
Guru Nanak then took leave of the Sidhas.[37] From Kodikotai, Guru Nanak went to Ramnadpuram. The king and the people of Ramnadpuram gave great respect to Guru Nanak. As per the chronicles, there was sangat of Guru Nanak during the times of Guru Arjan. The tradesmen of Punjab proceeding to Sri Lanka used to stop at the place constructed to commemorate Guru Nanak’s visit. A property worth Rupees two lakh was attached to it[38],[39].
While returning from Sri Lanka he came to Rameshwaram.[40] Guru Nanak went around to see Setbandh- Rameshar (twin towns). He asked about the existence of saints around. He was told of a temple (Thakur-dwara) and told that they serve the Thakur over the place. When the Guru started to go to the temple, his companions asked, “Guru ji, why do you go there? They follow different religious path. There can be no other to be followed than the One and Only One Lord.” Guru Nanak then sang a hymn: Dooja kaun kaha nahi koee. Sabh mah(i) ek Niranjan soee.[41] (Whom should I call ‘the other’, when there is none else without Him. Among all is the Unique Pure Lord. Pause. Second is the evil intellect, which speaks of ‘the other’. Comes, goes and dies he, who harbours other’s love. Over the earth and the sky, I see not any other. Among all the females and males, Lord’s Light is permeated. In the Sun, the Moon, and the lamps, I perceive Lord’s light. Amid all is my Ever-Young Beloved. Showing his benediction, the guru attuned my mind to the Lord. The true lord has caused me to understand the One Master. The pious person, knows One alone. Stilling his profane, attachment , he realises the Lord. Lord’s will is prevalent in all the worlds. From the One Lord all are born. The paths may be two, but the destination is one, The True Lord. Under Guru’s instructions recognise His order. Says Nanak I praise the One lord who is contained in all the shapes colours and hearts.) He then said there in no different caste, creed or shape or colour. Everyone has the Lord in him and no one is without Him. If one is appreciate, one must appreciate the True Lord and none else. If anyone considers others as Hindus and Muslims and not the creation of the Lords they shall go to hell…”[42]
Rameshwaram
Rameshwaram is famous for the legend of Lord Ram’s bridging onto Sri Lanka at this place and his penance before Shivji. Setbandh and Ramehswaram were earlier two separate places at a distance of about 12 KMs but now with the developments have nearly merged the two. Rameshwaram is like an island covered with temples like Benaras. The area of this island is about 50 KMs X 10 KMs area. In ancient legends it was also called Gandhmadana hill. Initially it was connected to mainland India but due to ocean waves, cyclones and floods it turned into an island. To enter into Rameshwaram by railways one has to cross a bridge from Pamban dweep.
The main Rameshwaram temple known is the Shiva temple which is in the north-east of Pamban. Its inner portion is made of black stone brought from Sri Lanka.[43] 26 The temple has one of the twelve Jyotirlingas of Lord Shiva and is also in the memory of Sri Ram Chander’s worship of Lord Shiva. Sri Ram Chander killed Ravna, the grandson of Pulstya Rishi, Brahman by caste, had abducted Sita, the wife of Sri Ram Chander, son of Dashrath, the king of Ayodhya. Sri Ram
Chander killed Ravna in a fierce battle. He later realised that he has killed a brahmin and had earned the wrath of Brahma, hence it was essential that he did penance to get rid of the evil stain. Whereas Sita did penance to get rid of stigma of abduction, Sri ram Chander did penance before Lord Shiva to be clear of the stigma of killing of a brahmin.[44] According to Mahima Prakash:-‘The Kind Guru reached Ramesar, He sat along a stone-slab.’[45] A gurdwara was constructed at the site by Udasis which remained in the control of these udasis till some bad elements pushed out these udasis. A case was filed in the court on the direction of Maharaja Ripudaman Singh of Nabha.Maharaja Ripudaman Singh was in prison in Kodaikanal when he got the news of snatching of Gurdwara by some local sadhu in collaboration with some bad elements. He sent Sardar Mool Singh Majitha to pursue the case. The Udasi had ancient records about the history of the place and construction of gurdwara which was later renovated by Chandu Lal Bedi, a minister in the court of Nawab of Hyderabad. After having seen the old record the court gave a verdict in favour of the udasi saint[46]. Recently a huge new temple has been constructed at Rameshwaram under the during the Governorship of Sardar Surjit Singh Barnala. The Gurdwara is now properly looked after by the Sikh sangat. Guru Nanak went to Sri Lanka from Rameshwaram via Dhanushkodi.
Sri Lanka
Kainth [47], who came in August 2013 to attend South Asian Punjabi conference, said 28 pieces of inscription excavated near Batticolloa district of Sri Lanka, mentioned about talks between Guru Nanak and the then king of Lanka, Bikram Bahu VI.
"The inscription is in Sanskrit, Tamil and Gurmukhi script, which was a mixture of Sharda and Takri scripts of that time. Although the inscription is quite clear, two pieces (of the inscription) are yet to be excavated. It dates back to AD 1511," said Kainth, who worked as Arabi-Hindi translator in Kuwait court before moving to Sri Lanka in 2004.
Uch
The Guru met the Muslim saints at Uch. He reached the river and had bath. During bath he sang hymns Japuji, Steps (Paodi) 5,6,22 and 32 starting with ‘Gurmukh(i) nadang gurmukh(i) vadang, gurmukh(i) rahia samai’. A Sindhi who was having bath in the river listened to the hymns. After bath he went to his Seer and complained against the Guru, “A Hindu while taking a bath sang hymns which was blasphemy” Peer enquired as to what was blasphemy. The Sindhi replied, “You have said that there are 14 Tabaqs and 14 Paigambars. Even Quran also mentioned of 14. But this Hindu says there are lakhs of them. I am astonished as to why he told such a big lie.” The Muslim Seer asked the location of the Hindu seer. The Sindhi explained the location on the bank of the river. The Seer asked him to invite him to the place. Sindhi met Guru Nanak and his companions en-route and requested them to come along to meet his head. When the Guru met the Muslim seer and they held discussions. The seer was impressed by Guru Nanak’s replies. The Sindhi in between butted in and requested the matter regarding lakhs of Paigambars to be cleared. The seer who had been impressed by the Guru replied, “Son, who has seen 14 will count them as 14, and the one who has seen lakhs will count in lakhs.” Guru Nanak then added, “They are countless” The Seer, who had by now mentioned his name as Sayyad Jalal Sindhi, questioned, “Have you too not been able to count them?” “No” replied Guru Nanak, “That is why I have come to ask you the same.” The Seer too was unable to find the answer. He called all his followers and said, “O the men of The Lord! This saint is sitting on my seat. I have asked him to occupy my seat He has put us a question. Please do not say no to him till I come back. With an answer. Consider him better than me. Whatever he says, you must obey.” He asked Guru Nanak not to get off from the seat till he returned. Guru Nanak enquired as to where he was to go. The Seer told him that he was going to get the answer from Mecca. The seer left for Mecca wearing a blue dress and a stick in his hand. Bhai Bala wanted to know whether the seer was going to the same Mecca where Mardana was to go. Guru Nanak replied, “He has said that he is going to the place. The Seer has done enough mediation but he is still raw to be a head. The Muslim Seer travelled to an island to reach Mecca. There he came across some saints, who explained him through some experiences that, “No one should interfere in the Will of the Lord. Lord is the Supreme. There are countless who have done deep meditation and reached Him. But no one could be Him. Everyone must accept His Will.” The Seer reached back to where Guru Nanak asked about his experiences. He fell at Guru Nanak’s feet accepting him fully knowledgeable. All the present became Guru Nanak’s followers.[48]
Shikarpur
While returning from Sri Lanka After having come from Lakhpat in Gujrat the guru entered Sindh and passed through Hyderabad and Dadu and reached Shikarpur. Outside Shikarpur, a shepherd named Noor Nustar Nama Sarai was looking after his flock. Having met Guru Nanak he offered him a pot of milk. Guru Nanak asked Mardana to have the milk. As Mardana had the milk Guru Nanak enquired the shepherd the reason of offering the milk. The shepherd prayed, “O Saint, I am very poor. I have suffered a lot because I have no wealth. I have heard that the saints have the capabilities to grant even kingdoms. I therefore request you to grant the kingdom of this state.” Guru Nanak asked Mardana to grant him the boon that he should be your Sikh. Mardana said, “O shepherd, you must do three things if you want kingdom. First, you must keep hair; second you must get up early in the morning and remember the Lord as described in the hymns of Guru Nanak and third, you must keep on looking after the visiting saints and seers.” Having got Mardana to grant the kingdom of Sindh to the shepherd Guru Nanak proceeded to the town. In the town a weaver named Daud presented a beautiful hand-woven carpet to Guru Nanak and requested that the carpet be spread under the Guru. Guru Nanak explained “The Lord has spread such a natural carpet under him which never gets old. The {censored} which has given birth to pups is nearby shivering in cold. You better cover her with the carpet. You also feed -her daily. Where we are now, you must light a lamp at this place and remember the Lord daily. You also must care for the visiting saints as you have done now. You will then attain salvation.” As they were talking, it was getting dark. Mardana begged the Guru to allow him to sleep. Guru Nanak said, “Now Bala appears to have given information about our arrival at this place to Pita Kalu and Mata Tripta at Talwandi. They must be waiting for us eagerly. We must proceed.”[49] After resting for some time they proceeded to Sakhar.
Kasur
At Kasur he met Sheikh Abdul Qadas, Sheikh Mohammad Sadiq and Sheikh Abu Shiya, the Muslim leaders and held several discourses with them. The people gathered around Guru Nanak in large numbers and invited the Guru to visit their homes. A group of singers came over singing and playing musical instruments. Guru Nanak stopped along-with the group of people and enjoyed the devoted songs and dances with interest. They wished ‘Ram Ram’ to Guru Nanak who reciprocated by saying ‘Sat(i) Ram Purkh(u)’. They requested the Guru to allow them to present a Bishanpada. Guru Nanak acceded to their request. The singers sang on the tune of their musical instruments while dancing for over 2 hours and then bowed to Guru Nanak. The Guru enquired, “God bless you. Would you please tell me to which sect do you belong?” They said, “We are Brahmins, but we study Vedas and Shashtras no more. We worship Thakur and please him through songs and dances. We keep ourselves engaged throughout in pleasing the Thakur.” Guru Nanak laughed, “You mentioned this well but Thakur ji does not get pleased by this. This requires different type of Bhagti. The instruments, songs, and dances for this type of Bhagti is entirely different. “They then requested the Guru to explain that. Guru Nanak explained, “Waja sat(i) pakhawaj bhao. Hoi anand sada man(i) chao. (Assa Mahla 1, p. 350) (Make intellect your organ and love your tambourine. By these joy and buoyant pleasure are ever produced in the mind. This is the devotional service and the practice of penance. In this love, you dance by beating time with your feet. Deem the praise of the Lord as your beating time. Other dances produce sensuous pleasure in the mind. Play truth and contentment as your pair of cymbals. Make the perpetual vision of the Lord, your ankle-bells. Let the stilling of duality be your music and song. In such affection, you dance by. They understood the underlying meanings and fell at Guru Nanak’s feet. All the present lauded Guru’s explanation. All of them became Guru Nanak’s followers.
Chunian
From Kasur he proceeded to Chunian (Chuhni Peer Kamal di)[50]. People gathered around the Guru; touching his feet they showed their faith in him. The Vaishnavs of the town too flocked together to have a glimpse of the Guru. After exchanging greetings by saying ‘Ram, Ram’ and obtaining the blessings from the Guru, one of the Vishnav requested the Guru to clarify their doubts as ‘ Why Ram Ram is said while exchanging greetings.?’ ‘What is the importance of actions and functions given in Vedas?’’ ‘Whether the result is in these actions and functions or in Saying Ram Ram?’ Guru Nanak then uttered a hymn, “ Karam kartoot(i) bel(i) bistharee, Ram Nam fal Hooa”.(Assa Mahla 1 , SGGS P. 351) (The vine of good actions and true character is spread out and it bears the fruit of the Lord'’ Name. The Name has no form or outline. It resounds spontaneously. Through the Name, the pure Lord is revealed. If one understands the Name, then alone he can discourse thereon. He alone quaffs the nectar). Those Vaishnavas then bowed before Guru Nanak touched his feet and along with all others became Guru’s followers. Guru went to Talwandi Hussang from Chuhni.[51]
Kanganpur
Next Guru Nanak reached Kanganpur[52]. Kanganpur is a large village and railway station along the Kasur-Lodhran section of Pakistan railway. It falls in Chunian tehsil of Lahore district. When Guru Nanak and Bhai Mardana arrived here the villagers were rude to them and did not let them stay in the village. The Guru however, blessed them saying ‘vasde raho’ (May you live here forever) and proceeded to the next village where they were received warmly and served hospitably.[53] A shrine was later established near the mal tree where they had halted at Kanganpur. It was called Gurdwara Mal Sahib. Congregation used to be held here on the first of every Bikrami month and the one on the first of Chet (Mid-March) became a largely attended religious fair. This Gurdwara had been affiliated to the Shromani Gurdwara Parbandhak Committee when it was vacated in 1947 as a result of the partition.[54]
Ferozepur
From Kanganpur Guru Nanak came to Mamdot and then reached Ferozepur.[55] People gathered to see the man who had reached the True Lord. The learned men of the town too came and wished him ‘Ram Ram’ Guru Nanak replied, “King Ram was a truthful person”. These learned men requested the Guru to clear their doubt about the importance of Maya. They were of the view that it is the wealth which can be earned only through deceitful means. The rich and the mighty gain wealth and rule the world. They have all means of pleasure and pelf. They gain power and consider them as the best and the strongest. In fact no one can live without wealth hence deceit becomes necessary. But how can one attain the True Lord if one is deceitful? Guru Nanak sang a hymn in reply,’ Lakh laskar lakh wajai neze, lakh uth(i) karh(i) salam) (Mahla 1, p. 358). (You may have lacs of armies and lacs of bands and lances. Lacs of men may rise to pay homage to you. Your domain may extend over lacs of miles and lacs of men may ri se to do your honour. If your honour be of no account to your Lord, then all the ostentation are fruitless. Without God’s Name, the world is but a tumult. Even though the fool be much admonished, he remains the blindest of the blind. The man may earn lacs of rupees, amass and spend lacs and lacs may come and lacs may go. But if he does not obtain credit in Lord’s account, where, then shall man get asylum.)
Udasi to The North
Siddh Gosht at Kailash
Guru Nanak used Gosht method of exchange of thought process. Gosht or discussion is an age old method of exchange of thoughts. Discussions of Socrates and Plato are well known. In the life history of Buddha and Christ many such discussions are found mentioned. Even in Sanskrit Philosophical thought we find this system. Discussion between Sri Krishna and Arjun is known as very successful. The biggest benefit of this form of thought exchange is that even the minutest of the points can be analyzed and reached a conclusion. The exchange of thought increases the knowledge sphere. The dryness of philosophical discourses or lectures is also not felt. The most famous of exchange of philosophical notes between Siddh philosophy and Guru Nanak’s philosophy is in Siddh Gosht presented in Question- answer method. Sidh Goshti means exchange of thoughts with the Sidhas. Sidhas were recluse Yogis, the followers of Sidha Order who left the society and stayed in remote or forlorn places to meditate on God through heard penance and gained various sidhis or metaphysical magical powers. 84 sidhas are the important ones among them. They had various centers in Northern India. Guru Nanak held discussions with them at Kailash (Sumeru), Achal Batala, Gorakhmatta (Now Nanakmatta) etc. Siddh Gosht is developed in question-answers; the questions being of Sidhas with answers of Guru Nanak. The discussion starts with exchange of good wishes and there is no long background building.
Siddhas are in assembly in Yogic postures. As Guru Nanak reaches them, they ask him to salute them. Guru Nanak offers salutation; not to those bodily forms but to the True Infinite Beautiful God. He says he is ready to offer his head, body and mind to Him but not to a transient. Siddhas start asking questions and Guru Nanak goes on answering; comparing Siddhas’ thought process with his own, step by step, systematically, logically and appropriately; in the language of the Siddhas (Sadhukdi or Sadh Bhakha).
The central theme of the Siddh Gosht is given in the beginning; in the first and second rhymes in the form of question by Sidhas to Guru Nanak. Guru Nanak was asked about his path and aim of life. He explained that meditation on God is his faith and word is the source which is obtained from a true guru. The aim of life is to meet God and merge in Him. When asked as to how to cross this world ocean and get to the other end where the God is, Guruji replied that though it is difficult to cross the world ocean yet by living in the world but above it without having affected by the prevalent evil and malice, meditating on God’s Name as given by the guru. How to find out Guru? is answered as, “by the Grace of God one finds the Guru.” Guru provides Name and tunes body, mind and intellect in unison. In a family life one has to maintain good conduct and should not keep on any one else’s belongings including the women. How can one kill the five evils is also guided by the guru. When the Yogis asked as to who is in secrecy and who is in the open and who in the bind and who is free? Guru Nanak says that God live among every item; in each heart secretly while the word is outside available to attain Him. Guru ward is free while mind ward is in a bind. Mind ward is caught in evil and from this evil only a true guru can take him out. When the Yogis questioned that, “Why have you forsaken your home and why have you worn the dress of a recluse? Guru Nanak: I became a wandering Udaasee, searching for the Gurmukhs. I have adopted these robes seeking the Blessed Vision of the Lord’s Darshan. I have become recluse to search for a guru ward. To see him I have worn this dress of a mendicant. He was questioned: “How can one escape from the cycle of birth and death?” Guruji answered from his experience and his own philosophy: Born into the House of the True Guru, my wandering in reincarnation ended. My mind is attached and attuned to the unstruck sound current. Through the Word of the Shabad, my hopes and desires have been burnt away. As Gurmukh, I found the Light deep within the nucleus of my self. Eradicating the three qualities, one eats iron. O Nanak, the Emancipator emancipates. In this gosht questions regarding God are very deep and important. Guruji replies in brief that no one known about the beginning of the God. He changes from visible to invisible and from attribute less to be with attributes of His own. The Truth like soul originates from the Prime Truth God and ultimately merges in Him.
When questioned Guru Nanak explained that one must live his life in society as a duck lives in water remaining in but above the water or alternatively like a lotus which has its roots in the mud down below but is above the water in air. One must have roots in society but living above its vices and evils of kam, krodh, lobh, moh and ahankar, (sex, anger, greed, affection and ego). A being can be uplifted through Na:m (the Name of the God) given by a perfect guru.
Jaise jl meh kamalniralam(u) murgai naisane
surt(i) sbid Bhavsagr(u) tarie Nanak naam vkhanai. (Siddh Gosht: m:1, p.938)
The lotus flower floats untouched upon the surface of the water, and the duck swims through the stream; with one’s consciousness focused on the Word of the Shabad, one crosses over the terrifying world-ocean.
durmat(i) badha srpin khadha. manmukh khoia gurmukh ladha (Siddh Gosht: m:1, p.939)
Man is bound by evil-mindedness, and consumed by Maya, the serpent. The self-willed manmukh loses, and the Gurmukh gains. Meeting the True Guru, darkness is dispelled. O Nanak, eradicating egotism, one merges in the Lord. || 15 ||
Guruji also describes the merits of Guruward (Gurmukh) and demerits of a mind ward (Manmukh). “Manmukhi bharmai bhavai beba:n”i, but “Gurmukhi pavitar parampadu pavai” meaning that mindward wanders from life to life while the guru ward reaches the ultimate stage of purity. Manmukh, “sabdu na deeno lavai kuba:ni”, while “Gurmukh romi romi hari dhiavai”. Mind ward, instead of the Word (of God) gets to ill utterances while the guru ward remembers God from each pore of his body. Following Guru’s instructions the Gurmukh develops good conduct.
The thought is developed around shunya (nothingness) and pawan (air). Most of the thoughts here are built around sabdu. Guruji explained, “sabdu guru surti dhuni chela:” meaning the word is the guide while the intellect is the follower of word sound. And the truth is that “anhad ba:ni: gurmukhi ja:ni: birlo ko arttha:vai” meaning that is the guru ward who knows the unstuck words which only rareones can provide the meaning. The unstuck words is great which can we understood through Guru word only. This is the essence of the Shabad — listen, you hermits and Yogis. Without the Name, there is no Yoga. Those who are attuned to the Name, remain intoxicated night and day; through the Name, they find peace. Through the Name, everything is revealed; through the Name, understanding is obtained. Without the Name, people wear all sorts of religious robes; the True Lord Himself has confused them. The Name is obtained only from the True Guru, O hermit, and then, the Way of Yoga is found. Reflect upon this in your mind, and see; O Nanak, without the Name, there is no liberation.
Guru Nanak gives out the superiority of his thought process in a very polite manner showing the supremacy of Lord of all beings. He says: You alone know Your state and extent, Lord; What can anyone say about it? You Yourself are hidden, and You Yourself are revealed. You Yourself enjoy all pleasures. The seekers, the Siddhas, the many gurus and disciples wander around searching for You, according to Your Will. They beg for Your Name, and You bless them with this charity. I am a sacrifice to the Blessed Vision of Your Darshan. The eternal imperishable Lord God has staged this play; the Gurmukh understands it. O Nanak, He extends Himself throughout the ages; there is no other than Him.
He explained to the Sidhas that there is no use wandering around. One must live truthful life, thereby obtaining true purity from inside and outside. The True Word; the Name of the Lord is the only salvager without which no one can find liberation. Guru Nanak thus advocated family life and living in society as the ideal for meditation remaining pure by living truthful life. Salvation can be attained through meditation on the Name of God. The entire Gosht explains this Truthful living, True God, True Name and meditation on the True God through living by True Name. Yogis ask numerous questions to which Guru Nanak explains from his own divine experiences and spiritual philosophy. The thought process is at deep level; so deep that it is not for an ordinary person to understand the philosophy without proper guidance. Every word is pregnant with philosophical and metaphysical sophistic. One does not come across in any Punjabi literary work, such intellectual, philosophical and spiritual themes enmeshed so superbly to lead towards the ultimate reality. The dramatic dialogues are very forceful and capable to deliver the required effectively. Even though it is fundamentally a gosht but practically the systematic building of thought process in which thoughts of yogis and compared with that of Sikhism, makes it as a poetic essay. Guru Nanak has been able to put up his viewpoints aspects very successfully.
The style of presentation of his thought is as smooth, flowing and in continuity as is his personality built on simple, straight and specific way of living. Along with the knowledge, it provides sweet, solid and strong thought scheme of thought development built on deep experiences. The bani also reflect Guru Nanak’s personality to some extent. The Guru does not get irritated from the series of questions put to downgrade him; in turn they fail in their efforts and bow before the sublimity and greatness of the Guru. Guru Nanak says truth and pure but in very polite, sweet and sincere attitude without any hesitation or hitch. Guru Nanak’s determination, commitment and faith are apparently visible. Guru Nanak brings out the weaknesses of the yogi cult in a very normal without any malice or prejudice an without hurting their feelings, and makes the yogis aware about their shortcoming. He explains to them that the best faith is the one which uplifts and purifies all beings equally without any distinction between, caste, creed or commune.
Sidh Gosht is stated to have taken place in Mount Kailash area of Tibet which he visited during Sumer or North udasi. After Tibet Guru Nanak visisted Sikkim and visited Muguthang valley.
Mguthang valley (Sikkim)
In Muguthang valley there is a lake which according to local legend, had demons who used to swallow human beings possibly Cannibals as Cannibalism was prevalent in that area. Local people requested Guru Nanak for protection. Guru Nanak picked a huge boulder and threw it towards the lake. Sensing the danger the lake devils, a make and female came out of the lake and requested for forgiveness. Guru Nanak forgave them and held the falling stone with rope. The same stone with lake marks can still be seen hanging over the lake. These two devils were forbidden from eating human flesh and were redeemed by guiding them to True Name, the Name of the God. An annual local fair honoring Guru’s visit is held every year at the place since then. Guru Nanak thereafter visited Kedang, Sherang and Culang valleys. At Kedang, he was enchanted by the beauty of the green rich valley. He blessed the valley as happy bewitching and called it “ki dang’ (which astonishes).
Muguthang
From Muguthang through Guru Nanak went to Lawu Gompha where from he proceeded towards Gurudongmar. In Gurudongmar lake area, the graziers approached Guru Nanak to solve their problem of water shortage as the lakes all around froze in winter due to low temperature at that altitude (17500 feet). Guru Nanak hit the water with his stick. The ice melted giving way to milky water. Since then the water of the lake is stated to have never frozen. The lake and the hill feature atop came to be known as the Gurudongmar Lake and hill respectively. This writer found these names even in the maps printed in nineteenth century. He also found the water of the lake unaffected even in December-January, when the snow falls unto 10 feet and the temperature falls to minus 30 degrees.
Gurudongmar
Some graziers projected another problem to Guru Nanak. Due to the effect of altitude, their virility was affected. They requested him to do something about it. Guru Nanak blessed the Gurudongmar Lake saying whoever takes the water of this lake would grain virility and strength. The people of these areas have firm faith in Guru’s words and they consider the water of the lake as nectar.
Thanggu
From Gurudongmar, Guru Nanak came to Thanggu. At Thanggu he relaxed under a boulder stone. Having heard about his super powers the people already thronged to him. He blessed the devotees and delivered sermons. His footmarks were stated to be existent on a huge boulder by the side of Teesta River, but the ignorant road construction party blew off the boulder stone in 1987. The stone fell into the river and was recovered by Lachen Lama and preserved in Lachen monastery. At Thanggu, in Guru’s memory, a Gompa and a Chorten were constructed in which small 1,002 idols of Guru Nanak are preserved. A Gurdwara has been constructed in the engineer company area to commemorate Guru Nanak’s visit to this place. His next stay was at Lachen.
Lachen
In Lachen Gompha Guru Nanak’s foot mark are preserved on a piece of stone. A dress given to him by the then Tibetan king, the footmarks on stone and a kamandal of the Guru are also preserved. From Lachen he proceeded towards south and relaxed near Munsithang where he found a hot water spring. His body marks exist near this location.
Munsithang
Form Munsithang, Guru Nanak moved to South Chugthang (height 6000 feet). Local people call Chungthang as Nanakthang. Here Guru Nanak spent his third and fourth night after his visit to Gurudongmar. There is a boulder stone about 20 feet in diameter and 20 feet high commemorating Guru Nanak’s visit. As Guru Nanak relaxed near this boulder a demon staying on nearby hill, threw a heavy stone on Guru Nanak. The boulder was brought to a halt by Guru Nanak with a stick. He then climbed on the stone to warn the demon. Finding Guru Nanak unaffected the demon fell at his feet. Guru Nanak asked him not to disturb the local people and to leave the place and follow the True Name of Lord, which he finally did. Footprints indicating Guru Nanak’s climbing atop the stone are stuck into the earth in a straight posture. The stick has now taken the shape of a tree and is known as “Babe di khoondi”.
Sitting at the top of the stone, Guru Nanak opened his lunch pack consisting of rice packed in banana leaves. The local people had not seen such banana leaves. They prayed to Guru Nanak, “There is no rice or bananas in our area. Please favour us with these”. Guru Nanak threw some left over rice around the boulder and buried the banana leaves. He then announced, “Henceforth paddy and bananas shall always be grown in this valley”. Chungthang is the only place around in the area for long where paddy and bananas grew since Guru Nanak’s visit.
A woman living in a nearby hut requested, “I have to bring water from a distance. I am old. Moving down and climbing up is very difficult for me. Pray, do something about it.” Guru Nanak scratched one side of the boulder with his hands and there appeared a spring. This spring (Chasma) on the side of the boulder has been flowing ever since. The Guru Nanak’s blessing to these people is the reason for the prosperity of Chungthang valley. The local people always remember him and worship him with great devotion.
Bhutan
Guru Nanak entered Bhutan from Sikkim and visited Thimpu and Tashi-Cho-Dzong. Over looking Tashi-Cho-Dzong is the White Glacier of the three Spiritual Brothers. This is said to be in reminiscence of the visit of Guru Nanak and his two disciples. At Tashi-Cho-Dzong, Guru Nanak visited the chief monastery. The head Lama of the monastery benefited from his company and translated several hymns of the Guru in Bhutia Language. The Guru also visited the residence of the Dharamraja and held discourses with him. The details of discussions as recorded in Janamsakhi B 40 are as follows:
“Story of Bhutan Desh starts: Nanak Baba came to Bhutan country. He came and stayed in a garden. Whosoever came to pay him obeisance, stayed there itself, neither he could get up nor could go home. People discussed about this. They talked about Guru Nanak stating, “A great man has come to this country that neither eats nor drinks anything nor speaks to anybody. Neither he begs nor does he take any offering from anyone. He is without any desire”. The king of the area heard of this and came to him (Guru Nanak). He brought choicest dresses and eatables and fell at his feet (Guru Nanak). By then Baba (Guru Nanak) had watched the system of the functioning of the state. The king used to weed grass. He wore fur dress. Whenever a girl from his kingdom married, instead of going to her husband for the first night she was sent to the king. Baba Nanak told the king, “O king! Whatever evil you are doing, you must leave this. This is the order of the Guru. Whatever you wish you must ask from me. Guru Nanak is in a mood to bless you”. The king then said,” O Baba, rice and wool are in abundance in my country but nothing else grows”. Guru Nanak blessed him with all types of mines, fragrances and cloth. The mines included those of gold, silver, zinc and lead. Many products like musk, silk and fruit started growing in those mountains. The king along with his people then became the disciples of Guru Nanak. Baba taught them true name; to give alms to the poor and to have regular bath. A temple (Dharamsala) was established on the name of Guru Nanak. Guru then planned to move from the place. The king and the public came to request the Guru to stay. “This country has been blessed by your arrival. You must stay here it self.” Baba understood that these people would not leave him like that. Sitting amongst them, he flew into the air and went to another country. Those sitting at the place were astonished. They exclaimed, “Guru was sitting with us a short while before, now he is seen nowhere. What unnatural event has happened! He has vanished! It must be some miracle. We have not enjoyed his company to our heart full. He was great worshipper of God, very close to Him, but we could not identify such a savoir and helper of mankind”. They were repentant of this, but Baba had gone. They started their daily life by regular prayers of the True Lord, giving alms to the poor, having regular baths and living truthfully”.
Bumthang (Bhutan)
Guru Nanak is said to have then visited Bumthang. The legend of “Hidden Treasure of Bumthang” is said to be connected with Guru Nanak. The legend goes like this: “Pamlingpa, a dwarf like blacksmith and resident of Kunzamgda, when reached the age of twenty-seven, went to the forest to look for mushrooms, but found none. On his way back he met a hermit with a long white beard said to be Guru or “Rimpoche” Nanak. Pamlingpa spoke to him full of respect, sadly mentioning that he had not found a single mushroom. The Guru smiled, bowed and with his hands pushed aside the twigs that were spread on the ground, revealing a whole bed of wonderful mushrooms. Pamlingpa collected them and invited the old man to the meals; Guru Nanak gave him a scroll of paper roll to preserve.
When they arrived at Pamlingpa’s hut, the Guru stayed in the adjoining room and Pamlingpa cooked the mushrooms with five kinds of fragrant herbs. When they were ready, he went to the Guru, but the Guru had disappeared. Pamlingpa called him again. He searched for him everywhere but in vain. Finally and sadly, he ate the mushrooms alone. Afterwards he climbed the roof of his hut, lay down and musingly watched the clouds sweeping over the sky. Then he took the scroll of paper given by the Guru from his pocket and studied ponderingly. He had not learned to read, but intuitively he grasped the deeper meanings of the written message or it had been whispered into his ear. “Go to the burning lake. There you will find a hidden treasure”. For the message was written in the so called “fairy script” derived from Devangri script of the Gods (probably Gurmukhi) which only a few could read. Pamlingpa understood more with his heart than with his mind, and it began to dawn on him that the heart might have been a manifestation of Guru Rimpoche, who himself showed in this form in order to receive Pamlingpa as his true follower. Thus according to the legend, Pamlingpa realized that he was in fact the embodiment of the true Guru. The legend goes on to describe how Pamlingpa got the spiritual treasure from the lake. This portion of the legend is akin to the legend connected with Guru Nanak’s attainment of enlightenment in Wein River.
Tawang
Thereafter, he proceeded further north and visited the famous monastery at Tawang. His painting is still preserved at the monastery. The Lamas worship Guru Nanak as their Guru Rimpoche. As he went further on the route adopted by Dalai Lama while escaping from Lhasa, he relaxed on a boulder and praised its natural beauty. This boulder is marked by its specialty that even during heavy snow, it remains uncovered while the snow engulfs every inch of the area up to six feet in winter. Guru Nanak then went to Nagula, where he meditated for some time. Now a meditation centre has been established for all religions in memory of Guru Nanak’s visit to the place.
Lumpung (Arunachal)
When I visited Lumpung monastery and met the head Lama, he told me that Guru Nanak reached Lumpung en route to Lhasa from Twang and stayed at the place for sometime. He showed me a large sized statue of about 20 feet stating it to be of Guru Nanak which I photographed. He also told me that the route adopted by Guru Nanak to the place and to Lhasa was more or less the same as adopted by Dalai Lama during his departure from Lhasa. Guru Nanak visited this monastery in the year 1516 AD and the followers of the Guru projected their doubts, which Guru Nanak cleared.
Manchukha (Arunachal)
It was 1967 when on the news of Chinese having intruded into upper Arunacxhal; we were flown to Manchukha at very short notice with our guns. We dug in for the night for the night for our protection and rest. Taking me to be a doctor, the village elder (Gaon Buda) came to me with a problem of sickness of his son. He led me to his wooden hut, which was divided into two, the portion in front was for cooking and at the rear was the living room where I found a young boy writhing in pain and crying. As a precautionary measure, I had taken some pain-killing and digene tablets with me, which I offered to the sick boy. A Lama who was standing nearby told the boy not to take the medicine. It puzzled me but there was little I could do because the superstitious people of this region hold the Lamas in great esteem for all matters
However, immediately after, the Lama started saying a prayer obviously in order to appease the evil spirits. He first fashioned an idol with rice and butter, lit some incense and to the accompaniment of the ringing of a bell started murmuring his prayers calling ’Nanak’ ‘Nanak’ . After he had finished doing so, he took the incense to the bedside of the sick boy, read out and chanted “Om Mani Padme Hum” to him and then asked him to take the medicine I had given.
The idol that the Lama had made aroused my curiosity. I asked him as to whose idol was it that he worshipped. “Nanak Lama,’ he said. I must say I was quite perplexed with his answer because I never expected anyone in this area, nearly 2000 kilometers away from Punjab, would know anything about Guru Nanak much less worship his idol. I probed him for further details. He told me: “We worship Nanak Lama and consider him as one of our Guru Rimpoches. We call him Nanak Lama of Amritsar also. His idol is worshipped in our gompha on Dorgilling Hill. It is said that the Guru visited this area and meditated at Pemoshubu. Pemoshubu lies about 15 kilometers away from where we were.
“During his meditation at Pemoshubu,” continued the Lama, “the Guru was attacked by a bear but the huge boulder, under which the Guru was meditating, lifted him up and took him in its lap. According to this legend the bear could do nothing and therefore soon after made his retreat. The marks of the Guru’s body are still etched on this boulder and we go there to worship every year in the last week of the month of March, because that is the month when the Guru is said to have come here. A fair is held to commemorate Guru Nanak’s visit.
Quite close to the boulder there is a cave through which the Guru used to pass to have his bath in the rivulet called Bamchu. Again it is commonly believed that only people with a clean heart can pass through the cave. Others, no matter how lean and thin they are, cannot pass through the entrance of the cave.
The Lama continued with his story, “The place where the Guru used to have his bath in the rivulet is now a natural shallow pool which is full of small black as well as white pebbles, and the water is always still. Whenever we want to know whether or not any particular wish of ours is going to be fulfilled, we close our eyes, repeat the wish, pray to Guru Nanak, and pick out a pebble from the pool. If the pebble is white, we believe, this wish is bound to come true. If the pebble is black, it will not be. If it has both black and white spots on it, the wish will be only partially fulfilled. You can try any number of times; the color of the pebble you pick out is always the same thereafter.”
I must say I was quite intrigued by the Lama’s story and persuaded him to take me there for confirmation. He agreed. Next morning we set out. In order to get to Pemoshubu, we had to pass through a thick forest, which was infested with bears, tigers and wild boars. Leaches stuck over every now and then and we had difficulty removing them. The track at times had vanished under the undergrowth and we had to cut the waggling branches to clear our way to the place in the dense jungle. In the midst of the thick undergrowth, we found a small clearing where an old traditional white Boddh flag, printed with ‘Om Mani Padam Hum’ was aflutter. The Lama told me that every time the flag flutters, God’s name goes into the air 1001 times.
From the clearing, we started our decent towards the Bumchur river. After walking down for about five minutes we came across a huge boulder which appeared to be about 30 feet high and with a length and breadth each of about 20 feet. It was leaning towards the east. Below it there was a rough platform on which were lying a number of white cloth flags with inscriptions on them in the Tibetan language.
The Lama bowed in deep reverence and started to ring his bell and chant hymns. He also laid on the platform a new white cloth flag as his offering. He then showed the marks of the bodies etched on the boulder. These were about ten feet above the ground. There appeared the impressions of two bodies etched on the boulder one of a bigger man and the others of a small one. The Lama told me that the bigger one was that of Guru Nanak’s and the smaller ones were of his companions. The impression of the head, the shoulders, the arms and the upper part of the bodies were very clear. It did not look as if they had been chiseled but naturally hewn. Since I had no means of verifying the veracity of these marks, I did not question the authenticity of what the Lama said and bowed my head in reverence.
After that, the Lama took me further down through a cave and from its farther end we could see the beautiful rivulet, Bamchu flowing by. Down below, at one corner, I could clearly see the white and black pebbles lying at the bottom.
The lama bent over the small pool. Chanting Guru Nanak’s name, he took out a stone from the pool; it was white. He was too happy. When I enquired as to what he had wished, he told that he had wished for another son. I was astonished at his material attachment despite being a Lama. A junior commissioned officer Subedar Surat Singh Yadav, an Ahir from Haryana, who had accompanied us too did the same and prayed for becoming a Subedar Major. He got the black one. I knew it was not possible for him to become one. They both insisted that I too try for one. I had nothing on mind, as God has always been kind to me. However, a momentous thought came to me, “Why not wish to make a Guru’s place of worship at the place if the Guru had come here?” Having wished this, I took out a pebble and found it to be white. Hence I pondered over the complete question; I considered it impossible to construct a place of worship at such a remote place, where besides bringing the construction material from the low lands in Assam, reaching and clearing the forest were the major problems. I thought it better to consider it as a bad joke. Moreover this was the aftermath of 1984 riots, when we could not think of doing such things.
However, my Subedar was quick to respond. “There will have to be a place of the Guru’s here”, he assumingly said. “But how I alone can make a place in such a difficult area?” I raised my doubt. “Why do you feel alone Sahib? We all will make it,” added the burly Subedar. “We will make Guru Nanak’s place here. It is His wish,” said the Lama authoritatively. I was in a divided state of mind, but the other two had already started playing this idea in their minds seriously.
“We should not alter the originality and serenity of this place and keep it as it is”, said Subedar Surat Singh. “Better place for the Gurudwara will be the triangular area between the two rivulets; that is within the limits as prescribed by the religious edicts”. Subedar Surat Singh further said, “It should be within 500 yards of the place of event,” he explained. I was unaware of all this. As we walked across to the place and examined the area, I found the Lama to be in meditation sitting on a stone. I found the area to be flat but full of big trees and with thick under growth. However, it was not slushy because of the close flowing stream and the slope of the land into the streams.
Near Pemoshubu, there is a hill at Segong Dorgilling on the top of which there is one Gompha (Lama Temple). Along with Lord Buddha’s idol it has a life sized idol of Guru Nanak, which the Membas (local tribe) worship. A regular fair is held in the month of January at this place. A Lama told the author, “The monastery had a book of Guru’s Shabds in their language which was destroyed in a fire about fifty years ago”. The head Lama of this monastery had been visiting Gaya as well as Amritsar.
Guru Nanak in Leh
Guru nanak is stated to have visited some eastern countries like Burma and Indonesia and then Gone to China and through Yarkand entered Leh. A Gurdwara at Nimmoo commemorates Guru nanak’s visit to the place. “Legend has it that a few hundred years ago when Nanak Shah was returning from Yarkand he halted there for sometime. His fame had spread far and wide. Becoming jealous of Nanak Shah’s great virtues a local demon or some other faqir rolled down the huge boulder from a hill to kill Nanak Shah. But by a miracle Nanak Shah walked out unhurt and unscathed leaving a deep impression cast in the stone. Army Engineers of Border Roads constructed a Gurdwara near the place to commemorate the event. The Gurdwara is famous as Pathar Sahib. Gatherings on Sunday and Gurpurabs are attended by the Sikhs serving in the area and local Ladakhis.
Guru Nanak also visited Karu. “There are two small hutments near Karu where the people worship only Guru Nanak and no other God. It shows the impact of Guru’s visit to the place. No Gurdwara has yet been built there. Guru Nanak’s next visit was to Hemus Gompha 40 km south of Leh where he held discussions with Lamas. Many people in Hemus believe that foundation stone of the Hemus Gompha was laid by Guru Nanak. From Leh, passing though Karu and Hemus, he moved towards Skardu. The Guru passed through Bimu, Khaltse Sarkot and Pask along Zanskar River and reached Skardu.” There used to be an ancient Gurudwara before 1949. However its present state is not known.
All the above areas were the places where Guru Nanak came in contact with Lamas. Guru Nanak followers are from Karmapa-Nyingmapa sects which number around 1 lakh (one hundred thousand). These Lamas have their Gomphas where they have established statues of Buddha and other Lamas. Karma Pa and Nyingmapa sects Gomphas have large sized statues of Guru Nanak as both these sects worship Guru Nanak till date. They have been the regular visitors of Sri Harimandar Sahib, which they consider a place of Nanak Lama, but lately they have stopped coming in large numbers as they say that the sewadars there have been treating them very badly. These are devoted Sikhs who follow Guru Nanak’s ideals to the core and have the verses of Guru Nanak translated in Tibetan. We must establish regular contact with them and bring them amidst us with due respect and honour.
Sialkot
Sialkot was visited twice by Guru Nanak. First time he held discourses with Hamza Ghaus, a seer who had shut himself in a domed room and was praying for the destruction of the town because one of the residents because one of the resident who promised his son to the seer did not fulfil his promise. Guru Nanak argued him out of his resolve telling him how sinful it would be to punish the entire population for the fault of a single citizen. The Guru explained him that if there is one unwise person there may be many wise people as well who may be affected by his curse unnecessarily. He asked Hamza Ghaus if he understood the meaning of Truth and falsehood. The seer was not very clear of it. To clear this he sent his companion Mardana to buy a piece each of truth and falsehood. Mardana went to the city and searched for the same. No one except Bhai Moola was able to give the answer. He wrote ‘marna sach’ (True is Death) and ‘jiona jhooth[56] (living is falsehood). The seer was very much impressed at the wisdom of Bhai Moola and repented at his resolve for destruction of the entire city as it would have also destroyed such wise persons as Bhai Moola. Guru Nanak met Bhai Moola along-with his companion and Hamza Ghaus.
Udasi to West
Recently new facts about Qazi Ruqun-ud-Deen of Mecca Mosque, a devout follower of Guru Nanak have come to light where he has been stoned to death on the order of Ameer of Mecca because he followed and propogated Guru Nanak’s teaching instead of Islam. Name of Ruqun-ud-Deen appears in 3 Janamsakhis: Puratan Janamsakhi (pp.105-107)[57], Janamsakhi B 40 (p.66)[58] and Janamsakhi Bhai Mani Singh (pp. 379-389)[59]. In a recent paper by Prof. Himmat Singh [60] details of Ruqun-ud-Deen also appear in three recently located manuscripts ‘Syahto Baba Nanak Faqir’ (1509 AD)[61] written by Taj-u-deen Naqshbandi, Twareekh-i-Arab’(1505-06 AD)[62] written by Khwaja Zain ul Abideen[63] and Gunitusalehin (1506-07) written by Abdul Rahman.[64] According to Puratan Janamsakhi, Ruqun-ud-Deen was a Qazi and was present at the famous Mecca mosque during Guru Nanak’s visit to Mecca. Reaching Mecca, Guru Nanak slept keeping his feet towards Qaba. Ruqun-ud-Deen asked him not to do so since feet should not be towards God’s home. Guru Nanak asked him to move his feet to the direction where God is not present. Qazi Ruqun-ud-Deen caught Guru Nanak’s feet and moved. In whatever direction he moved Guru’s feet the Qaba followed. Astonished Ruqun-ud-Deen kissed Guru’s feet and asked his name and held discussions with him.[65] Ruknuddin asked Nanak: “Fala Allah mazabo”? (What is your religion?) Guru Nanak responded: Abdulla Allah la mazaboo” (I am a man of God and belong to no religion.) This was one of many questions and answers from Guru Nanak’s dialogues during his Middle-East Visit. Details of ‘Makke di Goshat’ are given thereafter in which Guru sang his hymn ‘Yak arz guftam pes(i) tu dargos kun kartar’. (Mahla 1; Tilang, Sri Guru Granth Sahib Ji, p. 721).
‘Syahto Baba Nanak Faqir’(5) whose writer Taj-u-deen Naqshbandi had joined Guru Nanak’s party from Iran and recorded daily movements of Guru Nanak, wrote about this event as well. According to him, Guru Nanak moved from there to the Qabristan of Mecca and stayed there for three days. Mardana started his music (in accompaniment of Guru Nanak’s hymns). The people of Arab gathered in the presence of Guru Nanak. Heaps of dates and pots of milk were presented by these devotees. At the end of the music, Guru Nanak delivered a sermon. Qazi Ruqun-ud- Deen, Khwaja Zain-ul-aab(i) Deen (writer of Tareekh(i) Arab), Qazi Gulam Ahmed (Richest man of Mecca) and Ibni Aswad , the head of Quresh tribe and heads of Budhu tribes were also present then. The hymn ‘Yak Arz Guftam’ became a fad for Qazi Ruqun-ud-Deen.
Khwaja Zain-ul-aab(i) Deen the writer of Twareekh(i) Arab, was present in Qabristan of Mecca. He wrote in the chapter Bab-ul-Mecca of his book ‘Twareekh-i-Arab’ (p. 300): The sermon of Guru Nanak was heard by 300 followers. Ruqun-ud-Deen went into deep meditation. Thereafter Ruqun-ud-Deen never went back to his home and remained in meditation in a cave till he was put to death by the fundamentalist regime.When Amir of Mecca came to know that the Muslims are following an infidel, he issued fatwas. These fatwas (religious orders) were;
1 Ruqun-ud-deen will be stoned to death.
2. Ruqun-ud-Deen’s entire property will be confiscated.
3. The Khwesh tribe, the follower of Guru Nanak is ordered to leave the country.
4. Each followers of Guru Nanak ‘to undergo beating by 30 lashes and to be without food for 11 days.’
5.They will then be burried in sand dunes.
6. Before this they will be taken on camels around the city with blackened faces.
7. They will be hung upside down.
8. The strongest follower of Guru Nanak (Ruqun-ud deen) will be burried in ground till his chest and then stoned to death.
Since it was announced in the city that a criminal is being stoned to death; the citizens thronged to watch the event. The citizens of Mecca gathered round with stones….The writer of Twarikh-e-Arab sums up this event saying: “The sacrifice of Ruqun-ud-Deen was special.Watching the sacrifice, 50% of the onlookers became followers of Nanak”. This is how the number of followers of Guru Nanak increased with each sacrifice.
Amir of Mecca sent his men to locate and eliminate Guru Nanak as well. Abdul Rahman the writer of another book Gunitusalehin (1506-07) was one such person assigned the job. He wrote about his encounter with Guru Nanak in his book: “When I was driving my horse with speed and hurry; my horse stopped abruptly. I tried to move him by kicking and hitting but the horse did not move. I lifted my head to find in front that at a distance of 100 yards the faqirs were seated. The elderly person in the midst of them had a brightened face and an aura around of him more powerful than thousands of suns. This brightness shut my eyes and I had a revelation that I was about to commit a crime. The horse proved better than me who saved me from committing this crime even though I gave him lashes to advance. In front of me is the same Godly person who had moved Mecca mosque. Shah Sharaf and Ruqun-ud-Deen became his devout followers. He has rightly spread the True Name of God among the Arabs and is now in front of me. I regained my senses and thought of doing the right. I immediately saw the reason; left my horse and shoes and fell at his feet.” This is how the person who had come to kill Guru Nanak turned his follower. Ruqun-ud-Deen had become a devout follower of Guru Nanak and was put to death because of his following of Guru Nanak. Ruqun-ud-Deen can thus be considered as the first martyr of Sikhism. His two tribes Khwesh, Sibi and Budhu migrated immediately from Mecca to Tirah area of Afghanistan where they are now permanently settled and have faith in reciting Japuji Sahib till date. Guru Nanak Dev Ji visited district Surkh-Ro-d of Nangarha-r Province in Afghanistan on his return from Baghdad and Mecca to India in the 16th century.
At that time the locals in this region had a water shortage. They asked Guru Nanak for help and said to him “You are a messenger of God, please pray to God to relieve us from the water shortages”. Guru Nanak listened to their problem and acted upon by pointing a stick to the nearby ground where a spring of water surfaced. There was no water shortage at this place from that day onward. The water needs of locals were fulfilled. Henceforth Sri Chashma Sahib has become a place of pilgrimage. Thereafter, Guru Nanak Dev Ji went to the Jalalabad and stayed there for 40 days. There now is a Gurdwara called Guru Nanak Darbar is situated in Jalalabad. Everyday after bathing in the Kabul River, he taught message of mutual respect and universal brotherhood in Jalalabad. In that Gurdwara, there is a historical well where Guru Nanak Dev Ji gave sermons. His following increased day by day.
Dr H.R. Gupta, the well-known historian, writes, "Nanak's religion consisted in the love of God, love of man and love of godly living. His religion was above the limits of caste, creed and country. He gave his love to all, Hindus, Muslims, Indians and foreigners alike. His religion was a people's movement based on modern conceptions of secularism and socialism, a common brotherhood of all human beings. Like Rousseau, Nanak felt 250 years earlier that it was the common people who made up the human race Ihey had always toiled and tussled for princes, priests and politicians. What did not concern the common people was hardly worth considering. Nanak's work to begin with assumed the form of an agrarian movement. His teachings were purely in Puniabi language mostly spoken by cultivators. Obey appealed to the downtrodden and the oppressed peasants and petty traders as they were ground down between the two mill stones of Government tyranny and the new Muslims' brutality. Nanak's faith was simple and sublime. It was the life lived. His religion was not a system of philosophy like Hinduism. It was a discipline, a way of life, a force, which connected one Sikh with another as well as with the Guru."' "In Nanak s time Indian society was based on caste and was divided into countless watertight Compartments. Men were considered high and low on account of their birth and not according to their deeds. Equality of human beings was a dream. There was no spirit of national unity except feelings of community fellowship. In Nanak's views men's love of God was the criterion to judge whether a person was good or bad, high or low. As the caste system was not based on divine love, he condemned it. Nanak aimed at creating a casteless and classless society similar to the modern type of socialist society in which all were equal and where one member did not exploit the other. Nanak insisted that every Sikh house should serve as a place of love and devotion, a true guest house (Sach dharamshala). Every Sikh was enjoined to welcome a traveller or a needy person and to share his meals and other comforts with him. "Guru Nanak aimed at uplifting the individual as well as building a nation."
The new spirituo- moral thesis Guru Nanak introduced and the changes he brought about in the social and spiritual field were indeed radical and revolutionary. Earlier, release from the bondage of the world was sought as the goal. The householder's life was considered an impediment and an entanglement to be avoided by seclusion, monasticism, celibacy, sanyasa or vanpraslha. In contrast, in the Guru's system the world became the arena of spiritual endeavour. A normal life and moral and righteous deeds became the fundamental means of spiritual progress, since these alone were approved by God. Man was free to choose between the good and the bad and shape his own future by choosing virtue and fighting evil. All this gave "new hope, new faith, new life and new expectations to the depressed, dejected and downcast people of Punjab."
Guru Nanak's religious concepts and system were entirely opposed to those of the traditional religions in the country. His views were different even from those of the saints of the Radical Bhakti movement. From the very beginning of his mission, he started implementing his doctrines and creating institutions for their practice and development. In his time the religious energy and zeal were flowing away from the empirical world into the desert of otherworldliness, asceticism and renunciation. It was Guru Nanak's mission and achievement not only to dam that Amazon of moral and spiritual energy but also to divert it into the world so as to enrich the moral, social the political life of man. We wonder if, in the context of his times, anything could be more astounding and miraculous. The task was undertaken with a faith, confidence and determination which could only be prophetic.
It is indeed the emphatic manifestation of his spiritual system into the moral formations and institutions that created a casteless society of people who mixed freely, worked and earned righteously, contributed some of their income to the common causes and the langar. It was this community, with all kinds of its shackles broken and a new freedom gained, that bound its members with a new sense of cohesion, enabling it to rise triumphant even though subjected to the severest of political and military persecutions.
Universalisation
To propagate this he travelled widely around the globe; met the kings and courtiers, qazis, mullahs, siddhas and pundits, the controllers of states as well as the religious leaders along with the ordinary people. He conveyed to the powerful that they being the creation of the same God as others; are in no way higher and better than others hence should oppress no one. All have equal right on God; all have equal right to survive and to live peacefully and enjoy their hard labour. They must share rather than snatch. He thus conveyed the message of Truth, Truthful Conduct, Unity of God, brotherhood, service to humanity and peaceful living to all. Message being universally acceptable was accepted by all instantly.
Practicality
Guru Nanak’s philosophy was not just a theoretical but a practical philosophy as well. It was a way of life, which is being applied till date and has the characteristics of application for all the times to come. He practiced the noble ideals of hard work, recitation of God’s Name and sharing of earnings (Kirat Karna, Nam Japna and Vand Chhakna). He also planned and executed his ideals of equality, fraternity and brotherhood. He explained that there was only One God from whom the entire universe originated; and the Order of the same God prevails all over the universe. He is superior to all. To convey his superiority the Guru semiotically named God as Raja (ruler), Rajan-Raja, Shah, Sultan, Patshah (King), Shahan Shah (Emperor). The Guru saw before his eyes kings defeating kings and devouring their empires. This led to say that the God was a True King- Sacha Patshah and his empire was everlasting-Nischal Raj.https://www.sikhphilosophy.net/#_edn1 ‘My Lord is perfect, His throne is secure-God’s palace is beautiful; it is adorned with bright gems, rubies, pearls and diamonds. It is surrounded by a golden fortress and is an abode of pleasure’.[ii] ‘There is only One Father (God) and we all are His children. Various paths (religions) have been adopted by various people to reach the One and the Same God. Only an expert guide (Guru) can help one understand His Order through His Word’.
ਏਕੋ ਹੁਕਮੁ ਵਰਤੈ ਸਭ ਲੋਈ ॥ ਏਕਸੁ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥ 1 ॥
ਰਾਹ ਦੋਵੈ ਖਸਮੁ ਏਕੋ ਜਾਣੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹੁਕਮੁ ਪਛਾਣੁ ॥ 8 ॥
ਸਗਲ ਰੂਪ ਵਰਨ ਮਨ ਮਾਹੀ ॥ ਕਹੁ ਨਾਨਕ ਏਕੋ ਸਾਲਾਹੀ ॥ (ਪੰਨਾ 223)
Those who fight adopting different paths to reach Him are merely engaging in unnecessary controversies.
ਏਕੁ ਸਾਹਿਬੁ ਦੁਇ ਰਾਹ ਵਾਦ ਵਧੰਦਿਆ ਜੀਉ ॥(ਪੰਨਾ 688:13)
To give practical shape to this philosophy of equality of the entire humanity, Guru Nanak started the institutions of sangat (congregation of the holy) and pangat (all having meals together on one platform). He practically tried to remove the differences of caste, creed, high-low etc.[iii]
The teachings of Guru Nanak are practical hence his Sikhs too are practical like him, “always up and doing bubbling with energy, ready to be yoked to solve the problems of life”. They are never afraid to put their hand to any type of work that comes their way. They strive hard in every service to make it a success. By sheer dint of hard work, they have won a place for themselves in their occupation and profession. The world knows them as special brand of soldiers, both of peace and war. With his hand at the handle of the plough or at the steer of a tractor the Sikh is the hardiest peasant who becomes one with land for raising the crops.[iv]
Guru Nanak’s philosophy can be summarized[v] as under:
1. God is the only Creator of the entire universe and none else. Only God’s order is prevalent everywhere and no else.
ਦੂਜਾ ਕਉਣੁ ਕਹਾ ਨਹੀ ਕੋਈ ॥ ਸਭ ਮਹਿ ਏਕੁ ਨਿਰੰਜਨੁ ਸੋਈ ॥ (ਪੰਨਾ 223:1)
ਏਕੋ ਹੁਕਮੁ ਵਰਤੈ ਸਭ ਲੋਈ ॥ ਏਕਸੁ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥ (ਪੰਨਾ 223:7)
He only is worth worshipping; no one else; other gods or idols are not to be worshipped.
ਆਪੇ ਪਟੀ ਕਲਮ ਆਪਿ ਉਪਰਿ ਲੇਖੁ ਭਿ ਤੂੰ ॥ ੲੈਕੋ ਕਹੀਐ ਨਾਨਕਾ ਦੂਜਾ ਕਾਹੇ ਕੂ ॥ 2 ॥ ਪਉੜੀ ॥
ਤੂੰ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪਿ ਬਣਤ ਬਣਾਈ ॥ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਕੋ ਨਹੀ ਤੂ ਰਹਿਆ ਸਮਾਈ ॥ ਮਃ 1 ॥
2. Human light is part of the Eternal Light. Merging back into the same light is the only purpose of life of human beings.
ਜੋਤਿ ਭਈ ਜੋਤੀ ਮਾਹਿ ਸਮਾਨਾ ॥(ਪੰਨਾ 222)
3. The Eternal Truth can only be attained by destroying ego and understanding God’s Order. To act according to His Will (ਹੁਕਮ ਰਜਾਈ ਚਲਣਾ’ ਜਾਂ ਭਾਣਾ ਮੰਨਣਾ) is the only true way of life (ਗਾਡੀ ਰਾਹ)
4. To move on the above path one has to recite God’s Name. (Nam Simran). Through regular recitation only one can create the environment for acceptance of God’s Will. One must serve the humanity and attach the mind to the God.
ਗੁਰਮੁਖਿ ਦੀਸੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਸੇਵਾ ਸੁਰਤਿ ਏਕ ਲਿਵ ਲਾਇ ॥ (ਪੰਨਾ 222)
5. Only a Guru can guide one on this path and become a true model. On his guided path one can unite with the God. For Sikhs this Guru is the Sabd Guru now:
ਸਬਦੁ ਗੁਰ ਪੀਰਾ ਗਹਿਰ ਗੰਭੀਰਾ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਬਉਰਾਨੰ॥ (ਪੰਨਾ 635)
6. Man is a social being; for him a good company helps immensely in life change. Guru Nanak stressed on the need of the company of the holy. It is a congregation where the holy-men get together and discuss Guru’s Word and perform keertan (singing in a religious congregation).
ਸਤਿਸੰਗਤ ਕੈਸੀ ਜਾਣੀਐ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ॥
ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ॥ (ਪੰਨਾ 72)
7. World is a place of work for the human beings. To be work oriented is the right way of life. Escapism is not the right attitude.
ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ॥ (ਪੰਨਾ 1245)
8. To get rid of attachments to maya is essential. One must live remaining attached to God even in the world thereby he can save himself from the attachment to maya.
ਮਾਇਆ ਮਗਨੁ ਪਰਮ ਪਦੁ ਦੂਰਿ ॥ ਨਾਮਿ ਬਿਸਾਰਿਐ ਸਭੁ ਕੂੜੋ ਕੂਰਿ ॥ (ਪੰਨਾ 226:7)
9. He propagated good conduct. The essence of good conduct is acquisition of goodness and shunning from evil.
ਅਉਗਣ ਛੋਡਹੁ ਗੁਣ ਕਰਹੁ ਐਸੇ ਤਤੁ ਪਰਾਵਹੁ॥ (ਪੰਨਾ 418)
ਸਾਝ ਕਰੀਜੈ ਗੁਣਹ ਕੇਰੀ ਛੋਡਿ ਅਵਗਣ ਚਲੀਐ॥ (ਪੰਨਾ 766)
10. Worshipping gods and idols, casteism, ritualistic baths, heaven and hell, purity and impurity, fasts, good and bad omens, mantra and jantras etc., are all futile hence must be shunned.
Combining knowledge, effort and meditation, he created Nam Marg a common path for all. He combined knowledge and practice and preferred meditation with love.https://www.sikhphilosophy.net/#_edn1 One must not desert the world. One must live in the world and take part in the religious and social development and act towards service of the people.
ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ॥ (ਪੰਨਾ 26)
But one must live in the world without getting attached as a lotus or duck remains unattached from the water
ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ॥
ਸੁਰਤਿ ਸਬਦਿ ਭਵ ਸਾਗਰੁ ਤਰੀਐ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ॥ (ਪੰਨਾ 938)
While living a social life one must work towards welfare of all.
ਸਤਿਗੁਰ ਕੀ ਐਸੀ ਵਡਿਆਈ॥ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਵਿਚੇ ਗਤਿ ਪਾਈ॥ (ਪੰਨਾ 661)
Impact
Guru Nanak’s followers have been counted to be 14 million in the world at present according to a study.[72] Many like Sindhis, Nanakpanthis, Nirankaris, Radhaswamis, Sikligars, Wanjaras, Satnamis, Joharis, Karmapas may not stand according to the terminology of a Sikh but they remain the followers of Gurui Nanak. Since Guru Nanak’s advent around 10 generations have passed. It means his following has been around 100 millions so far. The increase in following of Guru Nanak has been in a continuous progression. The nine Gurus in succession were so enmeshed into his teaching that they very strictly followed the philosophy set by Guru Nanak. They even did not differentiate themselves from Guru Nanak with their names and recorded themselves as mahla or a connective number of body e.g mahla 5 meaning Guru Arjan the fifth body of Guru Nanak’s jyoti or soul. This continuous jyoti transfer was permanently enshrined in Sri Guru Granth Sahib by the 10th Master. Sri Guru Granth Sahib is the real essence of the overall philosophy propagated by Guru Nanak which has been regularly followed till date among all his Sikhs. The essence of Sri Guru Granth Sahib, the mantra ‘Ik ongkar’ further expanded to is ‘mool mantra’ (Ik ongkar to Gurparsad(i)) the essence of Sri Guru Granth Sahib and the exposition of this essence in Japuji. The expansion goes on developing exponentially maintaining “Ik Ongkar”as the fulcrum and philosophy of Japuji. Guru Nanak’s teaching are thus the key to Sri Guru Granth Sahib. Now Sri Guru Granth Sahib is revered not only among his ardent followers; the Sikhs but also among many others. It has the propensity to be accepted as global guide in this strife ridden world to spread peace, tranquility, equality, fraternity and brotherhood.
Guru Nanak’s belief in the unity of God and selfless service of mankind has given to the Sikhs their character of unwavering faith in God and Guru and in patriotism and sacrifice with which they not only freed their country from under the yoke of oppressors and usurpers in the eighteenth century but also carved for it, under Maharaja Ranjit Singh in the first half of the 19th century, a place of strength and honour on the international map and made a gift of it to India to stand as a sentinel on its northern frontier to defend it against all future invasions from that quarter.[73]
Conclusion
Analyzing the philosophy of Guru Nanak, Dr. Rattan Singh Jaggi wrote: Guru Nanak did not enter into the theories of philosophy. It can be considered from three main aspects: (a) God, soul and the universe (maya) (b) Name of God, Guru and the mind and (c) Good conduct both religious and social. Full of love for God, his soul uttered certain sounds which turned out to be the philosophy of Guru Nanak.[74] Guru Nanak’s philosophy can thus be termed as that of love for the God and His creation. Equality, fraternity and common brotherhood remains the spirit. Its practicality is in ‘Naam Simran’ and ‘service to the society’ and in hard labour, recitation of God’s Name and sharing the earning (Kirat Karna, Naam Japna Vand Chhakna). It has universal application hence accepted universally and has the bright future of its acceptance to the future generations.
References
[1] Guru Nanak’s Travels to Himalaya & East Asia Region- A New Light: National Book Shop, New Delhi, 1995
[2] op cit
[3] op cit
[4] Janam Sakhi Walait Wali, Kirpal Singh(Dec 1969) Janamsakhi Prampra, Punjabi University Patiala, p.9
[5] JanamSakhi Meharban, Kirpal Singh, (Dec 1969), Janam Sakhi Prampara, p.85-89
[6] Janamsakhi Bhai Bala, Kirpal Singh, (Dec 1969), Janamsakhi Parampara, p.240
[7]Walait Wali Janam Sakhi, Kirpal Singh,(Dec 1969) Janamsakhi Prampra, Dec1969, p.9
[8] ibid
[9] . Sri Lanka
[10] Himalayas: Dr Dalvinder Singh Grewals’s three books: Guru Nanak’s Travels to Himalaya & East Asia Region- A New Light: National Book Shop, New Delhi, 1995, So Than Suhawa, SGPC, Amritsar, 2005 and Amazing travels of Guru Nanak, SGPC, Amritsar,2005
[11] Taj-u-deen Naqshbandi (1509 AD, unpublished) Syahto Baba Nanak Faqir, original in Mecca State Library, translated into Punjabi by Sayyad Prithipal Singh in 1927-30, presently with Prof Himmat Singh (Reference 4), Twareekh-i-Arab, translated by Mohammed Iqbal, manuscript presently with Prof Himmat Singh (Reference 4), Khwaja Zain ul Abideen (1505-06 AD, unpublished)
[12]Dr Chahal
[13]
[14] Janamsakhi Walaitwali, p. 12-13
[15] Janamsakhi Bhai Bala , p.253
[16] Janam Sakhi Meharban, p132
[17] Janamsakhi Meharban, p. 123
[18] ibid p. 136
[19] Historical Gurdwaras,
[20] Janamsakhi Meharban, p 134
[21] Janamsakhi Meharban p.135
[22] ibid p135-6
[23] Historical Sikh Shrines, p341-2
[24] Chandu lal the minister in Hyderabad court constructed five gurdwars in in the first half of 19th century to commemorate guru Nanak’s visit to the south. These five places are Gantoor, Kanchipuram, Trivanmallai, Sri Rangam and Rameshwaram. The gurdwara at kanchipuram, Trivanmallai and rameshwaram remained under the control of Mahant Narinder Nath of Jullunder till they were taken over by the Sikhs of Tamilnadu. Now the control of all these gudwaras have been taken over by the local sikh sangats.
[25] Article by Col. Dr. Dalvinder Singh Grewal Retrieved from "Guru Nanak in Maharashtra - SikhiWiki, free Sikh encyclopedia.
[26] Tazkara-I-Salateen-I-Deccan, Mohammed Abdul Jabbar Khan, P.499 4 Imperial Gazeteer, Vol 8, p 169-70.
[27] Brief History of Nanded: Gurdwara Board Sachkhand.
[28] Sahib Singh: Jivan Britant Guru Nanak Devji (Amritsar)
[29] Dr. Kirpal Singh , Janam Sakhi Prampra, Punjabi University, Patiala, p74.
[30] Giani Lal Singh Sangrur, Guru Khalsa Twareekh, Lahore Book Shop, 1944 (3rd Edn 1955), p93-4.
[31]Sir khohai peeah(I) malvani jootha mang mang khahee)11 (SGGS, Majh ki var, Mahala 1, p.149)
[32] Walait Wali Janamsakhi, Janam Sakhi Parampara, Ed. Dr. Kirpal Singh, p.43
[33] R.K.Dhas, Temples of Tamil Nadu , p.57
[34] R.K.Dass , Temples of Tamil Nadu, P.72
[35] Dr. Tirlochan Singh. Guru Nanak Dev , Delhi Sikh Gurdwara Parbandhak Board, Delhi, 1972, p196
[36] Sakhi Bhai Mani Singh in Janam Sakhi Prampara, ed. Dr. Kirpal Singh, p.353
[37] Mahima Praskash
[38] Dr. Trilochan Singh, ‘ New Historic Discourses’ in Sikh Review, September, 1963
[39] Janam Sakhi Bhai Bala, ed Dr. Kirpal Singh: Janam Sakhi Prampara, p.301
[40] Janam Sakhi Meharban, ed. Dr. Kirpal Singh ,p.117-118
[41] Sri Guru Granth Sahib, Gauri Astpadia, Mahla 1, p.223
[42] Janam Sakhi Meharban, ed. Dr. Kirpal Singh , p.118
[43] A Guide to Ramnath Temple, Rameshwaram
[44] R.K.Dass, Temples of Tamil Nadu, p.73
[45] Mahima Prakash p.163-164
[46] Sri Guru Granth sahib p. 233
[47] Ashok Kumar Kainth, a Punjabi historian working in Sri Lanka, claimed that he, along with other researchers, had recovered a 16th century inscription having reference to Guru Nanak's visit to Sri Lanka in 1511. Kainth, who originally belongs to Banga town of Shahid Bhagat Singh Nagar district of Punjab, was also part of the 22-member international team which had done extensive research to locate the geographical locations in reference to the Ramayana and geographically correlated several incidents mentioned in the epic with locations in Sri Lanka.
[48] Janam Sakhi Bhai Bala, ed. Dr.Kirpal Singh, p.318-320
[49] Janamsakhi Bhai Mani Singh, Ed. Dr. Kirpal Singh in Janam Sakhi Prampara, Punjabi university, Patiala, 1969, p.352
[49] Janamsakhi
[50] Janamsakhi Meharban, p216-7
[51] ibid p. 217
[52] Janamsakhi Meharban, p.218
[53] Tara Singh Narottam,
[54] Historical Sikh Shrines p. 68-9
[55] Janamsakhi Meharban, P. 218
[56] Guru Khalsa Twareekh p 95
[57] Shamsher Singh Ashok (ed.), (November 1969), Shiromani Gurdwara Parbandhak Committee, Sri Amritsar, p. 104:‘Tab Guru Baba Makke vich jai vadia…..jai kar(i) soi rahia. Pair Makke di taraf kar(i) ke suta. Tab pesi ki nivaz ka ka vakht(u) hoia. Tab Qazi Ruqundeen niwaj(i) karn(i) aaia. Dekh kar(i) aakhios: “ Ai bande Khudai ke! Tu jo pair Khudai ke ghar val(i) keete hain(i) Qabe ki taraf, so kio keete hain(i)? Tab Guru Babe aakhia,” Jit(u) val(i) Khudai ate Qaba naahi, ***(u) val(i) mere pair(u) kar(i) chhad(u). Ta Qazi Ruqundeen jat(u) val(i) Guru Babe de pair(u) fere ***(u) val(i) Makke da muhra (mehrab) firda jaave. Tab Qazi Ruqundeen hairan(u) hoi rahia. Pair chumios, aakhios, “Ai darves! Tera nau kia hai. Guru Baba sang a sabd(u) in Tialng Raag(u)…. ’
[58] Piar Singh (ed.) (1989) B.40; Janamsakhi Sri Guru Nanak Dev Ji, Guru Nanak Dev University, Amritsar, pp.66-67.
[59] Janamsakhi Bhai Mani Singh
[60] Himmat Singh (Prof) (2011), Guru Nanak Viaktitav: Ati parmaneek punravlokan, (Tatkaleen Arbi-Farsi srotan anusaar), paper published in seminar proceedings: Guru Kaal de Sarotan vich Guru Nanak Sahib: Jiwan te Shakhshiat, 22-23 November, 2011, Guru Nanak Dev University, Amritsar, pp. 135-140
[61] Taj-u-deen Naqshbandi (1509 AD, unpublished) Syahto Baba Nanak Faqir, original in Mecca State Library, translated into Punjabi by Sayyad Prithipal Singh in 1927-30, presently with Prof Himmat Singh (Reference 4)
[62] Twareekh-i-Arab, translated by Mohammed Iqbal, manuscript presently with Prof Himmat Singh (Reference 4)
[63] Khwaja Zain ul Abideen (1505-06 AD, unpublished)
[64] Abdul Rahman (1506-07), Gunitusalehin, manuscript presently with Prof Himmat Singh (Reference 4)
[65] Himmat Singh (Prof) (2011), Guru Nanak Viaktitav: Ati parmaneek punravlokan, (Tatkaleen Arbi-Farsi srotan anusaar), paper published in seminar proceedings: Guru Kaal de Sarotan vich Guru Nanak Sahib: Jiwan te Shakhshiat, 22-23 November, 2011, Guru Nanak Dev University, Amritsar, pp. 135-140
[66] Sher Singh, Philosophy of Sikhism, SGPC, Sri Amritsar, 1944 (Aug 2003), p.176
[67] SGGS, M.1., p. 262.
[68]Gurwinder Kaur (Dr.), Sri Guru Granth Sahib ji de tatt-Mimansk Sankalp, Akal Purukh, Srishti ate Jiv Atma, Gurmati Parkash, 10 Feb 2008.
[69] Ganda Singh , Dr. Guru Nanak’s Impact on History, Sikh Missionary College, Ludhiana
[70] Piara Singh Padam, Sri Guru Granth Sahib- Sidhantak Vichardhara, Gurmati Parkash, 10 February 2008.
[71] Op cit.
[72] Dalvinder Singh Grewal, The Sikh Review, Calcutta
[73] Op.cit.
[74] Rattan Singh Jaggi: (Dr.), Guru Nanak di: Vichardhara, p. 113
Col Dr Dalvinder Singh Grewal
Dean R & D
Desh Bhagat Unviersity
dalvinder45@rediffmail.com, 09815366726
IntroductionDean R & D
Desh Bhagat Unviersity
dalvinder45@rediffmail.com, 09815366726
Having the privilege of treading Guru Nanak’s footprints all over India and neighbouring countries for over quarter century, I found Guru Nanak’s following in even remotest parts of these areas. Tibetans accepted him as Nanak Lama, Guru Rimpoche, Bhadra Guru etc. Sri Lankan accepted him as Nana Buddha, Nepalese in Domri area remembered him as Nanak Rishi, Arab-s in Jeddah area remembered him as Nanak Peer and as Wali Hind in Mecca Area, Alleppo (Syria) and Ura-Tiube in Russia. He was Nanak Wali in Cairo (Egypt) and Nanak Wali Hind in Turkistan (Russia), Baba Nanak and Baba Nana in Alkoot and Baghdad (Iraq), Nanak Kadamdar in Bukhara (Russia) and Balgdan in Mazhar Sharief and Baba Phu sa in China etc.[1] Sikhs may not count them as one amongst their religious fellows yet the name of Guru Nanak was as sacred to them as to any other Sikh.
There are numerous places named after Guru Nanak all over the world. Nankana Sahib in Pakistan, Derta baba Nanak in Punjab, Nanaksar (Harrappa), Nanakmata (Pilibhit, U.P.), Kurukal Mandap (Guru’s Village in Sri Lanka), Nankana Sahib and Nanak Thada (Nainital U.P.), Nanak Lidhia Dholka (Gujrat), Baba Nanka (Uganda near Kampala), Nanak Fungi (Hongkong) Nanking, Nanchiang (China), Nankyen-Thagla rdidge (Indo Tibet Border, Arunachal Pradesh), Nankila (Nepal) etc.[2] Guru Nanak’s footprints are preserved in Panja Sahib Pakistan, Nanak Jhira Bidar (Karnatka), Shapji (on the banks of Mansarovar), Chung Thang (Sikkim), Menchukha (Arunacxhal Pradesh), Dacca and Sujatpur (Bangladesh), Kotdwar and Siri Nagar(Garhwal, Uttra Khand), Wat Sarkat (Bangkok, Thailand), Dhibar (Sri Lanka), Nainital ( U.P.) etc. Similarly there are gardens, trees, tanks and platforms connected with Guru Nanak’s name and his action e.g., Ritha sahib, nanak Bagichi (UP), Thada sahib (Delhi), Nanak Thada (nainital), Baba Nanak ki Dheri (Haldau, Bijnaur UP), Guruka bahi Ibenaras and hajo (Gwahat), Wahiguru Math (Jagan Nath Puri), Guru Ka Bagh (Malda, W. Bengal), Nanak Ghar (Matsya Dhwaj, hajo, Gwahati), Baoli Math (Puri), Guru Ghati (Ajmer), Mal Tekri (Nanded) Ram tekri (Pune) etc. There are idols of Guru Nanak being worshipped in Himalayn Region including Tiobet, Sikkim, Arunachal, Ladakh, Himachal Pradesh and Bhutan in Karmapa Sect’s Gomphas (Bodh temples). There have been congregations (sangats) on Guru Nanak i.e., Nanakshahi Sangat, Nanakpanthis, Murid Nanaki, All these and much more evidence is available about Guru Nanak’s visit and influence to these areas around the entire globe.[3]
The above evidence shows that Guru Nanak’s philosophy was accepted globally during his times or immediately thereafter and by now it has spread to every corner of the world. This was because of his preaching of equality, fraternity and brotherhood of entire society.
Philosophy of Guru Nanak
The philosophy of Guru Nanak is developed on total faith in One God; the Creator, Developer, Saviour and the Assimilator of the entire universe. Guru Nanak defined Him as the One Universal Creator God, whose Name is Truth; He is personified as a Creative Being; fearing and hating none; ever living who never dies. He is self existent hence beyond birth. He can be attained by the grace of the Guru; the enlightener. He is the only Truth; all the rest are transitory because of the nature of change. Beings are caught in the falsehood of maya and aspire to reach the Ultimate Truth. One has to love and please Him by remembering every moment ceaselessly until one is assimilated into Him.
Guru Nanak believed that it is the truth and truth alone which must prevail. Being the creator of everyone, He is the father of all and we all are the sons of the same father. All are brothers; therefore there should be common brotherhood among all. For Him, all are equal, irrespective of any distinctions. One must be compassionate towards all living beings and serve the humanity considering it to be the service to God. The race, caste, colour, creed, sex, place, religion; all are misnomers and divisions created by the human beings falsely. Thus Guru Nanak reasoned out the equality and the relationship of brotherhood of the humanity. Those who were performing according to His Will were performing truthfully. Those who lived on others’ labour were the scavengers and not acceptable to God. The scavengers’ especially the kings and their courtiers, the qazis, the mullahs and the pundits had created their own fiefdoms against God’s Will. They were working against the system of God. Guru Nanak believed that loving and serving His beings is the true service to God. He found that a wall of falsehood had been created by these vested interests by becoming the self-appointed interpreters of God. Guru Nanak felt that this wall of falsehood should be broken by following God’s order i.e. the natural laws and not the man made laws. The natural laws equate everyone. Guru Nanak propagated this philosophy to kings and slaves, high and low, rich and poor alike. He reached out to all and communicated with the maximum which he could.
Communication
Guru Nanak communion with God is well dsescribed in Janam Sakhi. As recorded in Walait Wali Janam Sakhi[4], Janamsakhi Meharban[5] and Janamsakhi Bhai Bala[6], having got enlightened in Vein river at Kartarpur, Guru Nanak got his mission clear: “God is the only Truth, God is of and for all: all belong to Him”. He was ordered to propagate True God’s Name in the world. He reacted pointed to the fact that religions are creation of man hence stated, ‘Na ko Hindu na Musalman’; i.e., ‘There is no Hindu; no Muslim’; all are created by the One and the same God; hence all are brothers.[7] “On the instructions of God, Nanak was presented, a cup of nectar (amrit). He received Order: “Nanak! This nectar is the cup of My Name; Drink it.” Guru Nanak bowed and drank the cup. God was very kind, “Nanak, I am with you. I have blessed you…. Go and recite My Name and convince others also to recite. Be unattached with the world and remain with nam, dan, isnan and sewa simran. I have given you my name. You practice this”… “Nanak! Whosoever you bless, my blessing will be on Him as well.”[8] Sakhi notwithstanding, the underlying meanings are clear and loud: God is One: He has created the entire universe; all thus belong to Him equally and are brethren. Differentiating between man and man is against God’s Will; religions that differentiate between His beings are of no worth. The universe is play for the God. He is pleased with those who act according to His will. Since He loves all; He must be loved in turn. Remembering Him with love from the core of heart, gets one closer to Him. Since He wants all to perform their assigned tasks sincerely; all must do so and please Him. Those who love and please Him are very near to Him and ultimately assimilate in Him and saved from the prolonged separation and from the cycle of birth of death. Guru Nanak’s concept of God is that of Truth. He, being the only one who created the entire universe, has the only true identity (Satnam). God’s existence, Creation of the universe and its Truth, the basis and purpose of life of human beings and the mystery of life and death, the ethical values; are all explained by him clearly. The existence of God is not a mere dream but factual Truth. He has been, is and will always be true. He only had been the Truth before ages, during all ages, is a Truth now and is the everlasting Truth.
ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ॥ (ਪੰਨਾ 1)There are numerous places named after Guru Nanak all over the world. Nankana Sahib in Pakistan, Derta baba Nanak in Punjab, Nanaksar (Harrappa), Nanakmata (Pilibhit, U.P.), Kurukal Mandap (Guru’s Village in Sri Lanka), Nankana Sahib and Nanak Thada (Nainital U.P.), Nanak Lidhia Dholka (Gujrat), Baba Nanka (Uganda near Kampala), Nanak Fungi (Hongkong) Nanking, Nanchiang (China), Nankyen-Thagla rdidge (Indo Tibet Border, Arunachal Pradesh), Nankila (Nepal) etc.[2] Guru Nanak’s footprints are preserved in Panja Sahib Pakistan, Nanak Jhira Bidar (Karnatka), Shapji (on the banks of Mansarovar), Chung Thang (Sikkim), Menchukha (Arunacxhal Pradesh), Dacca and Sujatpur (Bangladesh), Kotdwar and Siri Nagar(Garhwal, Uttra Khand), Wat Sarkat (Bangkok, Thailand), Dhibar (Sri Lanka), Nainital ( U.P.) etc. Similarly there are gardens, trees, tanks and platforms connected with Guru Nanak’s name and his action e.g., Ritha sahib, nanak Bagichi (UP), Thada sahib (Delhi), Nanak Thada (nainital), Baba Nanak ki Dheri (Haldau, Bijnaur UP), Guruka bahi Ibenaras and hajo (Gwahat), Wahiguru Math (Jagan Nath Puri), Guru Ka Bagh (Malda, W. Bengal), Nanak Ghar (Matsya Dhwaj, hajo, Gwahati), Baoli Math (Puri), Guru Ghati (Ajmer), Mal Tekri (Nanded) Ram tekri (Pune) etc. There are idols of Guru Nanak being worshipped in Himalayn Region including Tiobet, Sikkim, Arunachal, Ladakh, Himachal Pradesh and Bhutan in Karmapa Sect’s Gomphas (Bodh temples). There have been congregations (sangats) on Guru Nanak i.e., Nanakshahi Sangat, Nanakpanthis, Murid Nanaki, All these and much more evidence is available about Guru Nanak’s visit and influence to these areas around the entire globe.[3]
The above evidence shows that Guru Nanak’s philosophy was accepted globally during his times or immediately thereafter and by now it has spread to every corner of the world. This was because of his preaching of equality, fraternity and brotherhood of entire society.
Philosophy of Guru Nanak
The philosophy of Guru Nanak is developed on total faith in One God; the Creator, Developer, Saviour and the Assimilator of the entire universe. Guru Nanak defined Him as the One Universal Creator God, whose Name is Truth; He is personified as a Creative Being; fearing and hating none; ever living who never dies. He is self existent hence beyond birth. He can be attained by the grace of the Guru; the enlightener. He is the only Truth; all the rest are transitory because of the nature of change. Beings are caught in the falsehood of maya and aspire to reach the Ultimate Truth. One has to love and please Him by remembering every moment ceaselessly until one is assimilated into Him.
Guru Nanak believed that it is the truth and truth alone which must prevail. Being the creator of everyone, He is the father of all and we all are the sons of the same father. All are brothers; therefore there should be common brotherhood among all. For Him, all are equal, irrespective of any distinctions. One must be compassionate towards all living beings and serve the humanity considering it to be the service to God. The race, caste, colour, creed, sex, place, religion; all are misnomers and divisions created by the human beings falsely. Thus Guru Nanak reasoned out the equality and the relationship of brotherhood of the humanity. Those who were performing according to His Will were performing truthfully. Those who lived on others’ labour were the scavengers and not acceptable to God. The scavengers’ especially the kings and their courtiers, the qazis, the mullahs and the pundits had created their own fiefdoms against God’s Will. They were working against the system of God. Guru Nanak believed that loving and serving His beings is the true service to God. He found that a wall of falsehood had been created by these vested interests by becoming the self-appointed interpreters of God. Guru Nanak felt that this wall of falsehood should be broken by following God’s order i.e. the natural laws and not the man made laws. The natural laws equate everyone. Guru Nanak propagated this philosophy to kings and slaves, high and low, rich and poor alike. He reached out to all and communicated with the maximum which he could.
Communication
Guru Nanak communion with God is well dsescribed in Janam Sakhi. As recorded in Walait Wali Janam Sakhi[4], Janamsakhi Meharban[5] and Janamsakhi Bhai Bala[6], having got enlightened in Vein river at Kartarpur, Guru Nanak got his mission clear: “God is the only Truth, God is of and for all: all belong to Him”. He was ordered to propagate True God’s Name in the world. He reacted pointed to the fact that religions are creation of man hence stated, ‘Na ko Hindu na Musalman’; i.e., ‘There is no Hindu; no Muslim’; all are created by the One and the same God; hence all are brothers.[7] “On the instructions of God, Nanak was presented, a cup of nectar (amrit). He received Order: “Nanak! This nectar is the cup of My Name; Drink it.” Guru Nanak bowed and drank the cup. God was very kind, “Nanak, I am with you. I have blessed you…. Go and recite My Name and convince others also to recite. Be unattached with the world and remain with nam, dan, isnan and sewa simran. I have given you my name. You practice this”… “Nanak! Whosoever you bless, my blessing will be on Him as well.”[8] Sakhi notwithstanding, the underlying meanings are clear and loud: God is One: He has created the entire universe; all thus belong to Him equally and are brethren. Differentiating between man and man is against God’s Will; religions that differentiate between His beings are of no worth. The universe is play for the God. He is pleased with those who act according to His will. Since He loves all; He must be loved in turn. Remembering Him with love from the core of heart, gets one closer to Him. Since He wants all to perform their assigned tasks sincerely; all must do so and please Him. Those who love and please Him are very near to Him and ultimately assimilate in Him and saved from the prolonged separation and from the cycle of birth of death. Guru Nanak’s concept of God is that of Truth. He, being the only one who created the entire universe, has the only true identity (Satnam). God’s existence, Creation of the universe and its Truth, the basis and purpose of life of human beings and the mystery of life and death, the ethical values; are all explained by him clearly. The existence of God is not a mere dream but factual Truth. He has been, is and will always be true. He only had been the Truth before ages, during all ages, is a Truth now and is the everlasting Truth.
Guru Nanak's belief is that God exists not merely as an idea or concept but as a Real One; Indescribable but Not Knowable. He is Invisible as well as Visible, Un-manifest and Manifest. He is prevalent every where and in everything i.e., in His entire creation. Thus entire universe is His abode. He is settled in it to enjoy His creation. Only those can know the Universe and its parts who have realised Him through His Word with the guidance of the Guru. His Word can be realised by practicing Truth and self-restraint acting upon Guru's teaching and contemplating over Lord's praises. By Contemplating the True Name, man gets at his own home (man's true home is Lord's abode) and obtains the exalted Lord.
To give the message of Truth, equality, fraternity and brotherhood Guru Nanak travelled all the regions of the earth.
ਚਹੁੰ ਖੰਡ ਪ੍ਰਿਥਮੀ ਸੱਚਾ ਢੋਆ। (ਭਾਈ ਗੁਰਦਾਸ ਵਾਰ 1)
His global travels are known as four udasis
ਬਾਬਾ ਦੇਖੈ ਧਿਆਨ ਧਰਿ ਜਲਤੀ ਸਭਿ ਪ੍ਰਿਥਵੀ ਦਿਸਿ ਆਈ।
ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰੁ ਹੈ, ਹੈ ਹੈ ਕਰਦੀ ਸੁਣੀ ਲੁਕਾਈ।
ਬਾਬੇ ਭੇਖ ਬਣਾਇਆ ੳਦਾਸੀ ਕੀ ਰੀਤ ਚਲਾਈ
ਚੜ੍ਹਿਆ ਸੋਧਣਿ ਧਰਤਿ ਲੁਕਾਈ। (ਭਾਈ ਗੁਰਦਾਸ ਵਾਰ:1)
Guru Nanak traveled probably over forty thousand miles for some two decades crossing far off lands in order to give the message of god he received through his enlightenment to enlighten all humanity in turn and to deliver to the people a message of love, peace and devotion to one God. His travels are knows as four udasis to East, South, North and West of India. Starting each Udasis from Punjab he travelled from upto Bangladesh and Assam visiting Haryana, Delhi, Uttar Pradesh, Bihar, Bengal and Assam and returned via Bihar Udissa, Madhya Pradesh and Rajsthan. In His second itinerary he went through rajstahn, Madhya Paradesh, Maharashtra, Andhra, Tamiul Nadu and returned from Sri Lanka through Kerala, Karnatka, Maharashtra, Gujrat and Sindh. In East udasi to Himalayas He went to Himachal, Uttranchal, Utter Pradesh, Tibet, Nepal, Sikkim, Bhutan, Assam, Arunachal, Nagaland, Meghalaya, Manipur, Burma, Malaya, Indonesia, China, North Tibet, Southern USSR, Leh, Kashmir and back to Punjab. In West udasi he travelled through Sindh vian sea route to Ssudi Arab, Turkey, Italy, Southwest USSR, Iraq, Iran, central Asia, Afghanistan and back to Punjab
Recent evidence of his visit to Sri Lanka[9], Himalyan Region[10], Central Asia[11], Turkey[12] and Italy [13] is worth mentioning are available of his global visits up to Russia and China in North and North east, up to Burma and Malasia in the East, Sri lanka in the South and almost all Arabian countries upto Turkey and almost all the states in India though lot of eviodence has been lost due to ppassage of of time specially about his visits outside India. This writer felt this during his travels to Himalayas where he got interested in doing research on Guru Nanak’s travels to Arunachal, Assam, Meghalya, Manipur, Burma, China, Tibet, Bhutan, Nepal Utranchal, Himachal, Ladakh Kashmir etc. which were published in the form of Guru Nanak’s Travels to Himalayas and Far east (National Book Shop, 1995), ‘Amazing travels of Guru Nanak’ and ‘So Than Suhawa’ (SGPC). About Guru Nanak’s travels to West recently located manuscripts ‘Syahte Baba Nanak Faqir (1509 unprinted) by Tajjudin Nakashbandi, Indlas, Iran translated by Sayyad Prithipal Singh and recently published by…… . Twarikh-e- Arab (KhwajaGain-ul-Abidin, 1506-1507) translated in urdu father of Mohammad Iqbal, Guniatusaleheen (1506-1507) by Abdul Rehman who was sent by Amir of Baghdad to kill Guru Nanak and Twarikh-i-Rashidi (1541-1546) by Haidar-Tughlaq cousin of babar who was incharge of Punjab-kashmir also; cited in a paper Guru Nanak Viaktitav atiparmaneek avlokan by Prof Himmat Singh.
Udasi to East
Sajjan Thagg & Malik Bhago
After having been so instructed by God Guru Nanak set out to preach globally. He met Sajjan Thugg[14], who used to loot and kill the travelers. Guru Nanak asked him: Why did you do these heinous crimes for killing so many innocents for self gain? Do you know that you will be punished for all these crimes? Sajjan replied: Yes, I know but I have to do this all to feed my family. Guru Nanak asked: Please go and ask your family members if they will share your punishment. His family was blunt enough to deny. They said: It is your duty to feed us. You have to do it what ever the way you do. If you adopt crime to earn, it is your look out and you deserve punishment for this. Why should we be responsible for your crime? Saddened at the reply Sajjan came to Guruji and begged forgiveness. Guru Ji was kind to lead him to a noble life: Stop this all. Make this crime house a dharamsal and propagate God’s Name. Sajjan converted his place as the first dharamsal and became the first messenger of Guru’s Philosophy. Guruji visited Bhai Lalo next a poor carpenter who earned through hard labour and shared with others[15]. Malik Bhago the minister of the Nawab held a feast for all and invited Guru Nanak too. Guru Nanak did not go. On insistence by Malik’s servants Guru Nanak reached the site of feast but refused to have meals. Malik Bhago got infuriated and asked the reason. Guru Nanak took a poori from Malik Bhago’s kitchen and the bread brought from Bhai Lalo. He explained: Your poori contains the blood which you sucked from the public through forced labour. On the other hand Bhai Lalo’s bread contains mils since it is made out of the earning through hard work. Malik Bhago understood the value of hard earned food and the food got through ill gotten manner and started eating what he got through hard earning. he too became a life long follower of guru Nanak
At Hardwar
He went to Hardwar where he found the Brahmans asking their clients to offer Ganga water to elders in a particular direction. Guru Nanak started offering water in opposite direction. Brahman inquired as to why he was doing this. Guru Nanak replied: When your water can reach billions of miles to your ancestors why water thrown by me to my dry fields in Punjab cannot reach there which is just 300 miles. Everyone present understood the worthlessness of the rituals and stopped doing it further.
At Benaras
At Ujjain
At Ujjain Guru Nanak was asked a question about the worthlessness of visits to the places of pilgrimage, “Are all these visiting saints, mendicants, faqirs, bairagis, udasis fit for achieving salvation?” Guru Nanak sang a hymn to explain, “adhiatam karam kare ta sacha. Mukt(i) bhed(u) kia jani kacha” (Gauri Astpadian Mahala 1 p.223) (If man is true only if he does spiritual deeds. How can the one having falsehood know about the secret of salvation? The true Yogi is the one who knows of the way of union with God. He controls the five enemies and gets attached to the true Lord from the core of his heart. He realizes God and the worth of union with God and is blessed with the true path.) The coming to the pilgrimage is worth only if they realise the True Lord. Most of the world does business like rented-labour. Nobody achieves anything without the Lord hence it is important to meditate on the name of The Lord, rather than ritual visits.”
He held discussions with the descendant of Bharthari (also named Bharthari) who questioned the Guru, “You are a worldly person, while we live in jungles and caves. We believe in Ridh-Sidh which you dislike. I am afraid that I will not be able to look after you properly.” Guru Nanak said, “Jogi kau dar kaisa. Roop(i) birkh(i) gi(i) bahr soi” (Gauri Astpadia, Mahala 1 p 223)
What fear can a yogi have from jungles when the God is among all trees, plants and within and without the house? The yogi must meditate on the Fearless and Pure Lord. Night and Day, the true yogi remains awake and develops further attachment towards the True Name. Such a yogi is pleasing to my mind who burns the snare of death with God’s fire. He sheds the fear of old age and death and stills his ego. He himself swims across and saves his ancestors too. He who serves the True Guru becomes a Yogi. He who remains immersed in Lord’s fear becomes fearless. He thus himself becomes the One whom he serves. God’s Name makes man pure and fearless.) All the present then bowed before the Guru. Guru Nanak gave the feast of knowledge and having satisfied all bade goodbye.
In Bhopal
In Bhopal, Guru Nanak sent a message to the king of Bhopal about his arrival whom he had earlier met at Sultanpur where Guru Nanak was the store-holder of Daulat Khan. The King was too worldly. He sent his servant with delicious food along with a message, “I have a job at hand,. I will finish this and will come over without delay.” Guru Nanak waited for him for a day. Next day the king turned up. Guru Nanak enquired the reason for delay, “It was a financial deal which did not allow me to come yesterday. I started immediately after the job was completed.” Guru Nanak said, “It is the God who gets everything done. Man is just a play thing in His hands.” He sang a hymn, “Ram Nam chit(u) rapai ja ka. Upjant darsan kariai taka” (Gauri Astpadia, Mahala 1, p. 228). (At early dawn see the sight of him whose soul is imbued with the Lord’s Name. Your ill luck is that you do not meditate on the Name of pervading Lord. In every age, beneficent is the God. Under Guru’s instructions, the perfect man meditates on the Lord. In his mind, the un-struck melodious bands play. The persons, who love God, and His devotional service; the master mercifully preserves them. Peace is obtained by seeing those in whose heart the God abides. Amongst all the beings, the One Lord is contained. The self seeker and the proud person wander forlorn. He alone understands the Lords who gets the True Guru. Stilling his ego, he receives the Guru’s word. How can the poor mortal know himself without guru about the union with the high Lord? By Guru’s grace, and through mind’s appeasement the man meets unites with the God. He prays: I am a sinner, without merit, o my master, show goodness unto me. When the Lord becomes merciful, even the lowliest person is emancipated.)
At Sohagpur, near Onkareshwar, he started singing in ecstasy. His melodious songs attracted the inhabitants. They were the worshippers of Shani- a god who rides on a vulture and is generally considered “malefic among malefic”. Shani was much dreaded in the area. All the troubles and calamities were traced to him and the people worshipped Shani to avoid harm. The Guru advised them not to fear anyone other than God as there was no one stronger than Him in the world. It is the God alone who does everything. Whatever the God wants is done. No one can change His Will. All the gods including Shani and all the demons fear Him. It is better to worship Him who controls Shani rather than Shani himself. The people followed Guru and left Shani worship and started meditating on God.
At Bikaner
At Bikaner the Guru met the Bishnois saints. After exchanging felicitations the Bishnois[16] spoke to the Guru, “We are blessed with your visit to the place. We have heard of you a lot. We are eager to know as to how you have been able to reach the Lord. Will you please explain us his abode and domain?” Guru Nanak sang a hymn in Parbhati Raga, “Mera Prabh rang(i) ghanao at(i) rudho” (Parbhati Bibhas Mahla 1, p.1331) My Lord is coloured in an exceedingly great beauty. My Soul-Charmer Beloved is merciful to the meek, very well flavoured and of deep red colour. High up in the tenth gate is the well of Nectar. My mind draws out and drinks that Nectar. By the Guru’s grace, I have realised this wisdom that He alone, to whom the creation belongs, knows its way. When the ray of gnosis spreads out in the heart lotus, it joyfully blossoms and in the house of the moon enters the sun. Attaining the Lord; by the Guru’s grace, I have destroyed death and nipped my desire in the very mind. I am now imbued with the deep red colour of the Lord’s supreme love and am rid of other colours. My tongue is imbued with the flavour of that Lord, who is pervading all over.) The Bishnoi saints were highly satisfied. They touched Guru Nanak’s feet and became his followers (Nanak-Panthis).
A group of followers of Lord Krishna met Guru Nanak in Bikaner. During the discussions with[17] the Guru they enquired, “O great saint; please tell us as to how does this life exist in the body and how does the air fly off the body? Is there any way to control the body from decay?” Guru Nanak explained, “Soorsar(u) sos(i) lai, somsar(u) pekh(i) lai, jugat(i) kar(i) marat(u) su sanbandh(u) keejai” (Maru Mahla 1, p 991) (You burn off your fiery nature and foster your cool and calm disposition. Put your life-breath in the right channel and establish good relations with your Lord. In this way your fish like mercurial mind shall be held firm and your soul-swan shall not fly away from your Lord and your body-wall shall not perish in vain). The followers of Lord Krishna were impressed and followed Guru Nanak.
Guru Nanak then entered Bikaner city.[18] Having exchanged felicitations, the learned men requested the Guru to explain as to why the people take birth and die? What is the background of birth and death?” Guru Nanak sang a hymn in Bhairon Rag to explain, ‘Bhoondee chal charan kar khisre tucha deh kamlani.’ (Mahla 1, SGGS p. 1126) (The gait becomes clumsy, the feet and hands shake and the body-skin is wrinkled. The eyes are dimmed and the ears become deaf and yet the perverse person knows not the Lord’s Name. O blind man coming into the world, what have you obtained? You do not enshrine Your Lord in your mind and do not serve your Guru. You shall depart wasting even the capital) They were pleased at the Guru’s reply and became Nanakpanthis. Guru Nanak later held discussions with the leaders of the Jain religious sect and asked them to be clean and love the Lord in the true spirit, accepting Lord’s ways as the True
Ones and should not try to defy any of His Orders. The hymn was so impressing that they fell at Guru Nanak’s feet and became his followers.
He reached Loharu next.[19] There was an annual gathering of the Jainis at the place. Jainis, Dhoondias and Shrewade gathered at the fair in large numbers as they could be identified by the piece of cloth tied to their mouth. He met their chief Archant and held discussions with him. The Guru explained the gathering, “Kuchil rahah(i) din rat sabad na bhaia. Bin sabdai achar kinhi paia”(Mahla 1, P. 1285) (They remain filthy day and night and do not love the Lord’s name. They have no caste, nor honour nor good deeds. They wasted their life in vain. Their minds are soiled and impure as they eat other’s left overs. Without the Lord’s Name, no one is ever blessed with good conduct. By the Guru’s grace, the mortal merges in the True Lord.)
He addressed the Dhundie or Shrewade a sect of Jainis who tie a cloth on their mouth and pluck their hair and said, “sir khuthai bin sabdai saitani” (Mahla 1, p.149). He guided them towards a True path.
Udasi to South
Takhtupura
At Takhtupura Bharthari’s descendent (also called Bharthari) asked Guru Nanak to become Yogi. Guru Nanak explained him the real way to become a true yogi as against the one adopted by them. He asked them to stop the consumption and liquor. They should stop propagation of use of liquor. He said, “Gur ka sabd(u) manai mah(I) mundra khintha khima handavau” (Mahla 1, p.359-360). (Let God’s word be the ear-rings in your mind and you wear the patch coat of forbearance. Whatever the Lord does, consider that as good. This way you shall easily obtain the treasure of Yoga. O father, the soul thus united is a Yogi all the ages through. It is absorbed in the Supreme quintessence. He, who has obtained the ambrosial Name of the Immaculate Lord; his body enjoys the pleasure of Divine knowledge. He forsakes desires, disputes and sits in contemplative mood in the Lord’s town. From the horn’s sound, an everlasting and beautiful melody is produced, which day and night fills him with Divine music. Reflection is his cup and Divine Knowledge his sectarian staff. To abide in Lord’s presence is his ashes. God’s praise is my vocation and the Exalted Guru’s way is my pure religion. Mine arms’ support is to see Lord’s light amongst all. It has various and many colours. Says Nanak: O Bharthari Yogi, you listen. I profess love only for the Supreme Lord.”) The Yogis were impressed by Guru’s discourses and the followers of these Yogis soon turned as Guru Nanak’s followers.
Jodhpur Area
While going to South Guru Nanak went through Rajstjhan again. From Kolayat Guru Nanak travelled towards Jodhpur. There was no greenery around. There was sand dunes all through and no water available any where. The settlements were not seen for miles together. Going was very difficult. En-route there were many dacoits and thieves. Guru Nanak was beyond hunger and thirst. Mardana could not do without water and food. They moved further in search of a settlement where they could get water and food. As they a reached Dhanee (a small thatched hut desert village) the people enquired their welfare. They were astonished to find Guru Nanak and his companions’ safe after journey through such a dangerous area. They enquired as to how they could cross such a dreadful area. Guru Nanak replied, “We have been saved by the same who gives death to the people. Hence we fear no one.” The leader of the village came with a dozen of people with him. He was a great saint and knowledgeable person. He enquired about Guru’s background and the details of his travels to the place. Guru Nanak said, “We have come from the same earth , on the same earth and to the same earth. So there is nothingnew over here than at my place. Guru Nanak then explained his route to the persons present.” He further enquired ,” With what purpose did you come to this dreadful land and through all that fear, as no one ever comes from that direction?”. Guru Nanak said, “I came with the force given by the one whom you fear so much.” They did not understand the underlying meanings and asked the Guru to explain.[20] Guru Nanak then sang in Maru Raga: “ Sabd(i) marai tao mar(i) mar(u), bhago kis(u) pah(i) jao” (Mahla 1 p.1010) (If you die by Guru’s word, then you shall overcome death. Without slaying death, who is it that you can run to? Immortalising is the Name of Him, though whose dread, the fear flees away. You alone, O Lord, destroy and save. Without you, there is no other place to go to. O my father, I am filthy, flimsy and without understanding. Without the Lord’s Name, no one is anything. The Perfect Guru has rendered my intellect perfect.) The head of the village fell at Guru Nanak’s feet, and prayed to the Guru. All the present became Guru Nanak’s followers.
Proceeding further Guru Nanak went into the land of Rajputs[21]. In one of the village the Bishnois who were very religious and good at heart, Guru Nanak stayed for some days. The people thronged to the Guru saying, “He is the same Nanak Bedi Khatri who has freely distributed from the stores of Daulat Khan. Some intelligent person prayed before the Guru to explain their doubts. He said, “Which is the best and beautiful whom we must serve?” Guru Nanak replied, “Roodho Thakur mahro roodhi Gurbanee.” (Assa Kafi Mahla 1 Astpadia, p.421) (Beautiful is the Supreme Lord an beautiful is His Gurbani. By the greatest good luck, the True Guru is met, through whom the immortal status is obtained.) The villagers were impressed and became Nanak-Panthis.
Among Bishnois
Next he went to another village where to the Rajput Bishnois came to meet Guru Nanak. They spoke Rathauri language which appeared close to Sindhi.[22] They wanted to know as to where is the abode of the True Lord and how do we reach Him?. Guru Nanak explained them through a hymn in Maru ki Var. ‘algao joi madhukdao pan(i) sbai.’ (Mahla 1 p. 1090.) (He dwells alone, detached and eats the dry bread He, the True Lord lives everywhere in the world. His mind jewel is pierced with the Lord’s jewel and his throat is embellished with the Name jewel, O Nanak. You see the Imperishable Lord amidst all. If you remain attached to the mammon you shall suffer all pain. You have to cross the world-ocean, you load but dust and you do not carry with you the profit and capital of the Lord’s name.’ Guru Nanak explained them that it is by the grace of the guru you can reach Him. They all were pleased to know that Guru Nanak was the best tradesman who has earned the capital of the True Name.
At Ajmer
At Ajmer, the Guru visited the tomb of Sali-ud-Din-Chishti. He also visited ‘Dhai din ka jhopda” of Peer Qutub-u-Din. He held religious discourses with Peer Ala-U-Din and Shamash-u-Din. They requested the Guru to become a Muslim and become their Peer. Guru Nanak replied, “What right have you to make me a Muslim when you are not a true Muslim yourself.?” Peer Ala-U-Din then questioned, “How can I become a true Muslim?”[23]
Guru Nanak replied, “Musalman kahavan muskalu, ja hoe ta Musalman kahavai. Avl(i) aul (i) deen(i) kar(i) mithha, musalmana mal(u) musavai.) (Mahla 1, p.141) (To be recognised as a real Muslim is difficult. One has to become a true Muslim before he can be recognised as a real Muslim. First he ought to deem sweet the religion of the Lord’s devotees and have his pride of pelf effaced as rasped with scraper. Becoming the true disciple of the faith of the prophet let him put aside the illusion of death and life. He should heartily submit to the Lord’s Will, worship the Creator and efface his self-conceit. Therefore if he is merciful to all the sentient beings, O Nanak! Then alone he shall be called a Musalman.) He further said, “danasband sei dil dhovai. Musalman soi mal khovai.” (Mahla 1, p.662) (Wise is he who cleanses his mind. A Muslim is he who removes his impurity. He who reads and acts theron becomes acceptable. He is the one on whose forehead is the stamp of God’s court.) The Peer questioned further, “What do you understand by Sharah of Islam?” Guru Nanak replied, “Mihr(i) maseet(i) sidaq(u) musalla, haq halal(u) quaran(u). Saram sunat(i) seel(u) roza, hoh(u) Musalman(u)”. (Mahla 1, p.140) (Make mercy your mosque; faith your prayer-mat; what is just and lawful, your Quran; modesty your circumcision; an civility your fast; then you will be a true Muslim. Make right conduct your temple of Makka; truth your spiritual guide, and pious deeds your creed and prayer. Rosary is that what is pleasing to Him. Thus the Lord shall preserve your honour.)
The Peers and the listeners were too impressed by Guru Nanak’s explanation and became his followers. The local Sufi saints were infuriated by such a following of Guru Nanak as they were afraid of their reduced followers. Guru Nanak told them.” You tell lies so people have stopped believing you. You have wasted your life in meaningless rituals; you will have to face the furious axe of death one day. To calm down the infuriated Sufis and to make them feel Guru Nanak said, “The ego is a Satan, anger is {censored}. World is temporary; truth is the pure saint.” The seers then realised the truth and begged for mercy from Guru Nanak.
At Pushkar
At Pushkar Guru Nanak explained them that the world is too large and the seven seas are too vast to be compared with the lake. Also he explained them that the islands in the sea are much larger than this island. He also explained them the importance of having bath in the lake. He said, “The sins cannot be washed by having bath. You have to clean your heart first. The heart can be cleaned through the Name of the True Lord and doing good to all.” The people followed Guru Nanak in large number and soon large gathering was seen around him. The chief priest Chitin cared the Guru in great devotion.
Burhanpur
At Burhanpur a Muslim saint was in deep meditation in a thatched hut and occasionally prayed. "O Wali Peer Nanak! I have heard that you are a true representative of the Lord and redeem the strayed. I cannot reach you as I am unable to walk even; I have no sight in my eyes. People say that you can reach the hearts of others. If so, please do understand my feelings and come and redeem me without further delay". Guru Nanak reached him during his prayers. Guru Nanak asked him to open his eyes and see for himself as to who was present in front of him. The saint fell at the feet of the Guru and prayed, "O Great One, I am emancipated by your effulgent presence, hearing my prayers, this hut is blessed by your presence."
Guru Nanak embraced him with affection and blessed him. "O saint! You have become like a log praying. Now your prayers are answered. Time will come when the people will come to the place where you have been meditating. This place will soon be known world over. You are quite old and unable to look after yourself. You must not do anything else except cleaning this place daily. You will get two ashrafees daily which shall meet your daily requirements." "Whatever you say is an order for me, O Nanak", said the saint and observed the daily cleaning ritual till he died after surviving for a long period. He was buried close-by and a Gurdwara came up at the place later."
The caretaker of the grave told me that Guru Nanak told Lakad Shah Faqeer[24], "that a large amount of money is kept buried at the place which shall be later required by his successor. You must look after the place till the arrival of a successor who will take out the money from the place for the need of his followers. You will get two asharfees daily to protect the money."
Lakad Shah Faqeer lived till the arrival of the Guru Gobind Singh.[25]
At Bidar
During Guru Nanak’s visit to Bidar, the Bahmni Kingdom was at a decline. The area around Bidar was under the control of Ameer Barid who ruled from 1492 to 1538 AD[26]. After the Jungles were cleared, the area appeared barren and stony. The Guru visited the area in summer. It was too hot and dry. Moving over the stones in the summer was like fire-walking. The heat sapped the body and the need for water was emergent. There was no greenery and no source of water could be seen around. A few thatched huts could be seen at a distance. Guru Nanak got into meditation while sitting over a stone. A few faqeers passed by. They saw Guru Nanak in meditation at such a heated stone. Jala-u-Din, the head of the faqeers, along-with Sayyad Yaqub Ali and other faqeers came to Guru Nanak. Guru Ji remained unperturbed and deep in meditation. The faqeers were struck by the aura around and fell at the feet of Guru Nanak.
Guru Nanak opened his eyes and pronounced, ‘Dhan Nirankar’ (You are marvellous O Lord!). Peer Jalal-u-Din prayed, “O Saint! Having seen you is like having seen the Lord. I had heard that a great saint named Nanak has come this way. I had also heard numerous stories about him. If I am not wrong, you are the same saint Nanak.” The companions of Guru Nanak confirmed this. The Peer and his followers fell at the feet of Guru Nanak. Soon the news of Guru Nanak’s visit to the place spread around in Bidar town and the people flocked to visit Guru Nanak.
Peer Jalal-u-Din prayed to the Guru, “O Great Saint! I have been trying to meditate according to shariat and concentrate on to Allah since years. My meditation is well known in the area around. Even the Imperial Lords honour me. But I have not got peace of mind as yet. No one can reach the Lord just by shouting Allah! Allah! Allah has to be part of your soul and body together. I am
yet to see Him. Please tell me some way by which I can reach The Lord.” Guru Nanak asked his companion Mardana to start music on rabab (a musical instrument). With the music from Mardana’s Rabab in the background, Guru Nanak recited a hymn: (Musalmana sift(i) sariat(i) pad(i) pad(i) karh(i) beechar(u) Bande se j(i) pavh(i) vich(i) bandee vekhan kao deedar(u)).[27] (The Muslim praises the Islamic law. They read and reflect upon it. Lord’s servants are those, who become His captives to see Him.)
Within a short time, the Guru was surrounded by a sizeable gathering. People prayed and requested Guru Nanak to bless them. They described their crucial problem of acute shortage of water. They mentioned that they had no source of water in the area around. They had tried to dig deep wells but without any success. There had been no greenery around and all looked dry and barren. They had prayed in all temples and mosques and had gone to all types of saints but nothing helped. Most of the people had deserted the city and the others were to follow if no source of water was found. In that state of utter desperation they had prayed before the Guru to provide some source of water to save the disillusioned humanity. The Guru said, “It is all His doings. If He is pleased, everything will be right. I am His servant. I can only pray to Him.” Saying this, the Guru recited His Name for quite sometime in trance. He then opened his eyes and removed a stone from nearby hillock. Lo! Water gushed out from the place where from the Guru had removed the stone. Every one was in ecstasy, singing, “Dhan Nirankar” along with Guru Nanak. Every one had his fill from the pure water. The thirst of burning hearts and minds was quenched thus and the people became Guru Nanak’s followers[28].
The place of ‘spring’ became a much talked about subject and the people from Bidar and area around thronged to see the wonder. The place became famous by the name ‘Nanak Jheera”; Jheera meaning spring. Muslims called it Chashma-e-Shahdad. Guru Nanak explained them that everything happens according to Lord’s Will and nothing moves against His Will. He wanted a spring to appear at the place; so it happened. He asked the people to follow Truthfulness and the True Lord and they will all prosper.
Tamilnadu
While visiting TamilNadu, one day Guru Nanak went to Tripartikumaram, two kilometres south of Kanchipuram and visited an ancient temple of Jainis belonging to the period of Chola kings. The priest of the temple heard of the visit of a saint from North India and came forward to meet the Guru[29]. He enquired, “You Northerners take new and old grains and drink water without sieving, thereby killing numerous living being.” Guru Nanak replied him through a hymn:[30], [31]
“They (Jainis) get their hair plucked, drink dirt and eat begging for leftoever. They open the refuse and opening their mouth suck its odours and dread to look at water. With hands smeared with ashes, they have their head-hair plucked like sheep. They give up the daily routine of their mothers and fathers and leave their kith and kin wailing. For them none gives barley rolls or food on leaves, nor performs last rites nor does anyone light earthen lamp. After death where shall they be cast? The sixty-eight places of pilgrimage grant them no refuge and pundits do not eat
their food. They ever remain filthy day and night and bear no sacrificial marks on their brow. They ever sit in groups as if in mourning and do not go into the true court. With begging bowls slung round their loins and a clew in their hands they walk in single file.
They are neither disciples of Gorakh nor orders of Shiva, nor Muslim judges and Muslim preachers. Ruined by God, they walk about disgraced and their multitude goes contaminated. The beings that Lord alone kills and restores to life. None else can protect them. They go without giving alms and performing ablutions.
The dust alights on their plucked heads. From within water came out the jewels when the mountain of gold was made the churning staff. The gods appointed the sixty-eight places of pilgrimage, where festivals are celebrated and hymns are recited. After ablution, the Muslims say prayers, after wash, the Hindus perform worship and the wise ever bathe.The dead and living are purified when water is poured on their heads. Nanak, the head-plucked are evil-hearted; these good words of advice do not please them.”[32] The Jain saint realised the Truth and fell at Guru Nanak’s feet. The Guru asked him to live truthfully. Shedding off all rituals he must engage himself in worship of the True Lord. After staying for some-days at Kanchi, Guru Nanak started further to the South. From Tanjore Guru
Madurai
Nanak proceeded to Madurai. The people in Madurai weredeeply impressed by Guru Nanak’s visit and they constructed a temple (dharmasal) in Guru’s honour. This dharamsal has existed till date. [33]
Kodikulum/Kodikotai
From Madurai Guru Nanak reached Kodikulum or Kodikotai. The Shaiv Sidhs unfurl their flags in the month of Chetra[34]. Guru Nanak also reached in this month and unfurled his flag and started singing hymns. People flocked to listen and offered lot of money. Guru Nanak used this offering for distributing food among the people. Men from all walks of life and all castes were required to sit on ground together and partake food without any discrimination. Within a few days almost all the visitors started flocking towards Guru Nanak. The Yogis were irritated as their source of income dwindled. The leaders of the Yogis, Yogi Managal Dass held the discussions with Guru Nanak about his worried. He questioned, “O Guru, numerous mendicants, Sidhs, Tapas, Pandits came here to show their mettle, but none of them could stand against us. You have won over everyone within a short time. You appear to be extra-ordinary. How do you do all that?” Guru Nanak replied, “The Yogis are meant to educate people, but now they have left the true meditation and right guidance to the people and instead, they are busy in collecting wealth and eating and enlarging their bellies. This is not expected out of them. How can you reach the truth without truthful meditation? The yogis have worn yellow robes but are engrossed in affection, love and ego. The fact is that they are neither yogis nor worldly men. They do not feel shame begging house to house. They are afflicted by the worldly despair as any human being. They sing songs of reaching the God but they have not recognised themselves from within. They roam in dark without the light of the word. They cannot attain salvation and will be caught in the web of rebirth.”[35]Mangal Nath Yogi then questioned, “Can be control our mind through knowledge or worldly activities?” Guru Nanak replied, “It depends upon the base of your knowledge and which Yoga--meditation you believe in. The spiritual knowledge is like a bird which can make you fly on two wings like a bird. One wing is of love (prema-bhagti) and the other is of internal purification. This is the true Yoga. No one can fly on one wing.” Mangal Dass then put his next question, “ How can we do this ‘prema-bhagti’? By being a recluse or staying in the family itself?” Guru Nanak replied, “Only that Prema-Bhagti is of use, which is without evil-intention and is selfless and ego-less. The Yogis do orema-bhagti by Yoga meditation while the worldly-men do the prema-bhagti by service and meditation.
Another Yogi questioned, “How can your mind be purified without Yoga meditation?
Guru Nanak replied, “The human mind can be purified by the True knowledge of the Word. This true Yoga has four paths:- attending congregations of the true, control on mind, truth and self-control (Satsang, samdam, sat & santokh) Through the word, sound and light of the Truth, a man reaches the eternity. Both the yogi and the worldly man has to pass through this route.”[36]
The Sidhas were very much impressed by Guru Nanak’s discourses and said, “How great are you O Bala (child)! Our all doubts are cleared after hearing you.”
Guru Nanak then took leave of the Sidhas.[37] From Kodikotai, Guru Nanak went to Ramnadpuram. The king and the people of Ramnadpuram gave great respect to Guru Nanak. As per the chronicles, there was sangat of Guru Nanak during the times of Guru Arjan. The tradesmen of Punjab proceeding to Sri Lanka used to stop at the place constructed to commemorate Guru Nanak’s visit. A property worth Rupees two lakh was attached to it[38],[39].
While returning from Sri Lanka he came to Rameshwaram.[40] Guru Nanak went around to see Setbandh- Rameshar (twin towns). He asked about the existence of saints around. He was told of a temple (Thakur-dwara) and told that they serve the Thakur over the place. When the Guru started to go to the temple, his companions asked, “Guru ji, why do you go there? They follow different religious path. There can be no other to be followed than the One and Only One Lord.” Guru Nanak then sang a hymn: Dooja kaun kaha nahi koee. Sabh mah(i) ek Niranjan soee.[41] (Whom should I call ‘the other’, when there is none else without Him. Among all is the Unique Pure Lord. Pause. Second is the evil intellect, which speaks of ‘the other’. Comes, goes and dies he, who harbours other’s love. Over the earth and the sky, I see not any other. Among all the females and males, Lord’s Light is permeated. In the Sun, the Moon, and the lamps, I perceive Lord’s light. Amid all is my Ever-Young Beloved. Showing his benediction, the guru attuned my mind to the Lord. The true lord has caused me to understand the One Master. The pious person, knows One alone. Stilling his profane, attachment , he realises the Lord. Lord’s will is prevalent in all the worlds. From the One Lord all are born. The paths may be two, but the destination is one, The True Lord. Under Guru’s instructions recognise His order. Says Nanak I praise the One lord who is contained in all the shapes colours and hearts.) He then said there in no different caste, creed or shape or colour. Everyone has the Lord in him and no one is without Him. If one is appreciate, one must appreciate the True Lord and none else. If anyone considers others as Hindus and Muslims and not the creation of the Lords they shall go to hell…”[42]
Rameshwaram
Rameshwaram is famous for the legend of Lord Ram’s bridging onto Sri Lanka at this place and his penance before Shivji. Setbandh and Ramehswaram were earlier two separate places at a distance of about 12 KMs but now with the developments have nearly merged the two. Rameshwaram is like an island covered with temples like Benaras. The area of this island is about 50 KMs X 10 KMs area. In ancient legends it was also called Gandhmadana hill. Initially it was connected to mainland India but due to ocean waves, cyclones and floods it turned into an island. To enter into Rameshwaram by railways one has to cross a bridge from Pamban dweep.
The main Rameshwaram temple known is the Shiva temple which is in the north-east of Pamban. Its inner portion is made of black stone brought from Sri Lanka.[43] 26 The temple has one of the twelve Jyotirlingas of Lord Shiva and is also in the memory of Sri Ram Chander’s worship of Lord Shiva. Sri Ram Chander killed Ravna, the grandson of Pulstya Rishi, Brahman by caste, had abducted Sita, the wife of Sri Ram Chander, son of Dashrath, the king of Ayodhya. Sri Ram
Chander killed Ravna in a fierce battle. He later realised that he has killed a brahmin and had earned the wrath of Brahma, hence it was essential that he did penance to get rid of the evil stain. Whereas Sita did penance to get rid of stigma of abduction, Sri ram Chander did penance before Lord Shiva to be clear of the stigma of killing of a brahmin.[44] According to Mahima Prakash:-‘The Kind Guru reached Ramesar, He sat along a stone-slab.’[45] A gurdwara was constructed at the site by Udasis which remained in the control of these udasis till some bad elements pushed out these udasis. A case was filed in the court on the direction of Maharaja Ripudaman Singh of Nabha.Maharaja Ripudaman Singh was in prison in Kodaikanal when he got the news of snatching of Gurdwara by some local sadhu in collaboration with some bad elements. He sent Sardar Mool Singh Majitha to pursue the case. The Udasi had ancient records about the history of the place and construction of gurdwara which was later renovated by Chandu Lal Bedi, a minister in the court of Nawab of Hyderabad. After having seen the old record the court gave a verdict in favour of the udasi saint[46]. Recently a huge new temple has been constructed at Rameshwaram under the during the Governorship of Sardar Surjit Singh Barnala. The Gurdwara is now properly looked after by the Sikh sangat. Guru Nanak went to Sri Lanka from Rameshwaram via Dhanushkodi.
Sri Lanka
Kainth [47], who came in August 2013 to attend South Asian Punjabi conference, said 28 pieces of inscription excavated near Batticolloa district of Sri Lanka, mentioned about talks between Guru Nanak and the then king of Lanka, Bikram Bahu VI.
"The inscription is in Sanskrit, Tamil and Gurmukhi script, which was a mixture of Sharda and Takri scripts of that time. Although the inscription is quite clear, two pieces (of the inscription) are yet to be excavated. It dates back to AD 1511," said Kainth, who worked as Arabi-Hindi translator in Kuwait court before moving to Sri Lanka in 2004.
Uch
The Guru met the Muslim saints at Uch. He reached the river and had bath. During bath he sang hymns Japuji, Steps (Paodi) 5,6,22 and 32 starting with ‘Gurmukh(i) nadang gurmukh(i) vadang, gurmukh(i) rahia samai’. A Sindhi who was having bath in the river listened to the hymns. After bath he went to his Seer and complained against the Guru, “A Hindu while taking a bath sang hymns which was blasphemy” Peer enquired as to what was blasphemy. The Sindhi replied, “You have said that there are 14 Tabaqs and 14 Paigambars. Even Quran also mentioned of 14. But this Hindu says there are lakhs of them. I am astonished as to why he told such a big lie.” The Muslim Seer asked the location of the Hindu seer. The Sindhi explained the location on the bank of the river. The Seer asked him to invite him to the place. Sindhi met Guru Nanak and his companions en-route and requested them to come along to meet his head. When the Guru met the Muslim seer and they held discussions. The seer was impressed by Guru Nanak’s replies. The Sindhi in between butted in and requested the matter regarding lakhs of Paigambars to be cleared. The seer who had been impressed by the Guru replied, “Son, who has seen 14 will count them as 14, and the one who has seen lakhs will count in lakhs.” Guru Nanak then added, “They are countless” The Seer, who had by now mentioned his name as Sayyad Jalal Sindhi, questioned, “Have you too not been able to count them?” “No” replied Guru Nanak, “That is why I have come to ask you the same.” The Seer too was unable to find the answer. He called all his followers and said, “O the men of The Lord! This saint is sitting on my seat. I have asked him to occupy my seat He has put us a question. Please do not say no to him till I come back. With an answer. Consider him better than me. Whatever he says, you must obey.” He asked Guru Nanak not to get off from the seat till he returned. Guru Nanak enquired as to where he was to go. The Seer told him that he was going to get the answer from Mecca. The seer left for Mecca wearing a blue dress and a stick in his hand. Bhai Bala wanted to know whether the seer was going to the same Mecca where Mardana was to go. Guru Nanak replied, “He has said that he is going to the place. The Seer has done enough mediation but he is still raw to be a head. The Muslim Seer travelled to an island to reach Mecca. There he came across some saints, who explained him through some experiences that, “No one should interfere in the Will of the Lord. Lord is the Supreme. There are countless who have done deep meditation and reached Him. But no one could be Him. Everyone must accept His Will.” The Seer reached back to where Guru Nanak asked about his experiences. He fell at Guru Nanak’s feet accepting him fully knowledgeable. All the present became Guru Nanak’s followers.[48]
Shikarpur
While returning from Sri Lanka After having come from Lakhpat in Gujrat the guru entered Sindh and passed through Hyderabad and Dadu and reached Shikarpur. Outside Shikarpur, a shepherd named Noor Nustar Nama Sarai was looking after his flock. Having met Guru Nanak he offered him a pot of milk. Guru Nanak asked Mardana to have the milk. As Mardana had the milk Guru Nanak enquired the shepherd the reason of offering the milk. The shepherd prayed, “O Saint, I am very poor. I have suffered a lot because I have no wealth. I have heard that the saints have the capabilities to grant even kingdoms. I therefore request you to grant the kingdom of this state.” Guru Nanak asked Mardana to grant him the boon that he should be your Sikh. Mardana said, “O shepherd, you must do three things if you want kingdom. First, you must keep hair; second you must get up early in the morning and remember the Lord as described in the hymns of Guru Nanak and third, you must keep on looking after the visiting saints and seers.” Having got Mardana to grant the kingdom of Sindh to the shepherd Guru Nanak proceeded to the town. In the town a weaver named Daud presented a beautiful hand-woven carpet to Guru Nanak and requested that the carpet be spread under the Guru. Guru Nanak explained “The Lord has spread such a natural carpet under him which never gets old. The {censored} which has given birth to pups is nearby shivering in cold. You better cover her with the carpet. You also feed -her daily. Where we are now, you must light a lamp at this place and remember the Lord daily. You also must care for the visiting saints as you have done now. You will then attain salvation.” As they were talking, it was getting dark. Mardana begged the Guru to allow him to sleep. Guru Nanak said, “Now Bala appears to have given information about our arrival at this place to Pita Kalu and Mata Tripta at Talwandi. They must be waiting for us eagerly. We must proceed.”[49] After resting for some time they proceeded to Sakhar.
Kasur
At Kasur he met Sheikh Abdul Qadas, Sheikh Mohammad Sadiq and Sheikh Abu Shiya, the Muslim leaders and held several discourses with them. The people gathered around Guru Nanak in large numbers and invited the Guru to visit their homes. A group of singers came over singing and playing musical instruments. Guru Nanak stopped along-with the group of people and enjoyed the devoted songs and dances with interest. They wished ‘Ram Ram’ to Guru Nanak who reciprocated by saying ‘Sat(i) Ram Purkh(u)’. They requested the Guru to allow them to present a Bishanpada. Guru Nanak acceded to their request. The singers sang on the tune of their musical instruments while dancing for over 2 hours and then bowed to Guru Nanak. The Guru enquired, “God bless you. Would you please tell me to which sect do you belong?” They said, “We are Brahmins, but we study Vedas and Shashtras no more. We worship Thakur and please him through songs and dances. We keep ourselves engaged throughout in pleasing the Thakur.” Guru Nanak laughed, “You mentioned this well but Thakur ji does not get pleased by this. This requires different type of Bhagti. The instruments, songs, and dances for this type of Bhagti is entirely different. “They then requested the Guru to explain that. Guru Nanak explained, “Waja sat(i) pakhawaj bhao. Hoi anand sada man(i) chao. (Assa Mahla 1, p. 350) (Make intellect your organ and love your tambourine. By these joy and buoyant pleasure are ever produced in the mind. This is the devotional service and the practice of penance. In this love, you dance by beating time with your feet. Deem the praise of the Lord as your beating time. Other dances produce sensuous pleasure in the mind. Play truth and contentment as your pair of cymbals. Make the perpetual vision of the Lord, your ankle-bells. Let the stilling of duality be your music and song. In such affection, you dance by. They understood the underlying meanings and fell at Guru Nanak’s feet. All the present lauded Guru’s explanation. All of them became Guru Nanak’s followers.
Chunian
From Kasur he proceeded to Chunian (Chuhni Peer Kamal di)[50]. People gathered around the Guru; touching his feet they showed their faith in him. The Vaishnavs of the town too flocked together to have a glimpse of the Guru. After exchanging greetings by saying ‘Ram, Ram’ and obtaining the blessings from the Guru, one of the Vishnav requested the Guru to clarify their doubts as ‘ Why Ram Ram is said while exchanging greetings.?’ ‘What is the importance of actions and functions given in Vedas?’’ ‘Whether the result is in these actions and functions or in Saying Ram Ram?’ Guru Nanak then uttered a hymn, “ Karam kartoot(i) bel(i) bistharee, Ram Nam fal Hooa”.(Assa Mahla 1 , SGGS P. 351) (The vine of good actions and true character is spread out and it bears the fruit of the Lord'’ Name. The Name has no form or outline. It resounds spontaneously. Through the Name, the pure Lord is revealed. If one understands the Name, then alone he can discourse thereon. He alone quaffs the nectar). Those Vaishnavas then bowed before Guru Nanak touched his feet and along with all others became Guru’s followers. Guru went to Talwandi Hussang from Chuhni.[51]
Kanganpur
Next Guru Nanak reached Kanganpur[52]. Kanganpur is a large village and railway station along the Kasur-Lodhran section of Pakistan railway. It falls in Chunian tehsil of Lahore district. When Guru Nanak and Bhai Mardana arrived here the villagers were rude to them and did not let them stay in the village. The Guru however, blessed them saying ‘vasde raho’ (May you live here forever) and proceeded to the next village where they were received warmly and served hospitably.[53] A shrine was later established near the mal tree where they had halted at Kanganpur. It was called Gurdwara Mal Sahib. Congregation used to be held here on the first of every Bikrami month and the one on the first of Chet (Mid-March) became a largely attended religious fair. This Gurdwara had been affiliated to the Shromani Gurdwara Parbandhak Committee when it was vacated in 1947 as a result of the partition.[54]
Ferozepur
From Kanganpur Guru Nanak came to Mamdot and then reached Ferozepur.[55] People gathered to see the man who had reached the True Lord. The learned men of the town too came and wished him ‘Ram Ram’ Guru Nanak replied, “King Ram was a truthful person”. These learned men requested the Guru to clear their doubt about the importance of Maya. They were of the view that it is the wealth which can be earned only through deceitful means. The rich and the mighty gain wealth and rule the world. They have all means of pleasure and pelf. They gain power and consider them as the best and the strongest. In fact no one can live without wealth hence deceit becomes necessary. But how can one attain the True Lord if one is deceitful? Guru Nanak sang a hymn in reply,’ Lakh laskar lakh wajai neze, lakh uth(i) karh(i) salam) (Mahla 1, p. 358). (You may have lacs of armies and lacs of bands and lances. Lacs of men may rise to pay homage to you. Your domain may extend over lacs of miles and lacs of men may ri se to do your honour. If your honour be of no account to your Lord, then all the ostentation are fruitless. Without God’s Name, the world is but a tumult. Even though the fool be much admonished, he remains the blindest of the blind. The man may earn lacs of rupees, amass and spend lacs and lacs may come and lacs may go. But if he does not obtain credit in Lord’s account, where, then shall man get asylum.)
Udasi to The North
Siddh Gosht at Kailash
Guru Nanak used Gosht method of exchange of thought process. Gosht or discussion is an age old method of exchange of thoughts. Discussions of Socrates and Plato are well known. In the life history of Buddha and Christ many such discussions are found mentioned. Even in Sanskrit Philosophical thought we find this system. Discussion between Sri Krishna and Arjun is known as very successful. The biggest benefit of this form of thought exchange is that even the minutest of the points can be analyzed and reached a conclusion. The exchange of thought increases the knowledge sphere. The dryness of philosophical discourses or lectures is also not felt. The most famous of exchange of philosophical notes between Siddh philosophy and Guru Nanak’s philosophy is in Siddh Gosht presented in Question- answer method. Sidh Goshti means exchange of thoughts with the Sidhas. Sidhas were recluse Yogis, the followers of Sidha Order who left the society and stayed in remote or forlorn places to meditate on God through heard penance and gained various sidhis or metaphysical magical powers. 84 sidhas are the important ones among them. They had various centers in Northern India. Guru Nanak held discussions with them at Kailash (Sumeru), Achal Batala, Gorakhmatta (Now Nanakmatta) etc. Siddh Gosht is developed in question-answers; the questions being of Sidhas with answers of Guru Nanak. The discussion starts with exchange of good wishes and there is no long background building.
Siddhas are in assembly in Yogic postures. As Guru Nanak reaches them, they ask him to salute them. Guru Nanak offers salutation; not to those bodily forms but to the True Infinite Beautiful God. He says he is ready to offer his head, body and mind to Him but not to a transient. Siddhas start asking questions and Guru Nanak goes on answering; comparing Siddhas’ thought process with his own, step by step, systematically, logically and appropriately; in the language of the Siddhas (Sadhukdi or Sadh Bhakha).
The central theme of the Siddh Gosht is given in the beginning; in the first and second rhymes in the form of question by Sidhas to Guru Nanak. Guru Nanak was asked about his path and aim of life. He explained that meditation on God is his faith and word is the source which is obtained from a true guru. The aim of life is to meet God and merge in Him. When asked as to how to cross this world ocean and get to the other end where the God is, Guruji replied that though it is difficult to cross the world ocean yet by living in the world but above it without having affected by the prevalent evil and malice, meditating on God’s Name as given by the guru. How to find out Guru? is answered as, “by the Grace of God one finds the Guru.” Guru provides Name and tunes body, mind and intellect in unison. In a family life one has to maintain good conduct and should not keep on any one else’s belongings including the women. How can one kill the five evils is also guided by the guru. When the Yogis asked as to who is in secrecy and who is in the open and who in the bind and who is free? Guru Nanak says that God live among every item; in each heart secretly while the word is outside available to attain Him. Guru ward is free while mind ward is in a bind. Mind ward is caught in evil and from this evil only a true guru can take him out. When the Yogis questioned that, “Why have you forsaken your home and why have you worn the dress of a recluse? Guru Nanak: I became a wandering Udaasee, searching for the Gurmukhs. I have adopted these robes seeking the Blessed Vision of the Lord’s Darshan. I have become recluse to search for a guru ward. To see him I have worn this dress of a mendicant. He was questioned: “How can one escape from the cycle of birth and death?” Guruji answered from his experience and his own philosophy: Born into the House of the True Guru, my wandering in reincarnation ended. My mind is attached and attuned to the unstruck sound current. Through the Word of the Shabad, my hopes and desires have been burnt away. As Gurmukh, I found the Light deep within the nucleus of my self. Eradicating the three qualities, one eats iron. O Nanak, the Emancipator emancipates. In this gosht questions regarding God are very deep and important. Guruji replies in brief that no one known about the beginning of the God. He changes from visible to invisible and from attribute less to be with attributes of His own. The Truth like soul originates from the Prime Truth God and ultimately merges in Him.
When questioned Guru Nanak explained that one must live his life in society as a duck lives in water remaining in but above the water or alternatively like a lotus which has its roots in the mud down below but is above the water in air. One must have roots in society but living above its vices and evils of kam, krodh, lobh, moh and ahankar, (sex, anger, greed, affection and ego). A being can be uplifted through Na:m (the Name of the God) given by a perfect guru.
Jaise jl meh kamalniralam(u) murgai naisane
surt(i) sbid Bhavsagr(u) tarie Nanak naam vkhanai. (Siddh Gosht: m:1, p.938)
The lotus flower floats untouched upon the surface of the water, and the duck swims through the stream; with one’s consciousness focused on the Word of the Shabad, one crosses over the terrifying world-ocean.
durmat(i) badha srpin khadha. manmukh khoia gurmukh ladha (Siddh Gosht: m:1, p.939)
Man is bound by evil-mindedness, and consumed by Maya, the serpent. The self-willed manmukh loses, and the Gurmukh gains. Meeting the True Guru, darkness is dispelled. O Nanak, eradicating egotism, one merges in the Lord. || 15 ||
Guruji also describes the merits of Guruward (Gurmukh) and demerits of a mind ward (Manmukh). “Manmukhi bharmai bhavai beba:n”i, but “Gurmukhi pavitar parampadu pavai” meaning that mindward wanders from life to life while the guru ward reaches the ultimate stage of purity. Manmukh, “sabdu na deeno lavai kuba:ni”, while “Gurmukh romi romi hari dhiavai”. Mind ward, instead of the Word (of God) gets to ill utterances while the guru ward remembers God from each pore of his body. Following Guru’s instructions the Gurmukh develops good conduct.
The thought is developed around shunya (nothingness) and pawan (air). Most of the thoughts here are built around sabdu. Guruji explained, “sabdu guru surti dhuni chela:” meaning the word is the guide while the intellect is the follower of word sound. And the truth is that “anhad ba:ni: gurmukhi ja:ni: birlo ko arttha:vai” meaning that is the guru ward who knows the unstuck words which only rareones can provide the meaning. The unstuck words is great which can we understood through Guru word only. This is the essence of the Shabad — listen, you hermits and Yogis. Without the Name, there is no Yoga. Those who are attuned to the Name, remain intoxicated night and day; through the Name, they find peace. Through the Name, everything is revealed; through the Name, understanding is obtained. Without the Name, people wear all sorts of religious robes; the True Lord Himself has confused them. The Name is obtained only from the True Guru, O hermit, and then, the Way of Yoga is found. Reflect upon this in your mind, and see; O Nanak, without the Name, there is no liberation.
Guru Nanak gives out the superiority of his thought process in a very polite manner showing the supremacy of Lord of all beings. He says: You alone know Your state and extent, Lord; What can anyone say about it? You Yourself are hidden, and You Yourself are revealed. You Yourself enjoy all pleasures. The seekers, the Siddhas, the many gurus and disciples wander around searching for You, according to Your Will. They beg for Your Name, and You bless them with this charity. I am a sacrifice to the Blessed Vision of Your Darshan. The eternal imperishable Lord God has staged this play; the Gurmukh understands it. O Nanak, He extends Himself throughout the ages; there is no other than Him.
He explained to the Sidhas that there is no use wandering around. One must live truthful life, thereby obtaining true purity from inside and outside. The True Word; the Name of the Lord is the only salvager without which no one can find liberation. Guru Nanak thus advocated family life and living in society as the ideal for meditation remaining pure by living truthful life. Salvation can be attained through meditation on the Name of God. The entire Gosht explains this Truthful living, True God, True Name and meditation on the True God through living by True Name. Yogis ask numerous questions to which Guru Nanak explains from his own divine experiences and spiritual philosophy. The thought process is at deep level; so deep that it is not for an ordinary person to understand the philosophy without proper guidance. Every word is pregnant with philosophical and metaphysical sophistic. One does not come across in any Punjabi literary work, such intellectual, philosophical and spiritual themes enmeshed so superbly to lead towards the ultimate reality. The dramatic dialogues are very forceful and capable to deliver the required effectively. Even though it is fundamentally a gosht but practically the systematic building of thought process in which thoughts of yogis and compared with that of Sikhism, makes it as a poetic essay. Guru Nanak has been able to put up his viewpoints aspects very successfully.
The style of presentation of his thought is as smooth, flowing and in continuity as is his personality built on simple, straight and specific way of living. Along with the knowledge, it provides sweet, solid and strong thought scheme of thought development built on deep experiences. The bani also reflect Guru Nanak’s personality to some extent. The Guru does not get irritated from the series of questions put to downgrade him; in turn they fail in their efforts and bow before the sublimity and greatness of the Guru. Guru Nanak says truth and pure but in very polite, sweet and sincere attitude without any hesitation or hitch. Guru Nanak’s determination, commitment and faith are apparently visible. Guru Nanak brings out the weaknesses of the yogi cult in a very normal without any malice or prejudice an without hurting their feelings, and makes the yogis aware about their shortcoming. He explains to them that the best faith is the one which uplifts and purifies all beings equally without any distinction between, caste, creed or commune.
Sidh Gosht is stated to have taken place in Mount Kailash area of Tibet which he visited during Sumer or North udasi. After Tibet Guru Nanak visisted Sikkim and visited Muguthang valley.
Mguthang valley (Sikkim)
In Muguthang valley there is a lake which according to local legend, had demons who used to swallow human beings possibly Cannibals as Cannibalism was prevalent in that area. Local people requested Guru Nanak for protection. Guru Nanak picked a huge boulder and threw it towards the lake. Sensing the danger the lake devils, a make and female came out of the lake and requested for forgiveness. Guru Nanak forgave them and held the falling stone with rope. The same stone with lake marks can still be seen hanging over the lake. These two devils were forbidden from eating human flesh and were redeemed by guiding them to True Name, the Name of the God. An annual local fair honoring Guru’s visit is held every year at the place since then. Guru Nanak thereafter visited Kedang, Sherang and Culang valleys. At Kedang, he was enchanted by the beauty of the green rich valley. He blessed the valley as happy bewitching and called it “ki dang’ (which astonishes).
Muguthang
From Muguthang through Guru Nanak went to Lawu Gompha where from he proceeded towards Gurudongmar. In Gurudongmar lake area, the graziers approached Guru Nanak to solve their problem of water shortage as the lakes all around froze in winter due to low temperature at that altitude (17500 feet). Guru Nanak hit the water with his stick. The ice melted giving way to milky water. Since then the water of the lake is stated to have never frozen. The lake and the hill feature atop came to be known as the Gurudongmar Lake and hill respectively. This writer found these names even in the maps printed in nineteenth century. He also found the water of the lake unaffected even in December-January, when the snow falls unto 10 feet and the temperature falls to minus 30 degrees.
Gurudongmar
Some graziers projected another problem to Guru Nanak. Due to the effect of altitude, their virility was affected. They requested him to do something about it. Guru Nanak blessed the Gurudongmar Lake saying whoever takes the water of this lake would grain virility and strength. The people of these areas have firm faith in Guru’s words and they consider the water of the lake as nectar.
Thanggu
From Gurudongmar, Guru Nanak came to Thanggu. At Thanggu he relaxed under a boulder stone. Having heard about his super powers the people already thronged to him. He blessed the devotees and delivered sermons. His footmarks were stated to be existent on a huge boulder by the side of Teesta River, but the ignorant road construction party blew off the boulder stone in 1987. The stone fell into the river and was recovered by Lachen Lama and preserved in Lachen monastery. At Thanggu, in Guru’s memory, a Gompa and a Chorten were constructed in which small 1,002 idols of Guru Nanak are preserved. A Gurdwara has been constructed in the engineer company area to commemorate Guru Nanak’s visit to this place. His next stay was at Lachen.
Lachen
In Lachen Gompha Guru Nanak’s foot mark are preserved on a piece of stone. A dress given to him by the then Tibetan king, the footmarks on stone and a kamandal of the Guru are also preserved. From Lachen he proceeded towards south and relaxed near Munsithang where he found a hot water spring. His body marks exist near this location.
Munsithang
Form Munsithang, Guru Nanak moved to South Chugthang (height 6000 feet). Local people call Chungthang as Nanakthang. Here Guru Nanak spent his third and fourth night after his visit to Gurudongmar. There is a boulder stone about 20 feet in diameter and 20 feet high commemorating Guru Nanak’s visit. As Guru Nanak relaxed near this boulder a demon staying on nearby hill, threw a heavy stone on Guru Nanak. The boulder was brought to a halt by Guru Nanak with a stick. He then climbed on the stone to warn the demon. Finding Guru Nanak unaffected the demon fell at his feet. Guru Nanak asked him not to disturb the local people and to leave the place and follow the True Name of Lord, which he finally did. Footprints indicating Guru Nanak’s climbing atop the stone are stuck into the earth in a straight posture. The stick has now taken the shape of a tree and is known as “Babe di khoondi”.
Sitting at the top of the stone, Guru Nanak opened his lunch pack consisting of rice packed in banana leaves. The local people had not seen such banana leaves. They prayed to Guru Nanak, “There is no rice or bananas in our area. Please favour us with these”. Guru Nanak threw some left over rice around the boulder and buried the banana leaves. He then announced, “Henceforth paddy and bananas shall always be grown in this valley”. Chungthang is the only place around in the area for long where paddy and bananas grew since Guru Nanak’s visit.
A woman living in a nearby hut requested, “I have to bring water from a distance. I am old. Moving down and climbing up is very difficult for me. Pray, do something about it.” Guru Nanak scratched one side of the boulder with his hands and there appeared a spring. This spring (Chasma) on the side of the boulder has been flowing ever since. The Guru Nanak’s blessing to these people is the reason for the prosperity of Chungthang valley. The local people always remember him and worship him with great devotion.
Bhutan
Guru Nanak entered Bhutan from Sikkim and visited Thimpu and Tashi-Cho-Dzong. Over looking Tashi-Cho-Dzong is the White Glacier of the three Spiritual Brothers. This is said to be in reminiscence of the visit of Guru Nanak and his two disciples. At Tashi-Cho-Dzong, Guru Nanak visited the chief monastery. The head Lama of the monastery benefited from his company and translated several hymns of the Guru in Bhutia Language. The Guru also visited the residence of the Dharamraja and held discourses with him. The details of discussions as recorded in Janamsakhi B 40 are as follows:
“Story of Bhutan Desh starts: Nanak Baba came to Bhutan country. He came and stayed in a garden. Whosoever came to pay him obeisance, stayed there itself, neither he could get up nor could go home. People discussed about this. They talked about Guru Nanak stating, “A great man has come to this country that neither eats nor drinks anything nor speaks to anybody. Neither he begs nor does he take any offering from anyone. He is without any desire”. The king of the area heard of this and came to him (Guru Nanak). He brought choicest dresses and eatables and fell at his feet (Guru Nanak). By then Baba (Guru Nanak) had watched the system of the functioning of the state. The king used to weed grass. He wore fur dress. Whenever a girl from his kingdom married, instead of going to her husband for the first night she was sent to the king. Baba Nanak told the king, “O king! Whatever evil you are doing, you must leave this. This is the order of the Guru. Whatever you wish you must ask from me. Guru Nanak is in a mood to bless you”. The king then said,” O Baba, rice and wool are in abundance in my country but nothing else grows”. Guru Nanak blessed him with all types of mines, fragrances and cloth. The mines included those of gold, silver, zinc and lead. Many products like musk, silk and fruit started growing in those mountains. The king along with his people then became the disciples of Guru Nanak. Baba taught them true name; to give alms to the poor and to have regular bath. A temple (Dharamsala) was established on the name of Guru Nanak. Guru then planned to move from the place. The king and the public came to request the Guru to stay. “This country has been blessed by your arrival. You must stay here it self.” Baba understood that these people would not leave him like that. Sitting amongst them, he flew into the air and went to another country. Those sitting at the place were astonished. They exclaimed, “Guru was sitting with us a short while before, now he is seen nowhere. What unnatural event has happened! He has vanished! It must be some miracle. We have not enjoyed his company to our heart full. He was great worshipper of God, very close to Him, but we could not identify such a savoir and helper of mankind”. They were repentant of this, but Baba had gone. They started their daily life by regular prayers of the True Lord, giving alms to the poor, having regular baths and living truthfully”.
Bumthang (Bhutan)
Guru Nanak is said to have then visited Bumthang. The legend of “Hidden Treasure of Bumthang” is said to be connected with Guru Nanak. The legend goes like this: “Pamlingpa, a dwarf like blacksmith and resident of Kunzamgda, when reached the age of twenty-seven, went to the forest to look for mushrooms, but found none. On his way back he met a hermit with a long white beard said to be Guru or “Rimpoche” Nanak. Pamlingpa spoke to him full of respect, sadly mentioning that he had not found a single mushroom. The Guru smiled, bowed and with his hands pushed aside the twigs that were spread on the ground, revealing a whole bed of wonderful mushrooms. Pamlingpa collected them and invited the old man to the meals; Guru Nanak gave him a scroll of paper roll to preserve.
When they arrived at Pamlingpa’s hut, the Guru stayed in the adjoining room and Pamlingpa cooked the mushrooms with five kinds of fragrant herbs. When they were ready, he went to the Guru, but the Guru had disappeared. Pamlingpa called him again. He searched for him everywhere but in vain. Finally and sadly, he ate the mushrooms alone. Afterwards he climbed the roof of his hut, lay down and musingly watched the clouds sweeping over the sky. Then he took the scroll of paper given by the Guru from his pocket and studied ponderingly. He had not learned to read, but intuitively he grasped the deeper meanings of the written message or it had been whispered into his ear. “Go to the burning lake. There you will find a hidden treasure”. For the message was written in the so called “fairy script” derived from Devangri script of the Gods (probably Gurmukhi) which only a few could read. Pamlingpa understood more with his heart than with his mind, and it began to dawn on him that the heart might have been a manifestation of Guru Rimpoche, who himself showed in this form in order to receive Pamlingpa as his true follower. Thus according to the legend, Pamlingpa realized that he was in fact the embodiment of the true Guru. The legend goes on to describe how Pamlingpa got the spiritual treasure from the lake. This portion of the legend is akin to the legend connected with Guru Nanak’s attainment of enlightenment in Wein River.
Tawang
Thereafter, he proceeded further north and visited the famous monastery at Tawang. His painting is still preserved at the monastery. The Lamas worship Guru Nanak as their Guru Rimpoche. As he went further on the route adopted by Dalai Lama while escaping from Lhasa, he relaxed on a boulder and praised its natural beauty. This boulder is marked by its specialty that even during heavy snow, it remains uncovered while the snow engulfs every inch of the area up to six feet in winter. Guru Nanak then went to Nagula, where he meditated for some time. Now a meditation centre has been established for all religions in memory of Guru Nanak’s visit to the place.
Lumpung (Arunachal)
When I visited Lumpung monastery and met the head Lama, he told me that Guru Nanak reached Lumpung en route to Lhasa from Twang and stayed at the place for sometime. He showed me a large sized statue of about 20 feet stating it to be of Guru Nanak which I photographed. He also told me that the route adopted by Guru Nanak to the place and to Lhasa was more or less the same as adopted by Dalai Lama during his departure from Lhasa. Guru Nanak visited this monastery in the year 1516 AD and the followers of the Guru projected their doubts, which Guru Nanak cleared.
Manchukha (Arunachal)
It was 1967 when on the news of Chinese having intruded into upper Arunacxhal; we were flown to Manchukha at very short notice with our guns. We dug in for the night for the night for our protection and rest. Taking me to be a doctor, the village elder (Gaon Buda) came to me with a problem of sickness of his son. He led me to his wooden hut, which was divided into two, the portion in front was for cooking and at the rear was the living room where I found a young boy writhing in pain and crying. As a precautionary measure, I had taken some pain-killing and digene tablets with me, which I offered to the sick boy. A Lama who was standing nearby told the boy not to take the medicine. It puzzled me but there was little I could do because the superstitious people of this region hold the Lamas in great esteem for all matters
However, immediately after, the Lama started saying a prayer obviously in order to appease the evil spirits. He first fashioned an idol with rice and butter, lit some incense and to the accompaniment of the ringing of a bell started murmuring his prayers calling ’Nanak’ ‘Nanak’ . After he had finished doing so, he took the incense to the bedside of the sick boy, read out and chanted “Om Mani Padme Hum” to him and then asked him to take the medicine I had given.
The idol that the Lama had made aroused my curiosity. I asked him as to whose idol was it that he worshipped. “Nanak Lama,’ he said. I must say I was quite perplexed with his answer because I never expected anyone in this area, nearly 2000 kilometers away from Punjab, would know anything about Guru Nanak much less worship his idol. I probed him for further details. He told me: “We worship Nanak Lama and consider him as one of our Guru Rimpoches. We call him Nanak Lama of Amritsar also. His idol is worshipped in our gompha on Dorgilling Hill. It is said that the Guru visited this area and meditated at Pemoshubu. Pemoshubu lies about 15 kilometers away from where we were.
“During his meditation at Pemoshubu,” continued the Lama, “the Guru was attacked by a bear but the huge boulder, under which the Guru was meditating, lifted him up and took him in its lap. According to this legend the bear could do nothing and therefore soon after made his retreat. The marks of the Guru’s body are still etched on this boulder and we go there to worship every year in the last week of the month of March, because that is the month when the Guru is said to have come here. A fair is held to commemorate Guru Nanak’s visit.
Quite close to the boulder there is a cave through which the Guru used to pass to have his bath in the rivulet called Bamchu. Again it is commonly believed that only people with a clean heart can pass through the cave. Others, no matter how lean and thin they are, cannot pass through the entrance of the cave.
The Lama continued with his story, “The place where the Guru used to have his bath in the rivulet is now a natural shallow pool which is full of small black as well as white pebbles, and the water is always still. Whenever we want to know whether or not any particular wish of ours is going to be fulfilled, we close our eyes, repeat the wish, pray to Guru Nanak, and pick out a pebble from the pool. If the pebble is white, we believe, this wish is bound to come true. If the pebble is black, it will not be. If it has both black and white spots on it, the wish will be only partially fulfilled. You can try any number of times; the color of the pebble you pick out is always the same thereafter.”
I must say I was quite intrigued by the Lama’s story and persuaded him to take me there for confirmation. He agreed. Next morning we set out. In order to get to Pemoshubu, we had to pass through a thick forest, which was infested with bears, tigers and wild boars. Leaches stuck over every now and then and we had difficulty removing them. The track at times had vanished under the undergrowth and we had to cut the waggling branches to clear our way to the place in the dense jungle. In the midst of the thick undergrowth, we found a small clearing where an old traditional white Boddh flag, printed with ‘Om Mani Padam Hum’ was aflutter. The Lama told me that every time the flag flutters, God’s name goes into the air 1001 times.
From the clearing, we started our decent towards the Bumchur river. After walking down for about five minutes we came across a huge boulder which appeared to be about 30 feet high and with a length and breadth each of about 20 feet. It was leaning towards the east. Below it there was a rough platform on which were lying a number of white cloth flags with inscriptions on them in the Tibetan language.
The Lama bowed in deep reverence and started to ring his bell and chant hymns. He also laid on the platform a new white cloth flag as his offering. He then showed the marks of the bodies etched on the boulder. These were about ten feet above the ground. There appeared the impressions of two bodies etched on the boulder one of a bigger man and the others of a small one. The Lama told me that the bigger one was that of Guru Nanak’s and the smaller ones were of his companions. The impression of the head, the shoulders, the arms and the upper part of the bodies were very clear. It did not look as if they had been chiseled but naturally hewn. Since I had no means of verifying the veracity of these marks, I did not question the authenticity of what the Lama said and bowed my head in reverence.
After that, the Lama took me further down through a cave and from its farther end we could see the beautiful rivulet, Bamchu flowing by. Down below, at one corner, I could clearly see the white and black pebbles lying at the bottom.
The lama bent over the small pool. Chanting Guru Nanak’s name, he took out a stone from the pool; it was white. He was too happy. When I enquired as to what he had wished, he told that he had wished for another son. I was astonished at his material attachment despite being a Lama. A junior commissioned officer Subedar Surat Singh Yadav, an Ahir from Haryana, who had accompanied us too did the same and prayed for becoming a Subedar Major. He got the black one. I knew it was not possible for him to become one. They both insisted that I too try for one. I had nothing on mind, as God has always been kind to me. However, a momentous thought came to me, “Why not wish to make a Guru’s place of worship at the place if the Guru had come here?” Having wished this, I took out a pebble and found it to be white. Hence I pondered over the complete question; I considered it impossible to construct a place of worship at such a remote place, where besides bringing the construction material from the low lands in Assam, reaching and clearing the forest were the major problems. I thought it better to consider it as a bad joke. Moreover this was the aftermath of 1984 riots, when we could not think of doing such things.
However, my Subedar was quick to respond. “There will have to be a place of the Guru’s here”, he assumingly said. “But how I alone can make a place in such a difficult area?” I raised my doubt. “Why do you feel alone Sahib? We all will make it,” added the burly Subedar. “We will make Guru Nanak’s place here. It is His wish,” said the Lama authoritatively. I was in a divided state of mind, but the other two had already started playing this idea in their minds seriously.
“We should not alter the originality and serenity of this place and keep it as it is”, said Subedar Surat Singh. “Better place for the Gurudwara will be the triangular area between the two rivulets; that is within the limits as prescribed by the religious edicts”. Subedar Surat Singh further said, “It should be within 500 yards of the place of event,” he explained. I was unaware of all this. As we walked across to the place and examined the area, I found the Lama to be in meditation sitting on a stone. I found the area to be flat but full of big trees and with thick under growth. However, it was not slushy because of the close flowing stream and the slope of the land into the streams.
Near Pemoshubu, there is a hill at Segong Dorgilling on the top of which there is one Gompha (Lama Temple). Along with Lord Buddha’s idol it has a life sized idol of Guru Nanak, which the Membas (local tribe) worship. A regular fair is held in the month of January at this place. A Lama told the author, “The monastery had a book of Guru’s Shabds in their language which was destroyed in a fire about fifty years ago”. The head Lama of this monastery had been visiting Gaya as well as Amritsar.
Guru Nanak in Leh
Guru nanak is stated to have visited some eastern countries like Burma and Indonesia and then Gone to China and through Yarkand entered Leh. A Gurdwara at Nimmoo commemorates Guru nanak’s visit to the place. “Legend has it that a few hundred years ago when Nanak Shah was returning from Yarkand he halted there for sometime. His fame had spread far and wide. Becoming jealous of Nanak Shah’s great virtues a local demon or some other faqir rolled down the huge boulder from a hill to kill Nanak Shah. But by a miracle Nanak Shah walked out unhurt and unscathed leaving a deep impression cast in the stone. Army Engineers of Border Roads constructed a Gurdwara near the place to commemorate the event. The Gurdwara is famous as Pathar Sahib. Gatherings on Sunday and Gurpurabs are attended by the Sikhs serving in the area and local Ladakhis.
Guru Nanak also visited Karu. “There are two small hutments near Karu where the people worship only Guru Nanak and no other God. It shows the impact of Guru’s visit to the place. No Gurdwara has yet been built there. Guru Nanak’s next visit was to Hemus Gompha 40 km south of Leh where he held discussions with Lamas. Many people in Hemus believe that foundation stone of the Hemus Gompha was laid by Guru Nanak. From Leh, passing though Karu and Hemus, he moved towards Skardu. The Guru passed through Bimu, Khaltse Sarkot and Pask along Zanskar River and reached Skardu.” There used to be an ancient Gurudwara before 1949. However its present state is not known.
All the above areas were the places where Guru Nanak came in contact with Lamas. Guru Nanak followers are from Karmapa-Nyingmapa sects which number around 1 lakh (one hundred thousand). These Lamas have their Gomphas where they have established statues of Buddha and other Lamas. Karma Pa and Nyingmapa sects Gomphas have large sized statues of Guru Nanak as both these sects worship Guru Nanak till date. They have been the regular visitors of Sri Harimandar Sahib, which they consider a place of Nanak Lama, but lately they have stopped coming in large numbers as they say that the sewadars there have been treating them very badly. These are devoted Sikhs who follow Guru Nanak’s ideals to the core and have the verses of Guru Nanak translated in Tibetan. We must establish regular contact with them and bring them amidst us with due respect and honour.
Sialkot
Sialkot was visited twice by Guru Nanak. First time he held discourses with Hamza Ghaus, a seer who had shut himself in a domed room and was praying for the destruction of the town because one of the residents because one of the resident who promised his son to the seer did not fulfil his promise. Guru Nanak argued him out of his resolve telling him how sinful it would be to punish the entire population for the fault of a single citizen. The Guru explained him that if there is one unwise person there may be many wise people as well who may be affected by his curse unnecessarily. He asked Hamza Ghaus if he understood the meaning of Truth and falsehood. The seer was not very clear of it. To clear this he sent his companion Mardana to buy a piece each of truth and falsehood. Mardana went to the city and searched for the same. No one except Bhai Moola was able to give the answer. He wrote ‘marna sach’ (True is Death) and ‘jiona jhooth[56] (living is falsehood). The seer was very much impressed at the wisdom of Bhai Moola and repented at his resolve for destruction of the entire city as it would have also destroyed such wise persons as Bhai Moola. Guru Nanak met Bhai Moola along-with his companion and Hamza Ghaus.
Udasi to West
Recently new facts about Qazi Ruqun-ud-Deen of Mecca Mosque, a devout follower of Guru Nanak have come to light where he has been stoned to death on the order of Ameer of Mecca because he followed and propogated Guru Nanak’s teaching instead of Islam. Name of Ruqun-ud-Deen appears in 3 Janamsakhis: Puratan Janamsakhi (pp.105-107)[57], Janamsakhi B 40 (p.66)[58] and Janamsakhi Bhai Mani Singh (pp. 379-389)[59]. In a recent paper by Prof. Himmat Singh [60] details of Ruqun-ud-Deen also appear in three recently located manuscripts ‘Syahto Baba Nanak Faqir’ (1509 AD)[61] written by Taj-u-deen Naqshbandi, Twareekh-i-Arab’(1505-06 AD)[62] written by Khwaja Zain ul Abideen[63] and Gunitusalehin (1506-07) written by Abdul Rahman.[64] According to Puratan Janamsakhi, Ruqun-ud-Deen was a Qazi and was present at the famous Mecca mosque during Guru Nanak’s visit to Mecca. Reaching Mecca, Guru Nanak slept keeping his feet towards Qaba. Ruqun-ud-Deen asked him not to do so since feet should not be towards God’s home. Guru Nanak asked him to move his feet to the direction where God is not present. Qazi Ruqun-ud-Deen caught Guru Nanak’s feet and moved. In whatever direction he moved Guru’s feet the Qaba followed. Astonished Ruqun-ud-Deen kissed Guru’s feet and asked his name and held discussions with him.[65] Ruknuddin asked Nanak: “Fala Allah mazabo”? (What is your religion?) Guru Nanak responded: Abdulla Allah la mazaboo” (I am a man of God and belong to no religion.) This was one of many questions and answers from Guru Nanak’s dialogues during his Middle-East Visit. Details of ‘Makke di Goshat’ are given thereafter in which Guru sang his hymn ‘Yak arz guftam pes(i) tu dargos kun kartar’. (Mahla 1; Tilang, Sri Guru Granth Sahib Ji, p. 721).
‘Syahto Baba Nanak Faqir’(5) whose writer Taj-u-deen Naqshbandi had joined Guru Nanak’s party from Iran and recorded daily movements of Guru Nanak, wrote about this event as well. According to him, Guru Nanak moved from there to the Qabristan of Mecca and stayed there for three days. Mardana started his music (in accompaniment of Guru Nanak’s hymns). The people of Arab gathered in the presence of Guru Nanak. Heaps of dates and pots of milk were presented by these devotees. At the end of the music, Guru Nanak delivered a sermon. Qazi Ruqun-ud- Deen, Khwaja Zain-ul-aab(i) Deen (writer of Tareekh(i) Arab), Qazi Gulam Ahmed (Richest man of Mecca) and Ibni Aswad , the head of Quresh tribe and heads of Budhu tribes were also present then. The hymn ‘Yak Arz Guftam’ became a fad for Qazi Ruqun-ud-Deen.
Khwaja Zain-ul-aab(i) Deen the writer of Twareekh(i) Arab, was present in Qabristan of Mecca. He wrote in the chapter Bab-ul-Mecca of his book ‘Twareekh-i-Arab’ (p. 300): The sermon of Guru Nanak was heard by 300 followers. Ruqun-ud-Deen went into deep meditation. Thereafter Ruqun-ud-Deen never went back to his home and remained in meditation in a cave till he was put to death by the fundamentalist regime.When Amir of Mecca came to know that the Muslims are following an infidel, he issued fatwas. These fatwas (religious orders) were;
1 Ruqun-ud-deen will be stoned to death.
2. Ruqun-ud-Deen’s entire property will be confiscated.
3. The Khwesh tribe, the follower of Guru Nanak is ordered to leave the country.
4. Each followers of Guru Nanak ‘to undergo beating by 30 lashes and to be without food for 11 days.’
5.They will then be burried in sand dunes.
6. Before this they will be taken on camels around the city with blackened faces.
7. They will be hung upside down.
8. The strongest follower of Guru Nanak (Ruqun-ud deen) will be burried in ground till his chest and then stoned to death.
Since it was announced in the city that a criminal is being stoned to death; the citizens thronged to watch the event. The citizens of Mecca gathered round with stones….The writer of Twarikh-e-Arab sums up this event saying: “The sacrifice of Ruqun-ud-Deen was special.Watching the sacrifice, 50% of the onlookers became followers of Nanak”. This is how the number of followers of Guru Nanak increased with each sacrifice.
Amir of Mecca sent his men to locate and eliminate Guru Nanak as well. Abdul Rahman the writer of another book Gunitusalehin (1506-07) was one such person assigned the job. He wrote about his encounter with Guru Nanak in his book: “When I was driving my horse with speed and hurry; my horse stopped abruptly. I tried to move him by kicking and hitting but the horse did not move. I lifted my head to find in front that at a distance of 100 yards the faqirs were seated. The elderly person in the midst of them had a brightened face and an aura around of him more powerful than thousands of suns. This brightness shut my eyes and I had a revelation that I was about to commit a crime. The horse proved better than me who saved me from committing this crime even though I gave him lashes to advance. In front of me is the same Godly person who had moved Mecca mosque. Shah Sharaf and Ruqun-ud-Deen became his devout followers. He has rightly spread the True Name of God among the Arabs and is now in front of me. I regained my senses and thought of doing the right. I immediately saw the reason; left my horse and shoes and fell at his feet.” This is how the person who had come to kill Guru Nanak turned his follower. Ruqun-ud-Deen had become a devout follower of Guru Nanak and was put to death because of his following of Guru Nanak. Ruqun-ud-Deen can thus be considered as the first martyr of Sikhism. His two tribes Khwesh, Sibi and Budhu migrated immediately from Mecca to Tirah area of Afghanistan where they are now permanently settled and have faith in reciting Japuji Sahib till date. Guru Nanak Dev Ji visited district Surkh-Ro-d of Nangarha-r Province in Afghanistan on his return from Baghdad and Mecca to India in the 16th century.
At that time the locals in this region had a water shortage. They asked Guru Nanak for help and said to him “You are a messenger of God, please pray to God to relieve us from the water shortages”. Guru Nanak listened to their problem and acted upon by pointing a stick to the nearby ground where a spring of water surfaced. There was no water shortage at this place from that day onward. The water needs of locals were fulfilled. Henceforth Sri Chashma Sahib has become a place of pilgrimage. Thereafter, Guru Nanak Dev Ji went to the Jalalabad and stayed there for 40 days. There now is a Gurdwara called Guru Nanak Darbar is situated in Jalalabad. Everyday after bathing in the Kabul River, he taught message of mutual respect and universal brotherhood in Jalalabad. In that Gurdwara, there is a historical well where Guru Nanak Dev Ji gave sermons. His following increased day by day.
Dr H.R. Gupta, the well-known historian, writes, "Nanak's religion consisted in the love of God, love of man and love of godly living. His religion was above the limits of caste, creed and country. He gave his love to all, Hindus, Muslims, Indians and foreigners alike. His religion was a people's movement based on modern conceptions of secularism and socialism, a common brotherhood of all human beings. Like Rousseau, Nanak felt 250 years earlier that it was the common people who made up the human race Ihey had always toiled and tussled for princes, priests and politicians. What did not concern the common people was hardly worth considering. Nanak's work to begin with assumed the form of an agrarian movement. His teachings were purely in Puniabi language mostly spoken by cultivators. Obey appealed to the downtrodden and the oppressed peasants and petty traders as they were ground down between the two mill stones of Government tyranny and the new Muslims' brutality. Nanak's faith was simple and sublime. It was the life lived. His religion was not a system of philosophy like Hinduism. It was a discipline, a way of life, a force, which connected one Sikh with another as well as with the Guru."' "In Nanak s time Indian society was based on caste and was divided into countless watertight Compartments. Men were considered high and low on account of their birth and not according to their deeds. Equality of human beings was a dream. There was no spirit of national unity except feelings of community fellowship. In Nanak's views men's love of God was the criterion to judge whether a person was good or bad, high or low. As the caste system was not based on divine love, he condemned it. Nanak aimed at creating a casteless and classless society similar to the modern type of socialist society in which all were equal and where one member did not exploit the other. Nanak insisted that every Sikh house should serve as a place of love and devotion, a true guest house (Sach dharamshala). Every Sikh was enjoined to welcome a traveller or a needy person and to share his meals and other comforts with him. "Guru Nanak aimed at uplifting the individual as well as building a nation."
The new spirituo- moral thesis Guru Nanak introduced and the changes he brought about in the social and spiritual field were indeed radical and revolutionary. Earlier, release from the bondage of the world was sought as the goal. The householder's life was considered an impediment and an entanglement to be avoided by seclusion, monasticism, celibacy, sanyasa or vanpraslha. In contrast, in the Guru's system the world became the arena of spiritual endeavour. A normal life and moral and righteous deeds became the fundamental means of spiritual progress, since these alone were approved by God. Man was free to choose between the good and the bad and shape his own future by choosing virtue and fighting evil. All this gave "new hope, new faith, new life and new expectations to the depressed, dejected and downcast people of Punjab."
Guru Nanak's religious concepts and system were entirely opposed to those of the traditional religions in the country. His views were different even from those of the saints of the Radical Bhakti movement. From the very beginning of his mission, he started implementing his doctrines and creating institutions for their practice and development. In his time the religious energy and zeal were flowing away from the empirical world into the desert of otherworldliness, asceticism and renunciation. It was Guru Nanak's mission and achievement not only to dam that Amazon of moral and spiritual energy but also to divert it into the world so as to enrich the moral, social the political life of man. We wonder if, in the context of his times, anything could be more astounding and miraculous. The task was undertaken with a faith, confidence and determination which could only be prophetic.
It is indeed the emphatic manifestation of his spiritual system into the moral formations and institutions that created a casteless society of people who mixed freely, worked and earned righteously, contributed some of their income to the common causes and the langar. It was this community, with all kinds of its shackles broken and a new freedom gained, that bound its members with a new sense of cohesion, enabling it to rise triumphant even though subjected to the severest of political and military persecutions.
Universalisation
To propagate this he travelled widely around the globe; met the kings and courtiers, qazis, mullahs, siddhas and pundits, the controllers of states as well as the religious leaders along with the ordinary people. He conveyed to the powerful that they being the creation of the same God as others; are in no way higher and better than others hence should oppress no one. All have equal right on God; all have equal right to survive and to live peacefully and enjoy their hard labour. They must share rather than snatch. He thus conveyed the message of Truth, Truthful Conduct, Unity of God, brotherhood, service to humanity and peaceful living to all. Message being universally acceptable was accepted by all instantly.
Guru Nanak’s philosophy was not just a theoretical but a practical philosophy as well. It was a way of life, which is being applied till date and has the characteristics of application for all the times to come. He practiced the noble ideals of hard work, recitation of God’s Name and sharing of earnings (Kirat Karna, Nam Japna and Vand Chhakna). He also planned and executed his ideals of equality, fraternity and brotherhood. He explained that there was only One God from whom the entire universe originated; and the Order of the same God prevails all over the universe. He is superior to all. To convey his superiority the Guru semiotically named God as Raja (ruler), Rajan-Raja, Shah, Sultan, Patshah (King), Shahan Shah (Emperor). The Guru saw before his eyes kings defeating kings and devouring their empires. This led to say that the God was a True King- Sacha Patshah and his empire was everlasting-Nischal Raj.https://www.sikhphilosophy.net/#_edn1 ‘My Lord is perfect, His throne is secure-God’s palace is beautiful; it is adorned with bright gems, rubies, pearls and diamonds. It is surrounded by a golden fortress and is an abode of pleasure’.[ii] ‘There is only One Father (God) and we all are His children. Various paths (religions) have been adopted by various people to reach the One and the Same God. Only an expert guide (Guru) can help one understand His Order through His Word’.
ਏਕੋ ਹੁਕਮੁ ਵਰਤੈ ਸਭ ਲੋਈ ॥ ਏਕਸੁ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥ 1 ॥
ਰਾਹ ਦੋਵੈ ਖਸਮੁ ਏਕੋ ਜਾਣੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹੁਕਮੁ ਪਛਾਣੁ ॥ 8 ॥
ਸਗਲ ਰੂਪ ਵਰਨ ਮਨ ਮਾਹੀ ॥ ਕਹੁ ਨਾਨਕ ਏਕੋ ਸਾਲਾਹੀ ॥ (ਪੰਨਾ 223)
Those who fight adopting different paths to reach Him are merely engaging in unnecessary controversies.
ਏਕੁ ਸਾਹਿਬੁ ਦੁਇ ਰਾਹ ਵਾਦ ਵਧੰਦਿਆ ਜੀਉ ॥(ਪੰਨਾ 688:13)
To give practical shape to this philosophy of equality of the entire humanity, Guru Nanak started the institutions of sangat (congregation of the holy) and pangat (all having meals together on one platform). He practically tried to remove the differences of caste, creed, high-low etc.[iii]
The teachings of Guru Nanak are practical hence his Sikhs too are practical like him, “always up and doing bubbling with energy, ready to be yoked to solve the problems of life”. They are never afraid to put their hand to any type of work that comes their way. They strive hard in every service to make it a success. By sheer dint of hard work, they have won a place for themselves in their occupation and profession. The world knows them as special brand of soldiers, both of peace and war. With his hand at the handle of the plough or at the steer of a tractor the Sikh is the hardiest peasant who becomes one with land for raising the crops.[iv]
Guru Nanak’s philosophy can be summarized[v] as under:
1. God is the only Creator of the entire universe and none else. Only God’s order is prevalent everywhere and no else.
ਦੂਜਾ ਕਉਣੁ ਕਹਾ ਨਹੀ ਕੋਈ ॥ ਸਭ ਮਹਿ ਏਕੁ ਨਿਰੰਜਨੁ ਸੋਈ ॥ (ਪੰਨਾ 223:1)
ਏਕੋ ਹੁਕਮੁ ਵਰਤੈ ਸਭ ਲੋਈ ॥ ਏਕਸੁ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥ (ਪੰਨਾ 223:7)
He only is worth worshipping; no one else; other gods or idols are not to be worshipped.
ਆਪੇ ਪਟੀ ਕਲਮ ਆਪਿ ਉਪਰਿ ਲੇਖੁ ਭਿ ਤੂੰ ॥ ੲੈਕੋ ਕਹੀਐ ਨਾਨਕਾ ਦੂਜਾ ਕਾਹੇ ਕੂ ॥ 2 ॥ ਪਉੜੀ ॥
ਤੂੰ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪਿ ਬਣਤ ਬਣਾਈ ॥ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਕੋ ਨਹੀ ਤੂ ਰਹਿਆ ਸਮਾਈ ॥ ਮਃ 1 ॥
2. Human light is part of the Eternal Light. Merging back into the same light is the only purpose of life of human beings.
ਜੋਤਿ ਭਈ ਜੋਤੀ ਮਾਹਿ ਸਮਾਨਾ ॥(ਪੰਨਾ 222)
3. The Eternal Truth can only be attained by destroying ego and understanding God’s Order. To act according to His Will (ਹੁਕਮ ਰਜਾਈ ਚਲਣਾ’ ਜਾਂ ਭਾਣਾ ਮੰਨਣਾ) is the only true way of life (ਗਾਡੀ ਰਾਹ)
4. To move on the above path one has to recite God’s Name. (Nam Simran). Through regular recitation only one can create the environment for acceptance of God’s Will. One must serve the humanity and attach the mind to the God.
ਗੁਰਮੁਖਿ ਦੀਸੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਸੇਵਾ ਸੁਰਤਿ ਏਕ ਲਿਵ ਲਾਇ ॥ (ਪੰਨਾ 222)
5. Only a Guru can guide one on this path and become a true model. On his guided path one can unite with the God. For Sikhs this Guru is the Sabd Guru now:
ਸਬਦੁ ਗੁਰ ਪੀਰਾ ਗਹਿਰ ਗੰਭੀਰਾ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਬਉਰਾਨੰ॥ (ਪੰਨਾ 635)
6. Man is a social being; for him a good company helps immensely in life change. Guru Nanak stressed on the need of the company of the holy. It is a congregation where the holy-men get together and discuss Guru’s Word and perform keertan (singing in a religious congregation).
ਸਤਿਸੰਗਤ ਕੈਸੀ ਜਾਣੀਐ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ॥
ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ॥ (ਪੰਨਾ 72)
7. World is a place of work for the human beings. To be work oriented is the right way of life. Escapism is not the right attitude.
ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ॥ (ਪੰਨਾ 1245)
8. To get rid of attachments to maya is essential. One must live remaining attached to God even in the world thereby he can save himself from the attachment to maya.
ਮਾਇਆ ਮਗਨੁ ਪਰਮ ਪਦੁ ਦੂਰਿ ॥ ਨਾਮਿ ਬਿਸਾਰਿਐ ਸਭੁ ਕੂੜੋ ਕੂਰਿ ॥ (ਪੰਨਾ 226:7)
9. He propagated good conduct. The essence of good conduct is acquisition of goodness and shunning from evil.
ਅਉਗਣ ਛੋਡਹੁ ਗੁਣ ਕਰਹੁ ਐਸੇ ਤਤੁ ਪਰਾਵਹੁ॥ (ਪੰਨਾ 418)
ਸਾਝ ਕਰੀਜੈ ਗੁਣਹ ਕੇਰੀ ਛੋਡਿ ਅਵਗਣ ਚਲੀਐ॥ (ਪੰਨਾ 766)
10. Worshipping gods and idols, casteism, ritualistic baths, heaven and hell, purity and impurity, fasts, good and bad omens, mantra and jantras etc., are all futile hence must be shunned.
Combining knowledge, effort and meditation, he created Nam Marg a common path for all. He combined knowledge and practice and preferred meditation with love.https://www.sikhphilosophy.net/#_edn1 One must not desert the world. One must live in the world and take part in the religious and social development and act towards service of the people.
ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ॥ (ਪੰਨਾ 26)
But one must live in the world without getting attached as a lotus or duck remains unattached from the water
ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ॥
ਸੁਰਤਿ ਸਬਦਿ ਭਵ ਸਾਗਰੁ ਤਰੀਐ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ॥ (ਪੰਨਾ 938)
While living a social life one must work towards welfare of all.
ਸਤਿਗੁਰ ਕੀ ਐਸੀ ਵਡਿਆਈ॥ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਵਿਚੇ ਗਤਿ ਪਾਈ॥ (ਪੰਨਾ 661)
Impact
Guru Nanak’s followers have been counted to be 14 million in the world at present according to a study.[72] Many like Sindhis, Nanakpanthis, Nirankaris, Radhaswamis, Sikligars, Wanjaras, Satnamis, Joharis, Karmapas may not stand according to the terminology of a Sikh but they remain the followers of Gurui Nanak. Since Guru Nanak’s advent around 10 generations have passed. It means his following has been around 100 millions so far. The increase in following of Guru Nanak has been in a continuous progression. The nine Gurus in succession were so enmeshed into his teaching that they very strictly followed the philosophy set by Guru Nanak. They even did not differentiate themselves from Guru Nanak with their names and recorded themselves as mahla or a connective number of body e.g mahla 5 meaning Guru Arjan the fifth body of Guru Nanak’s jyoti or soul. This continuous jyoti transfer was permanently enshrined in Sri Guru Granth Sahib by the 10th Master. Sri Guru Granth Sahib is the real essence of the overall philosophy propagated by Guru Nanak which has been regularly followed till date among all his Sikhs. The essence of Sri Guru Granth Sahib, the mantra ‘Ik ongkar’ further expanded to is ‘mool mantra’ (Ik ongkar to Gurparsad(i)) the essence of Sri Guru Granth Sahib and the exposition of this essence in Japuji. The expansion goes on developing exponentially maintaining “Ik Ongkar”as the fulcrum and philosophy of Japuji. Guru Nanak’s teaching are thus the key to Sri Guru Granth Sahib. Now Sri Guru Granth Sahib is revered not only among his ardent followers; the Sikhs but also among many others. It has the propensity to be accepted as global guide in this strife ridden world to spread peace, tranquility, equality, fraternity and brotherhood.
Guru Nanak’s belief in the unity of God and selfless service of mankind has given to the Sikhs their character of unwavering faith in God and Guru and in patriotism and sacrifice with which they not only freed their country from under the yoke of oppressors and usurpers in the eighteenth century but also carved for it, under Maharaja Ranjit Singh in the first half of the 19th century, a place of strength and honour on the international map and made a gift of it to India to stand as a sentinel on its northern frontier to defend it against all future invasions from that quarter.[73]
Conclusion
Analyzing the philosophy of Guru Nanak, Dr. Rattan Singh Jaggi wrote: Guru Nanak did not enter into the theories of philosophy. It can be considered from three main aspects: (a) God, soul and the universe (maya) (b) Name of God, Guru and the mind and (c) Good conduct both religious and social. Full of love for God, his soul uttered certain sounds which turned out to be the philosophy of Guru Nanak.[74] Guru Nanak’s philosophy can thus be termed as that of love for the God and His creation. Equality, fraternity and common brotherhood remains the spirit. Its practicality is in ‘Naam Simran’ and ‘service to the society’ and in hard labour, recitation of God’s Name and sharing the earning (Kirat Karna, Naam Japna Vand Chhakna). It has universal application hence accepted universally and has the bright future of its acceptance to the future generations.
References
[1] Guru Nanak’s Travels to Himalaya & East Asia Region- A New Light: National Book Shop, New Delhi, 1995
[2] op cit
[3] op cit
[4] Janam Sakhi Walait Wali, Kirpal Singh(Dec 1969) Janamsakhi Prampra, Punjabi University Patiala, p.9
[5] JanamSakhi Meharban, Kirpal Singh, (Dec 1969), Janam Sakhi Prampara, p.85-89
[6] Janamsakhi Bhai Bala, Kirpal Singh, (Dec 1969), Janamsakhi Parampara, p.240
[7]Walait Wali Janam Sakhi, Kirpal Singh,(Dec 1969) Janamsakhi Prampra, Dec1969, p.9
[8] ibid
[9] . Sri Lanka
[10] Himalayas: Dr Dalvinder Singh Grewals’s three books: Guru Nanak’s Travels to Himalaya & East Asia Region- A New Light: National Book Shop, New Delhi, 1995, So Than Suhawa, SGPC, Amritsar, 2005 and Amazing travels of Guru Nanak, SGPC, Amritsar,2005
[11] Taj-u-deen Naqshbandi (1509 AD, unpublished) Syahto Baba Nanak Faqir, original in Mecca State Library, translated into Punjabi by Sayyad Prithipal Singh in 1927-30, presently with Prof Himmat Singh (Reference 4), Twareekh-i-Arab, translated by Mohammed Iqbal, manuscript presently with Prof Himmat Singh (Reference 4), Khwaja Zain ul Abideen (1505-06 AD, unpublished)
[12]Dr Chahal
[13]
[14] Janamsakhi Walaitwali, p. 12-13
[15] Janamsakhi Bhai Bala , p.253
[16] Janam Sakhi Meharban, p132
[17] Janamsakhi Meharban, p. 123
[18] ibid p. 136
[19] Historical Gurdwaras,
[20] Janamsakhi Meharban, p 134
[21] Janamsakhi Meharban p.135
[22] ibid p135-6
[23] Historical Sikh Shrines, p341-2
[24] Chandu lal the minister in Hyderabad court constructed five gurdwars in in the first half of 19th century to commemorate guru Nanak’s visit to the south. These five places are Gantoor, Kanchipuram, Trivanmallai, Sri Rangam and Rameshwaram. The gurdwara at kanchipuram, Trivanmallai and rameshwaram remained under the control of Mahant Narinder Nath of Jullunder till they were taken over by the Sikhs of Tamilnadu. Now the control of all these gudwaras have been taken over by the local sikh sangats.
[25] Article by Col. Dr. Dalvinder Singh Grewal Retrieved from "Guru Nanak in Maharashtra - SikhiWiki, free Sikh encyclopedia.
[26] Tazkara-I-Salateen-I-Deccan, Mohammed Abdul Jabbar Khan, P.499 4 Imperial Gazeteer, Vol 8, p 169-70.
[27] Brief History of Nanded: Gurdwara Board Sachkhand.
[28] Sahib Singh: Jivan Britant Guru Nanak Devji (Amritsar)
[29] Dr. Kirpal Singh , Janam Sakhi Prampra, Punjabi University, Patiala, p74.
[30] Giani Lal Singh Sangrur, Guru Khalsa Twareekh, Lahore Book Shop, 1944 (3rd Edn 1955), p93-4.
[31]Sir khohai peeah(I) malvani jootha mang mang khahee)11 (SGGS, Majh ki var, Mahala 1, p.149)
[32] Walait Wali Janamsakhi, Janam Sakhi Parampara, Ed. Dr. Kirpal Singh, p.43
[33] R.K.Dhas, Temples of Tamil Nadu , p.57
[34] R.K.Dass , Temples of Tamil Nadu, P.72
[35] Dr. Tirlochan Singh. Guru Nanak Dev , Delhi Sikh Gurdwara Parbandhak Board, Delhi, 1972, p196
[36] Sakhi Bhai Mani Singh in Janam Sakhi Prampara, ed. Dr. Kirpal Singh, p.353
[37] Mahima Praskash
[38] Dr. Trilochan Singh, ‘ New Historic Discourses’ in Sikh Review, September, 1963
[39] Janam Sakhi Bhai Bala, ed Dr. Kirpal Singh: Janam Sakhi Prampara, p.301
[40] Janam Sakhi Meharban, ed. Dr. Kirpal Singh ,p.117-118
[41] Sri Guru Granth Sahib, Gauri Astpadia, Mahla 1, p.223
[42] Janam Sakhi Meharban, ed. Dr. Kirpal Singh , p.118
[43] A Guide to Ramnath Temple, Rameshwaram
[44] R.K.Dass, Temples of Tamil Nadu, p.73
[45] Mahima Prakash p.163-164
[46] Sri Guru Granth sahib p. 233
[47] Ashok Kumar Kainth, a Punjabi historian working in Sri Lanka, claimed that he, along with other researchers, had recovered a 16th century inscription having reference to Guru Nanak's visit to Sri Lanka in 1511. Kainth, who originally belongs to Banga town of Shahid Bhagat Singh Nagar district of Punjab, was also part of the 22-member international team which had done extensive research to locate the geographical locations in reference to the Ramayana and geographically correlated several incidents mentioned in the epic with locations in Sri Lanka.
[48] Janam Sakhi Bhai Bala, ed. Dr.Kirpal Singh, p.318-320
[49] Janamsakhi Bhai Mani Singh, Ed. Dr. Kirpal Singh in Janam Sakhi Prampara, Punjabi university, Patiala, 1969, p.352
[49] Janamsakhi
[50] Janamsakhi Meharban, p216-7
[51] ibid p. 217
[52] Janamsakhi Meharban, p.218
[53] Tara Singh Narottam,
[54] Historical Sikh Shrines p. 68-9
[55] Janamsakhi Meharban, P. 218
[56] Guru Khalsa Twareekh p 95
[57] Shamsher Singh Ashok (ed.), (November 1969), Shiromani Gurdwara Parbandhak Committee, Sri Amritsar, p. 104:‘Tab Guru Baba Makke vich jai vadia…..jai kar(i) soi rahia. Pair Makke di taraf kar(i) ke suta. Tab pesi ki nivaz ka ka vakht(u) hoia. Tab Qazi Ruqundeen niwaj(i) karn(i) aaia. Dekh kar(i) aakhios: “ Ai bande Khudai ke! Tu jo pair Khudai ke ghar val(i) keete hain(i) Qabe ki taraf, so kio keete hain(i)? Tab Guru Babe aakhia,” Jit(u) val(i) Khudai ate Qaba naahi, ***(u) val(i) mere pair(u) kar(i) chhad(u). Ta Qazi Ruqundeen jat(u) val(i) Guru Babe de pair(u) fere ***(u) val(i) Makke da muhra (mehrab) firda jaave. Tab Qazi Ruqundeen hairan(u) hoi rahia. Pair chumios, aakhios, “Ai darves! Tera nau kia hai. Guru Baba sang a sabd(u) in Tialng Raag(u)…. ’
[58] Piar Singh (ed.) (1989) B.40; Janamsakhi Sri Guru Nanak Dev Ji, Guru Nanak Dev University, Amritsar, pp.66-67.
[59] Janamsakhi Bhai Mani Singh
[60] Himmat Singh (Prof) (2011), Guru Nanak Viaktitav: Ati parmaneek punravlokan, (Tatkaleen Arbi-Farsi srotan anusaar), paper published in seminar proceedings: Guru Kaal de Sarotan vich Guru Nanak Sahib: Jiwan te Shakhshiat, 22-23 November, 2011, Guru Nanak Dev University, Amritsar, pp. 135-140
[61] Taj-u-deen Naqshbandi (1509 AD, unpublished) Syahto Baba Nanak Faqir, original in Mecca State Library, translated into Punjabi by Sayyad Prithipal Singh in 1927-30, presently with Prof Himmat Singh (Reference 4)
[62] Twareekh-i-Arab, translated by Mohammed Iqbal, manuscript presently with Prof Himmat Singh (Reference 4)
[63] Khwaja Zain ul Abideen (1505-06 AD, unpublished)
[64] Abdul Rahman (1506-07), Gunitusalehin, manuscript presently with Prof Himmat Singh (Reference 4)
[65] Himmat Singh (Prof) (2011), Guru Nanak Viaktitav: Ati parmaneek punravlokan, (Tatkaleen Arbi-Farsi srotan anusaar), paper published in seminar proceedings: Guru Kaal de Sarotan vich Guru Nanak Sahib: Jiwan te Shakhshiat, 22-23 November, 2011, Guru Nanak Dev University, Amritsar, pp. 135-140
[66] Sher Singh, Philosophy of Sikhism, SGPC, Sri Amritsar, 1944 (Aug 2003), p.176
[67] SGGS, M.1., p. 262.
[68]Gurwinder Kaur (Dr.), Sri Guru Granth Sahib ji de tatt-Mimansk Sankalp, Akal Purukh, Srishti ate Jiv Atma, Gurmati Parkash, 10 Feb 2008.
[69] Ganda Singh , Dr. Guru Nanak’s Impact on History, Sikh Missionary College, Ludhiana
[70] Piara Singh Padam, Sri Guru Granth Sahib- Sidhantak Vichardhara, Gurmati Parkash, 10 February 2008.
[71] Op cit.
[72] Dalvinder Singh Grewal, The Sikh Review, Calcutta
[73] Op.cit.
[74] Rattan Singh Jaggi: (Dr.), Guru Nanak di: Vichardhara, p. 113
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