1. Guru Nānak Dev Ji
2. True Education
3. Shadow of the Cobra’s Hood
4. The Sacred Thread – Janeau
5. With the Physician
6. True Bargain - Sacha Sauda
7. At Modikhana
8. Na ko Hindu Na Musulman
9. The Qazi’s Prayer
10. Travels of Guru Nānak – Udasis
11. Feast of Malik Bhago
12. Visit to Haridwar
13. The Real Purity
14. Strange Boons
15. The True Worship – Āratī
16. Reformation of Kauda
17. Meeting the Sidhas on Mount Sumer
18. Sajjan, the Thug
19. Visit to Mecca
20. Light Given to the Pir of Baghdad
21. The Pride of Wali Kandhari Humbled
22. Babar’s Invasion of Punjab and Bloodshed
23. Kartarpur, the Holy City
24. Meeting with Baba Budha Ji
25. Dialogue with yogis at Achal Batala
26. Meeting with the Pirs of Multan
27. Guru Angad Dev Ji appointed successor
Guru Nānak | Biography | Short
1. Guru Nānak Dev Ji
Guru Nānak Dev Ji
Birth: In 1469 AD at Rai Bhoi ki Talwandi (now Nankana Sāhib, Pakistan)
Parents: Mata Tripta and Mehta Kalyan Das Ji
Sister: Bebe Nānakī Ji
Wife: Mata Sulakhaṇī Ji
Sons : Baba Sri Chand and Baba Lakhmi Das Ji
In 1499 AD while living at Sultanpur Lodhi, one morning Guru Nānak Sahib went to the rivulet Bein to take the bath, where he got immersed in Nām Simran and was blessed with Divine Realization.
Coming out of it, he gave His first sermon to the people ‘Na ko Hindu na Mussulman’- Neither there is any Hindu nor Muslim, means all are children of One God.
Guru Nānak Sahib undertook 4 journeys (Udasis) for the welfare of all, towards different directions:
He travelled extensively throughout the Indian sub-continent and apart from India he visited Sri Lanka, Mecca (Saudi Arabia), Iraq, Iran and Afghanistan.
He travelled for almost 20 years:
The purpose of these journeys was the welfare of humanity and to have a dialogue with other religious communities to reveal the way of truth.
Companion: During these journeys, his companion was Bhai Mardana; three Śabads are inscribed under his name in Guru Granth Sahib.
Bani: 974 hymns recited in 19 ragas
Vārs: 3-inMajh, Asa and Malar rāgas
Main Banis: Japu, Asa ki Vār, Pahare, Alahania, Kuchaji, Suchaji, Pati, Thītī, Āratī, (Dakhani) Ongkār, Bārah Maha, Sidh Gosti
Message: Recite Lord’s Name, Do honest earning and Share it with others
* Establishment of Sangat and Langar institutions
* Choosing the leader from the Sangat on the basis of qualities
* Collecting Bani and giving it the shape of a Śabad.
City Founded: Guru Nānak Sahib founded Kartarpur, a city on the banks of river Ravi in 1504
Contemporary Rulers: Bahilol Lodhi(r. 1451-89), Sikandar Lodhi(r. 1489-1517), Ibrahim Lodhi(r. 1517-30), Babar(r. 1526-30), Humayun (r. 1530-40)
Entrustment of Gurgaddi: Transformed Bhai Lehna as ‘Angad’ and installed him second Guru of the Sikhs.
Jotī-jot: In 1539 at Kartarpur on the banks of river Ravi (now in Pakistan)
Baba Nānak rescued this dark age and recited ‘Satnām’ mantra for one and all.
Guru Nānak came to redeem the Kaliyug.
(Bhai Gurdas Ji, Vār 1 Pauri 23)
Guru Nānak Dev Ji, the founder of Sikh religion and first of a succession of 10 Gurus, was born in 1469 AD at Rai Bhoi ki Talwandi, now called Nankana Sahib in Pakistan.
His father, Kalyan Das Ji, more commonly known as Mahita Kalu was a Patwari i.e. village accountant, in the service of Rai Bular, the local Muslim chief.
His father had a few acres of land of his own on which he raised cattle.
His mother’s name was Mata Tripta and had an elder sister Bibi Nānakī who loved her younger brother very much.
Guru Nānak was a precocious and gifted child who at the age of 5 asked questions about the purpose of life, and when sent to a Pandit to learn the alphabet,
surprised his teacher by composing an acrostic poem with a deeply philosophical and mystic significance. He narrated the meanings of alphabet in the praise of God.
The teacher was amazed at the keen intelligence of the child and commented,
“Nānak is some apostle of God, some saint, who has come to show the path of virtue to the mankind.”
His loving parents and sister were delighted to learn about his brilliance, but were concerned by his laxness in the tasks of daily life.
Once he was told to guard the fields from cattle and other animals. After making a round or two of the fields, he sat under the shadow of a tree and fell into meditation.
In the afternoon, the shadows began to change. The village chief, Rai Bular passed that way and from a distance he saw the child Guru lying under the tree.
Though sun was directly above him but his face was still in shade.
And the shade above Guru Nānak was not that of a tree, instead Rai Bular saw a cobra with his hood lifted high, providing shade to the Guru.
At the sound of men, the cobra disappeared into the fields and Guru Nānak also got up, with the name of God on his lips.
Rai Bular was now certain that Nānak was a great saint. He said to Mehta Kalu,
“Your son is indeed a Divine person and this town lives through his blessings.”
Guru Nānak let the cattle entrusted to his care to wander into a farmer’s field and trample his crop. But when the complaint reached the village chief, the fields were found intact on inspection.
At the age of 9, a ritual ceremony of wearing the sacred thread Janeau was arranged by the family. On seeing the priest preparing the sacred thread, supposed to protect the religion, Guru Nānak said,
The Pandit and other present there had never heard such words of deep wisdom.
From an early age, Guru Nānak was in continuing dialogue with the religious traditions and teachers of his time. He did not settle for the routine observance of rituals and rules.
The family grew anxious that Guru Nānak was emotionally or physically ill:
His father, Mehta Kalu summoned Haridās Ji, the physician, who examined the seemingly unyielding youth.
The physician took Guru Sahib’s arm to feel the pulse, while Guru Sahib was lying on a cot.
Guru Nānak pulled away his arm from physician’s hand and said,
At this moment, the physician stopped the examination and asked, “I am quite healthy, tell me about my illness which you are talking about.”
Guru Sahib replied,
The physician concluded that Guru Nānak had no need of healing, but was set for the healing of many.
Guru Nānak was often lost in thought and in deep meditation.
He showed no interest in worldly things.
His parents wanted him to lead a worldly life and therefore, married him to Bibi Sulakhnī. But the things didn’t make much difference.
His father, Mehta Kalu thought of sending his son to the nearby town to purchase items for the shop, so that he feel interested in business.
He gave 20 rupees to Guru Nānak and told him, “Go I to Chuharkhana with a companion and buy some articles, which can bring some profit.”
While passing through a thick forest along the way, Guru Nānak met some Sādhus. He came to know that they had been without food for many days. He thought,
“I was asked to make a profitable bargain. These hermits are so hungry, could there be a better deal than to feed them with the money given to me.”
He hurried to Chuharkhana and bought the necessary items for the Sādhus with the money. The hermits ate the food and accepted the clothes offered by Guru Nānak.
The hermits thanked Guru Nānak for the Seva and Guru Nānak advised them to leave the forests and return to their households. The hermits agreed to it.
This was the True Bargain (Sacha Sauda) done by Guru Nānak with 20 rupees. It is worth noting that 20 rupees of that time are equivalent to thousands (or lacs) of rupees today.
Guru Sahib, not only provided food and clothes for the hermits but also gave monetary assistance to them, so as to relieve them of the hardships of the life and make them return to their households.
An invitation came from Guru Nānak’s sister Nānakī and her husband Bhai Jai Rām for him to stay with them in Sultanpur.
Despite the sorrow of Mata Tripta at the departure of her son, there was hope that this new setting would energize Guru Nānak to practical life.
Guru Nānak gained employment as keeper of the Modikhana, government storehouse, in Sultanpur, from Nawab Daulat Khan Lodhi.
He fulfilled his duties and people who came for the provisions were satisfied with his good work. He distributed his own rations too among the needy, keeping for his needs only a small quantity.
Once, as Guru Nānak was weighing the provisions, he got struck at the number 13 (Tera) as Tera in Punjabi means Yours. And he started repeating - Tera, Tera...
The people coming to collect the provisions thought that it was meant for them.
On seeing Guru Nānak distributing the provisions while reciting His name “Tera, Tera...” and without properly weighing them, someone reported the matter to the concerned authority. They feared heavy losses in the store.
Guru Nānak was summoned to the court and asked for an explanation.
The accounts of the store were checked but it was found to be proper without any mistake and the quantity of material in the store was also matched.
Seeing this, Guru Nānak said,
“This is all in God’s will. He has himself done it. It is He who provides everything to us and it is only He who take care of us.”
Guru Nānak gathered a group of disciples for the worship of one God and meditation on the Divine Name.
A Muslim minstrel, Bhai Mardana (1459- 1534) joined him at Sultanpur, where they organized the singing of hymns, the sharing of a common meal, and urging people to a life of simplicity and righteousness.
Bhai Mardana accompanied Guru Sahib by playing on Rebeck (Rabāb) when the latter used to sing the glory of God in the form of Kirtan.
Guru Sahib’s family - wife and two sons (Baba Sri Chand and Lakhmi Dās) also joined him in Sultanpur.
One day Guru Nānak failed to appear for work following his early morning ablutions in the River Bein which flowed past the town of Sultanpur. He had been missing for 3 days and nights, and it was feared that he had drowned.
Rapt contemplation of God had brought him to an intimate communion with the Divine. He seemed to have received a call to go forth into the wider world to preach the vision bestowed to him.
The Puratan Janam Sakhi describes this mystical experience in terms of a direct encounter with the Divine; also Bhai Gurdas Ji, who says in Vār 1, Pauri 24 that Guru Nānak was invested with his commission in Sach Khand, the Abode of the Eternal One.
The first words that Guru Nānak uttered on reappearance were:
"Nako Hindu Na Musulman –There is no Hindu, there is no Musulman."
He announced to the world the good news of life lived in communion with the One God who is beyond the religious divisions created by humankind.
Guru Nānak said,
“All men are equal and they are judged not by their family, creed, caste or birth, but by their deeds.”
On hearing such words, the Qazi complained the Nawab,
“Nānak misleads the people by saying that we are neither Muslims nor Hindus. His views are wrong as one who performs Namaz and believes God is surely a Muslim.”
The Nawab sent representative to Guru Nānak to invite him to offer the evening Namaz with him.
Guru Sahib accepted the offer and they gathered in the mosque to offer Namaz in the evening.
Guru Nānak, however stood apart watching the Qazi and the Nawab offer their prayers.
At the end of the Namaz, Qazi asked, “Why did you not join us in the Namaz?”
The Guru replied,
The Qazi was much ashamed and said,
“But then you could have offered Namaz with the Nawab Sahib.”
“The Nawab was busy buying horses in Kabul”, said the Guru.
The Nawab also admitted that while offering prayers, his mind was roaming in the horse-market of Kabul.
The people present there were wonder-struck and exclaimed,
“He is a Divine Being who can read people’s mind!”
Guru Nānak had received his message of Śabad and now was ready to share it with the world. The true message has now been revealed to Him.
Guru Sahib was now 30 years of age. Leaving his family behind and taking Bhai Mardana with him as his sole companion, he left Sultanpur for 20 years of travelling.
His travels are grouped into 4 lengthy journeys (Udasis) to the east, south, north and west. At the end of each, he returned to the Punjab.
While his travels took him also to many lesser known destinations, Guru Sahib travelled as well to the pilgrim centres of different religions.
His dialogues with Pandits, Sadhus and Yogis of every sect, as with Mullahs, Pirs and Qazis, was not that of an uncommitted seeker, but that of a teacher.
Setting out on his travels, Guru Nānak visited Saidpur, present-day town of Eminabad in Gujranwala district of Pakistan.
There lived Bhai Lalo, a carpenter by profession, with whom Guru Sahib spent 3 days. Bhai Lalo served him with devotion.
That was the time when the Hindu administrator of the local Muslim chief, Malik Bhago had announced a grand feast to which all caste Hindus and saints and Sadhus of all religions in town and the vicinity were invited.
At the end of the feast, report reached Malik Bhago that Guru Nānak, a holy man had ignored his invitation and had instead chosen to dine with a low-caste carpenter.
Messengers were immediately sent to bring Guru Nānak to his house.
As Guru Sahib arrived, Malik Bhago spoke to him in resentful tones:
“How is it that you ignored my invitation to the Brahmā Bhoj (feast in honour of Brahmins and other holy men)? Or, is it that the food your casteless host serves you is better than mine?”
Guru Nānak said, “I eat what God sends. There are no castes in God’s sight.”
“Then, you should eat whatever is offered in this house.” Splendid food-items were thereupon summoned from his kitchen.
At the same time, Guru Nānak asked Bhai Lalo, who had followed him to the Malik’s mansion, to bring food from his house.
Guru Nānak took Bhai Lalo’s coarse bread in his right hand and Malik Bhago’s delicacies in the left. As he pressed both, milk dripped from Bhai Lalo’s coarse bread and blood from Malik Bhago’s delicacies. The entire assembly was lost in amazement.
Guru Nānak said to Malik Bhago,
After this event, Guru Nānak left Saidpur to travel to far-off places, spreading the message of God.
Guru Nānak reached Haridwar, where countless pilgrims had gathered for the holy bath in the River Ganges. On the banks of the river, Guru Sahib noticed that people, while bathing, were offering water towards East, to the rising sun.
Guru Sahib, too, stood in the water and with his back towards the sun, began to splash water in the western direction.
Seeing the resentment by the people, Guru Sahib asked them the reason for splashing water towards the East.
“We are offering water to our ancestors, now living in the upper world, the land of sun.”
Hearing the reply, Guru Sahib resumed his westward offering of water and said,
“I am pouring water to my fields in Punjab.”
At this the people laughed and said, “How is it possible? The water you pour falls in the Ganga itself. How can it reach your fields?”
Guru Sahib turned to them and asked,
“How far is the land where your forefathers now live?”
A clever one among them replied, “A few crores of miles,”
Guru Nānak said,
The gathering was silenced.
Guru Sahib came out of the water and addressed the gathering:
At Haridwar only, some Sādhus were preparing food.
Guru Sahib observed that the Sādhus had drawn a demarcation line around the kitchen, so that nobody makes the food impure by crossing the line.
Seeing this demarcation line in the kitchen Guru Sahib said,
“This kitchen is already impure, the line drawn by you is useless. When you entered the kitchen, you were accompanied by four low-born people.”
All of them looked around for those persons, but could not find none and asked Guru Sahib whom he is referring to. Guru Nānak said,
Guru Nānak Dev Ji dispelled the false thinking of the people through his teachings.
During the course of their travels, Guru Nānak and Bhai Mardana reached a village where its inhabitants cared only for enjoyment and fun.
They made fun of Guru Sahib and offered them no shelter or food. They were arrogant people who would listen to no good advice.
While leaving the village, Guru Sahib said, “May you continue to thrive here. ”
A few miles further on, they reached another village whose inhabitants were very hospitable and good. They greeted the guests and served them respectfully. People were of charitable nature, loving and kind-hearted.
Guru Sahib stayed in the village for a night. While departing, Guru Sahib blessed them with the words, “May God uproot you.”
On hearing this, Bhai Mardana surprisingly asked Guru Sahib,
“You have done strange justice. People who maltreated you, were blessed by you. And the kind-hearted inhabitants of this village have been cursed with ruination.”
Guru Nānak said,
Bhai Mardana, struck by this wise utterance, exclaimed,
“It is not possible to fathom the greatness of your mind.”
Guru Nānak reached Jagannāth Purī the land of temples on the sea-coast in Odisha.
There they saw the famous car- procession where people were dragging a giant 16-wheeled chariot of stone, in which was placed a figure of the Lord Jagannāth.
In the evening, worship (Āratī) of the Lord was to be held in the temple.
Countless lamps were burning. Silver and gold plates studded with jewels, flowers and incense were arranged for the prayer. Devotees moved the huge fans on their Lord, sang devotional hymns in sweet tones by ringing the bells.
The priests invited Guru Nānak to join the Āratī of the Lord.
Guru Ji replied,
“The figures made by human hands can in no way be called Jagannāth or The Lord of the Universe. The Formless One alone is the Creator. No human hands can ever create Him.
And the worship (Āratī) of the Divine Being proceeds eternally, it is going on. It is there for you to see, if you so desire.”
The priests asked in surprise,
“How is the Āratī going on eternally without anyone performing it?”
Guru Sahib recited the holy verses while Bhai Mardana played the Rabāb:
Gagana mai thālu ravi cadu dīpaka banē tārikā manḍala janaka mōtī.
Upon that cosmic plate of the sky, the sun and the moon are the lamps.
The stars and their orbs are the studded pearls.
Dhūpu mala'ānalō pavaṇu cavarō karē sagala banarā'i phūlata jōtī |1|
The fragrance of sandalwood in the air is the temple incense,
and the wind is the fan.
All the plants of the world are the altar flowers
in offering to You, O Luminous Lord. ||1||
Kaisī āratī hō'i.
What a beautiful Āratī, lamp-lit worship service this is!
Bhava khanḍanā tērī āratī.
O Destroyer of Fear, this is Your Ceremony of Light.
Anahatā sabada vājanta bhērī |1| |Rahā’u|.
The Unstruck Sound-current of the Śabad
is the vibration of the temple drums. ||1||Pause|| (SGGS, pg.663)
All present there listened to the noble Śabad of True Āratī and praised the greatness of the Guru.
Guru Nānak and Bhai Mardana arrived in the land of the Bhills (tribe):
The Bhills were pitch dark in colour, had blood-shot eyes and wore animal skin on their bodies. They lived by hunting wild animals and eating wild fruits.
Kauda, the man-eating Savage, caught Bhai Mardana who went a little away into the forest, all alone.
It was the usual practice of Kauda to catch lonely travellers, whom he kept prisoner with tied hands and feet for some days, and then kill them for the purpose of eating.
When Bhai Mardana did not return after a long time, Guru Nānak reached there in search of him.
Seeing the Guru’s divine face, Kauda trembled with a sense of guilt as he had not seen such a noble expression on anyone’s face before. His cruel heart melted.
Guru Sahib said, “My friend! Where is my companion? I want him back.”
Kauda at once untied Bhai Mardana and brought him before the Guru.
Guru Sahib advised Kauda to give up robbing, killing people and to earn his living through honest labour.
Kauda promised not to kill anyone and to follow the teachings of the Guru.
Visiting many places, Guru Sahib returned to Talwandi and stayed there for some period with his family.
After the stay in Talwandi, Guru Sahib again set out to carry the message of truth and holiness to the world full of sin and ignorance.
Passing through Kashmir and traversing the steep mountains and long tiring footpaths, Guru Nānak reached Mount Sumer, which was the abode of many sādhus and yogis.
As the mountains were almost inaccessible, the yogis living there were surprised to see Guru Sahib and asked, “What power has helped you in reaching this distant place?”
“I have thought of God alone always and worship Him with utter love and reverence. That power has led me here,” replied the Guru.
He further said, “When great souls like you have left the world and are hiding here, who would save the mankind and lead the ignorant to the right path?”
Guru Sahib advocated family life and social commitment.
The Sidhas-Yogis performed miracles with their magical powers:
They asked Guru Nānak to fetch a bucket of water from the nearby pool. But with their powers, they converted the water into pearls and rubies.
Guru Sahib realised their trick to trap him through temptations. He returned without filling the bucket and said that the tank was without the water.
When the Sidhas-Yogis saw that pearls and rubies could not even tempt him, nor could any magical powers lay any impact upon him, they bowed before the Guru.
Guru Nānak had a long conversation with the Sidhas and all their queries were answered by Guru Sahib.
Guru Nānak and Bhai Mardana, in the course of their travels, reached a town called Tulamba (now in West Pakistan).
On the path leading to the town, there were fine places of worship - a temple for the use of Hindus and a mosque for the Muslims. Besides these, there were good rooms where pilgrims were lodged for a comfortable stay by Sheikh Sajjan.
Sajjan used to serve the travellers very well and in the night, he would kill them, take all their belongings and throw the dead bodies in the secret well beneath the rooms.
Guru Nānak and Bhai Mardana reached the place where Sajjan stood wearing milk-white clothes, looking very much like a gentleman.
On seeing Guru Sahib, Sajjan thought that a rich man had arrived along with his servant, who must have dressed as a Sādhu to escape suspicion from the thieves.
Sajjan welcomed them, led them in and served them respectfully.
Before retiring at night, Guru Nānak recited a Śabad (hymn) while Bhai Mardana accompanied him on Rabāb. Guru Sahib said in the verses,
Hearing the verses, Sajjan stood up and fell at the Guru’s feet, saying to himself,
“All these verses are applicable to my own life and deeds.
This great man knows all my past misdeeds, he can in reality look within others.”
Sajjan begged forgiveness for his faults and confessed all his crimes.
Guru Sahib advised him to return the looted property in respect of persons whose names and places he knew, and also pull down the huge mansion which has been built with the earnings of sin.
Sajjan obeyed the master and became a changed man, engaged in noble life and Divine worship.
Guru Nānak set out for Mecca, the holy place of Muslims in Arabia, where they go for pilgrimage (Haj). After a long journey, completed partly on foot and partly on camel back, Guru reached there after many days.
At night Sahib lay down for rest in the holy walk around the shrine and fell asleep with his feet towards the Kaaba or the Holy Temple.
A Muslim pilgrim, finding the Guru thus asleep, flew into rage and said,
“Who are you and why are you lying with your feet towards the House of God?”
Soon a crowd of people gathered there.
Guru Sahib said humbly, “Brother! Tell me in which direction God does not live.”
With these words, a new light dawned on the man
- God lives everywhere, He lives in no particular place.
The pilgrim Hajis asked Guru Sahib, “Whether Hindu is great or the Muslim?”
Guru Sahib replied,
“Without good deeds, both will have to weep and wail, and also only by being a Hindu or a Muslim, one cannot get accepted in the court of the Lord.”
From Mecca, Guru Nānak and Bhai Mardana reached Baghdad, a big city in the country of Iraq.
Staying on the outskirts of the city, Guru Sahib gave a traditional holy call for prayers which surprised the people as they had never heard such a sweet and devoted call to prayers before.
The local Pir came and inquired about Guru Sahib and the sect to which he belong.
The Pir put several questions before the Guru, asking particularly whether God looks upon Hindus or Muslims as better.
Guru Sahib replied, “Superiority depends not on religion, but on good deeds.”
Guru Sahib answered many other questions to remove the Pir’s doubts on many points.
The Pir however doubted the Guru’s assertion that there are countless nether- worlds and upper-worlds. Guru Sahib enlightened the Pir about the existence of countless such worlds.
Guru Sahib placed his hand on the forehead of Pir’s son and asked the boy to close his eyes. Instantaneously, thousands of lower and upper worlds became visible to the boy’s inner eyes.
When the boy narrated all that he had seen in the brief moment of the inner vision, everyone present touched the Guru’s feet in reverence.
On his way back to Punjab, Gum Nānak and his companion Bhai Mardana arrived at a place called Hasan Abdal, now in West Pakistan.
They halted at the foot of a hill.
On the top of the hill lived a Muslim recluse known in those parts as Wali Kandhari.
Feeling fatigued and thirsty, and seeing no water in the vicinity, Bhai Mardana climbed up to the Wali’s hut and asked for water to quench his thirst.
Questioned as to who he was and what had brought him to that place, Bhai Mardana said that he was a musician and had come in company of a great saint, Baba Nānak.
Wali Kandhari refused to give him water and quipped instead that if his master was so accomplished a saint, he should not let his follower go thirsty.
Bhai Mardana walked back disappointed and told the Guru what Wali had said.
Guru Nānak asked Bhai Mardana to go once again and supplicate Wali with humility. Bhai Mardana obeyed, but returned only to report the failure of his mission.
Guru Nānak thereupon touched the hillside with the tip of the stick he was holding. Instantly, water spouted forth from that point and Bhai Mardana drank his fill.
But simultaneously Wali Kandhari’s reservoir on top of the hill began to recede and soon dried up. Wali, blind with rage, rolled down a big boulder towards the travellers.
Guru Sahib gently raised his arm and the rocky mass, as goes the tradition, stopped in its downward career as it came in touch with his palm (Panja, in Punjabi).
The impression of his palm was left on the stone which is still shown to the visitors to the place, now famous as Panja Sahib, the Holy Palm.
Guru Nānak and Bhai Mardana retreated towards Saidpur where Bhai Lalo was pleased to see Guru Sahib again.
Muhammad Babar, the Mughal king of Kabul, ransacked Saidpur, now called Eminabad in Pakistan, in 1520, Guru Nānak was an eye-witness to the havoc created during these invasions and was also taken captive at Saidpur.
Guru Nānak recited 4 hymns referring to the invasions of Babar, which are collectively known as ‘Babarvani’ in Sikh literature:
They are the outpourings of a compassionate soul touched by scenes of human misery and by the cruelty perpetrated by the invaders.
Through these hymns, Guru Nānak made a statement of his belief in God’s justice and in the ultimate victory of good over evil. In his words, Babar’s army was “the bridal procession of sins.”
Guru Nānak and Bhai Mardana were also among the captives and were ordered to be taken to prison as slaves. The Guru was given a load to carry and Bhai Mardana, a horse to lead.
But, says the Janam Sakhi, Guru’s bundle was carried without support and Bhai Mardana’s horse followed him without the reins.
Babar, when informed of this, remarked,
“If there was such a holy man there, I should not have destroyed the town.”
The Janam Sakhi continues,
“Babar kissed his (Guru Nānak’s) feet. He said, ‘On face of this Fakir, one sees God himself.’
Then all the people, Hindus and Musulmans, began to make their salutations.
The king spoke again, ‘O Dervish, accept something.’
The Guru answered, “I take nothing, but you must release all the prisoners of Saidpur and restore their property to them.’
Babar obeyed and all the prisoners of Saidpur were set at liberty.”
Guru Nānak Dev Ji established Kartarpur village on the right bank of the River Ravi, in the present Sialkot district of Pakistan and settled here at the end of his long journeys.
Guru Sahib spent the last two decades of his life with his wife and two sons at Kartarpur.
Those who wished to listen to Guru Nānak, would come there. Guru Sahib spoke to them about God, devotion and good deeds.
Daily prayer started early in the morning, followed by Holy Kirtan and everybody use to take food from the common kitchen (Langar).
Kartarpur became the principal seat of the Sikh faith.
As Guru Nānak was passing the village Katthu Nangal, a small boy Burha went up to him and making obeisance with a bowl of milk as his offering, prayed to him,
“O sustainer of the poor! I am fortunate to have had a sight of you. Absolve me now from the circuit of birth and death.”
Guru Sahib said, “You are only a child yet. But you talk so wisely.”
At this Guru Nānak Sahib pronounced the words:
“You are not a child; you possess the wisdom of an old man.”
From that day, Burha came to be known as Bhai Budha (meaning old man) and later, when advanced in years, Baba Budha Ji. He spent more time at Kartarpur where Guru Nānak had taken up his abode rather than his native village.
The Achal temple in Batala had been a place of pilgrimage visited by Sādhus from distant parts, especially during the annual fair held on the occasion of Śivarātri festival.
Guru Nānak visited this place at the time of one such fair from Kartarpur:
As Guru Sahib entered Batala, the name ‘Nānak’ spread everywhere among the crowds. Everyone began to say that Guru Nānak, the renowned saint, had come and they rushed to see him.
There Guru Sahib held a long discourse with the Nāth-yogis led by Bhangar Nāth. The yogi began by questioning Guru Sahib,
“Why have you soured the milk by adding vinegar to it?
Who obtains butter by churning sour milk?
Why, casting off the vestment of an Udasi,
you again adopted the life of a householder?”
Guru Sahib replied,
“It is you who have not been instructed properly.
You did not cleanse the vessel well, so the butter turned rancid.
You turned into an anchorite by abandoning the home-life,
and yet you go to beg at the doors of the householders.
You would have nothing to live by if they give you nothing. ”
The Yogis then tried to overawe Guru Nānak Ji with a display of their magical powers, and challenged him to show them a miracle.
But Guru Sahib condemned their wizardry and said,
“The magic of Siddhas is vain and futile. I rely on nothing except the holy fellowship and the Word. Besides the True Name, I possess no other miracle.”
Guru Sahib believed that no one should attempt a miracle and disturb the law of God.
The Siddhas were contented with the Guru’s Word.
From Batala, Guru Nānak Sahib set out for Multan, which had been a prominent centre of Muslim piety.
As Guru Sahib arrived at Multan, the Pirs of Multan brought to him a bowl overflowing to the brim with milk. By this gesture they meant to say that the place was already full of religious teachers.
Guru Nānak laid upon the milk-bowl a jasmine petal indicating thereby that he would still find room for himself without displacing anyone.
And Guru Sahib mingled there as do the waters of the Ganges and the sea.
Many inhabitants of Multan turned out to listen to Guru Sahib, among them were descendants of famous Muslim saints.
From Multan, Guru Nānak visited Pakpatan, a centre of Muslim Pirs on the banks of river Sutlej.
At this place, Guru Sahib fell into a discourse with the successor of the famous Sufi saint Sheikh Farid and also received the Bani of Farid Ji, which was later incorporated in the holy (Guru) Granth Sahib.
The only pre-requisite for inclusion of Bani in the Holy Scripture was the concept given by Guru Nānak and not the superiority of caste or class.
Bhai Lahina, a pious and religious man from Khadur, became the disciple of Guru Nānak, in his late twenties.
Bhai Lahina use to make an annual pilgrimage to Jawalaji:
On one such pilgrimage, the party happened to pass by Kartarpur and, hearing that it was the abode of the renowned Guru Nānak, he decided to visit the village in order to receive his Darśan.
Guru Sahib briefly conversed with Bhai Lahina who was instantly transformed:
He announced that the purpose of the pilgrimage had been Kartarpur and for the remainder of his master’s lifetime, he resided partly in Kartarpur and partly in Khadur.
Guru Nānak bestowed the name Angad on him to signify that the disciple had become as much part of him as his own limbs (ang).
Angad Ji devoted himself whole-heartedly to the Guru’s word and to deeds of service.
Angad Ji once visited Guru Nānak out in the fields and was there commanded to carry a bundle of wet paddy back to the house.
Notwithstanding the fact that he was wearing new clothes, Angad Ji unhesitatingly seized the drenched bundle and placed it on his head. By the time he reached the house, slime oozing from the paddy had ruined his clothing.
When Guru Nānak Sahib’s wife protested at such apparently thoughtless treatment, he replied that far from being drenched with mud he had in fact been baptized with saffron.
This was, in other words, the insignia of his unquestioning obedience and so of his fitness for the succession. He was also subjected to many other tests by Guru Nānak Dev Ji.
Guru Nānak Dev Ji nominated Angad Ji his successor in 1539, instead of his own sons. The installation on Gurgaddi took place a few days before Guru Nānak Sahib left this mortal world.
Guru Nānak made (Guru) Angad Ji more than his successor:
He made him equal with himself. He transferred his own light to him. Guru Nānak made it clear that spiritual succession depends only on merit and not by birth or class.