Guru Nanak Dev
(1469 - 1539 A.D.)
Guru Nanak was born in
1469 at Rai Bhoeki Talwandi now known as Nankana Sahib situated in Punjab province of West Pakistan. This place is about 55 miles north-west of Lahore. His father, Mehta Kalu was a Patwari- an accountant of land revenue in the government.
Guru's mother was Mata Tripta and he had one older sister, Bibi Nanki. From the very childhood, Bibi Nanki saw in him the Light of God but she did not reveal this secret to anyone. She is known as the first disciple of
Guru Nanak.
Guru'S SCHOOLING:
At the age of seven,
Guru Nanak was sent to school, which was run by teacher, Pandit Gopal Das, at his village. As usual the teacher started the lesson with an alphabet but the teacher was wonder-stuck when the
Guru asked him to explain the meanings of the letters of the alphabet. However at the helplessness of his teacher, the
Guru wrote the meanings of each and every letter of the alphabet. This was the first Divine Message delivered by
Guru Nanak. This was an explanation of deeper truth about human beings and God and the way to realize God in terms of the alphabet. The teacher stood abashed before the Divine Master and bowed to him. He then took him back to his father and said, "Mehtaji, your son is an Avtar (prophet) and has come to redeem the victims of Kalyug (the age of Falsehood). He is destined to be a world Teacher, there is nothing that I can teach him."
Many writers believe that
Guru Nanak was first sent to different schools belonging to the Hindus and Muslims to learn about Vedas (Hindu Scriptures) and Quran (Muslim Scripture), and only after obtaining the knowledge from those scriptures, he started his religion. According to Malcolm,
Guru Nanak is said to have learnt all earthly scenes from Khizr -the Prophet Elias. "There is a reason to believe," writes Cunningham, "that in his youth he made himself familiar with the popular creeds both of Mohammadans and the Hindus and that he gained a general knowledge of the Quran and Brahmanical Shastras."
It seems that all these scholars of history have not grasped the basic fundamental fact about the divinity of
Guru Nanak. He was born with divine status, thus, his teachings were heavenly. These writers seem to be very much ignorant of the fact that
Guru Nanak was an Embodiment of Divine Light. He was a celestial being and his divine attributes put him above mankind and its schools. Historians have failed to visualize the splendor in
Guru's Jot. Heavenly Spirit does not learn from man-made institutions. He was a heavenly messenger and a born world teacher who taught the mankind the path of righteousness and truth.
Guru Nanak's divinity is above all earthly institutions and their teachings. The Message that
Guru Nanak gave to this world, came to him direct from God as he confirms himself:
- "O Lalo as comes the Divine Word from God to me So do I narrate it." (Tilang Mohalla 1, p-722)
"I am saying what He commandeth me to say." (Wadhans Mohalla 1, p-566)
It is also mentioned in the Janamsakhi (biography) that many times
Guru Nanak said to his companion Mardana, "
Mardana, play the rebec, the Divine Word is coming." This confirms the fact that education from the Hindu and Muslim religious institutions, had no bearing at all on the Divine Word that
Guru Nanak received from God and delivered to this world. To say that
Guru went to different institutions to learn, is violating the sanctity of Guruship.
CEREMONY OF SACRED THREAD:
Guru Nanak was nine years old and according to the custom among the higher castes of Hindus, he was required to invest himself with the sacred thread called 'Janaeu'. Great preparations were made by his father for this ceremony. The family priest named Hardyal, started chanting Mantras (Hindu hymns) and was ready to put the thread around
Guru's neck when he refused to wear it. The whole assembly was astonished. They tried to persuade him every way to wear the Janaeu but in vain. Then the
Guru uttered the following
Sabad:
- "Though men commit countless thefts, countless adulteries,
utter countless falsehoods and countless words of abuse;
Though they commit countless robberies and villainies night
and day against their fellow creatures;
Yet the cotton thread is spun, and the Brahman cometh to
twist it.
For the ceremony they kill a goat and cook and eat it, and
everybody then saith 'Put on the Janaeu'.
When it becometh old, it is thrown away, and another is put on,
Nanak, the string breaketh not if it is strong." (Asa di Var, Mohalla 1, p-471)
The priest in utter despair asked, "What kind of sacred thread O
Nanak, would you wear?" The
Guru replied,
- "Out of the cotton of compassion
Spin the thread of contentment
Tie knots of continence,
Give it twist of truth.
That would make a Janaeu for the soul,
If thou have it, O Brahman, put it on me.
Such a thread once worn will never break
Nor get soiled, burnt or lost,
The man who weareth such a thread is blessed." (Asa di Var, Slok Mohalla 1, p-471)
COBRA SERVES THE DIVINE MASTER:
As usually is the case in villages, the father sent his son to graze the buffaloes in the pastures. One day while the
Guru was grazing the buffaloes, he fell asleep under a tree and the herd destroyed the crops in the neighboring fields. When the owner saw his crops damaged, he became furious and lodged a complaint with Rai Bular, an officer-in-charge of that area. Rai Bular sent for the son and his father to adjust the quarrel. The
Guru told them that no damage was done to the crops; rather it was blessed by God. Rai Bular sent his messengers to inspect the fields. But to everybody's surprise the investigators could not find any damage in the fields rather the crops were doubly blossoming. The field where this miracle happened is now known as Kiara Sahib.
On another day the
Guru was sent to graze the buffaloes in the pastures and he fell asleep under the shade of a tree. As the sun rose higher, the shadow moved away. A big cobra came out of its den and provided shadow with its hood over the face of the Divine Master. Rai Bular happened to pass by that side with his attendants. When he saw this strange scene, he was convinced that the boy was a man of God. Upon seeing the people, the cobra retreated to its den and Rai Bular touched
Guru's feet in great reverence and thus became
Guru's disciple.
Guru SITS IN SECLUSION:
As he grew a little older, he avoided company and sought seclusion. For days he would sit silent in solitude and spent his time in meditation. Parents became anxious about his health and to them his unworldliness appeared insane. One day they sent for their physician Hari Das. The physician came and began to feel
Guru's pulse. He withdrew his arm and asked, "O physician, what art thou doing?" The physician replied that he was diagnosing his disease. Upon this the
Guru laughed and then uttered the following Sabad:
- "They have sent for the physician for me!
He taketh my hand and feeleth my pulse.
What can a pulse disclose?
The pain lies deep in the heart.
Physician, go back and heal thyself,
Diagnose thy own disease,
Then thou mayst diagnose the disease of others
And call thyself a physician." (Malar ki Var, Mohalla 1 p-1279)
Hari Das was familiar with such cases of deranged mind and thus asked, "So you think that I am sick too and need a cure." The
Guru replied, "You suffer from the sickness of your soul. Egoism is the disease. It separates us from the source of life, God Himself." Hari Das asked if there was any remedy. The
Guru replied,
- "When man shall possess the Name of the Bright One,
His body shall become like gold and his soul be made pure;
All his pain and disease shall be dispelled,
And he shall be saved, Nanak, by the true Name." (Malar Mohalla 1, p-1256)
After a good deal of discussion, Hari Das bowed before the Divine Master and told his parents to leave anxiety about their son as he was born 'A healer of the world's sickened souls.'
TRUE BARGAIN:
In spite of the accumulating evidence about the spiritual greatness of the
Guru, Mehta Kalu was not convinced and thought that his son was wasting time in profitless contemplation. So he wanted to put him to trade. He gave the
Guru twenty rupees (Indian currency) and sent him to the nearest town- Chuharkana, to buy goods of common use and then sell them at a profit. The family servant Bala was also sent with him.
On his way the
Guru met a group of faqirs (ascetics) who were hungry for several days. The
Guru spent all the money in feeding the faqirs and called it a true bargain. He realized the nature of his act and did not go home but sat under a tree outside his village. Bala went home and he narrated the whole story to his father. The father became very angry but the
Guru explained to him that he could not think of a more profitable bargain. The aged tree under which he sat is still preserved. It is called Thumb Sahib or the holy tree in memory of the
Guru.
All this failed to have any effect on
Guru's disinclination towards ordinary world affairs and he remained deeply immersed in meditation.
Guru'S MARRIAGE:
In order to bring him around the worldly affairs, the next step came the marriage. The marriage date is given different in different Janamsakhis (birth stories), and it is presumed that he was between 14 to 18 years of age when he got married. His wife, Sulakhni, was the daughter of Bhai Mula, a resident of Batala in Gurdaspur district. She gave birth to two sons, Sri Chand and Lakhmi Das.
His father soon found out that even the married life did not divest him of his pre-occupation with matters pertaining to his Divine mission. As a matter of fact, his concept of duty was not to serve himself and his family rather to transcend it so that the self might participate in the divine scheme of things and spiritualize the world around him. Humanity was his family and serving the humanity was the service of the Lord. Bhai Gurdas writes that the
Guru saw the whole world in flames; flames of falsehood, tyranny, hypocrisy and bigotry. He had to go and extinguish that fire with eternal love, truth and dedication. He had the divine mission to teach to humanity, the lesson of the brotherhood of mankind and the fatherhood of God. "The Primal Being created the Light; all men are the creation of Providence: all human beings have sprung from one Light. Who, then, is bad and who is good?"
Guru Nanak COMES TO SULTANPUR:
Jai Ram,
Guru's brother-in-law was serving as Dewan (steward) to the governor, Nawab Daulat Khan Lodhi of Sultanpur. It is said that both Jai Ram and Rai Bular were of the opinion that
Nanak was a saint ill-treated by his father; and thus Jai Ram promised to find a job for him in Sultanpur.
Guru's sister was deeply devoted to her younger brother. On their annual visit to Talwandi, when she noticed her father's impatience at her brother's indifference towards worldly activities, she decided to take him to Sultanpur. Her father gave his consent.
Jai Ram got the
Guru the post of a store-keeper of Nawab's state granary where the grain was collected as a part of land revenue and later sold. The
Guru carried out the duties of the store-keeper very efficiently. The minstrel Mardana subsequently joined the
Guru and other friends too followed.
Guru Nanak introduced them to the Khan, who provided them suitable jobs in his administration. Every night there was Sabad-
Kirtan (singing divine hymns).
One day he was weighing provisions and was counting each weighing as 'one, two, three.........ten, eleven, twelve, thirteen'. When he reached the number thirteen (13)- 'Tera' (in Punjabi language Tera means number 13, and Tera also means 'thine', that is 'I am Thine, O Lord'), he went into ecstasy. He went on weighing by saying,"Tera, tera, tera,......." The customers did not know how to carry the bountiful gifts of this store-keeper. They could not understand the bounties of the Lord.
Ultimately the situation reached its climax when a charge was levied against the
Guru that he was recklessly giving away the grain. The Nawab ordered an inquiry which was conducted very carefully. The
Guru's detractors were surprised when the stores were found full and the accounts showed a balance in favor of the
Guru. After that the
Guru sent in his resignation to the employer to embark on his divine mission.
Guru'S DISAPPEARANCE:
The Janamsakhis narrate that one morning,
Guru Nanak went to bathe in the neighboring river called Baeen. While bathing he disappeared in water and remained as such for three
days. During that period he had a vision of God's presence where he was entrusted by the Almighty with the task of preaching the Divine Name (NAM) to the world. The Almighty gave him a goblet brimming with nectar of 'NAM' which Master
Nanak drank and then Almighty commanded:
- "Thou art welcome, O Nanak, that hath absorbed thyself in Nam.
Do go hence and do the work for which thou wast born.
People of Kalyug have adopted horrible practices and are
extremely degraded in mind.
They worship a variety of gods, have forsaken the Name
and are immersed in sin.
Go thou, spread Love and Devotion to the Name, and lighten
the burden of the earth.
Go thou, and glorify the name of God and destroy
hypocrisy."
The
Guru then sang the following Sabad:
- "Were I to live for millions of years and drink the air for
my nourishment;
Were I to dwell in a cave where I beheld not sun or moon, and
could not even dream of sleeping;
I should still not be able to express Thy worth; how great
shall I call Thy Name?
O true Formless One, Thou art in Thine Own place-
As I have often heard I tell my tale- if it please Thee, show
Thy favor unto me.
Were I to be felled and cut in pieces, were I to be grounded
in a mill;
Were I to be burned in a fire, and blended with its ashes,
I should still not be able to express Thy worth; how great
shall I call Thy Name?
Were I to become a bird and fly to a hundred heavens;
Were I to vanish from human gaze and neither eat nor drink,
I should still not be able to express Thy worth; how great
shall I call Thy Name?
Nanak, had I hundreds of thousands of tons of paper and a
desire to write on it all after the deepest research;
Were ink never to fail me, and could I move my pen like the
wind,
I should still not be able to express Thy worth; how great
shall I call Thy Name?" (Sri Rag Mohalla 1, p-14)
Then a voice was heard,"O
Nanak, to him upon whom My look of kindness resteth, be thou merciful, as I too shall be merciful. My name is God, the Primal Brahm, and thou art the Divine
Guru (Mei aad Parmeshar aur tu Gur Parmeshar)."
This has been the revelation of the Puratan Janamsakhi. The
Guru himself confirms that the Almighty asked him to go to the world and sing His praises. The
Guru says that after he had done his duty in this world, the Almighty called him again:
- "Me, a minstrel out of work, God applieth to His work;
Thus spake the Almighty unto me
Night and day, go and sing My praises.
The Almighty again did summon this minstrel to His most
Exalted Court.
On me He bestowed the robe of Honor of His praise and
prayer,
On me He bestowed the goblet brimming with Nectar of His
Holy Name,
Those who at the bidding of the Guru
Feast and take their fill of the Lord's Holiness attain Peace
and Joy.
Thy minstrel spreadeth Thy Glory by singing Thy Word;
Nanak, he who uttereth true praises obtaineth the Perfect
One." (Majh di Var-pauri 27, p-150)
It is said that after three days when he reappeared, some people saw hallow around his head. Some people say that
Guru Nanak's Guruship started with his reappearance from the water. It should be pointed here in this respect that there are Three Entities in
Sikhism- God,
Guru, and Gurbani (Divine Word). According to
Sikhism there is One but One God; He sends His emissary called
Guru, who is embodiment of Divine Light. God then delivers His message (Gurbani) through His emissary, the
Guru.
Without the
Guru, there can be no Gurbani.
Guru is a channel through whom Gurbani is delivered. Therefore, when at the age of seven,
Guru Nanak delivered the first Divine message to his teacher (Rag Asa Mohalla 1, Patti Likhi, p-432), he had to be and he was the
Guru. Before disappearing in the river, a lot of Gurbani was already delivered by the
Guru. He was, thus, born as
Guru and his Guruship started from the very birth.
Bhai Gurdas, a
Sikh apostle writes that first the Almighty bestowed His blessings on Baba (
Guru Nanak) and then He sent him to this world to spread the Divine Word:
- "Pehlan babei paya bakhash dar, pichhon dei phir ghal kamaee." (Bhai Gurdas- Var 1, pauri 24)
Who was
Guru Nanak's
Guru? When he was asked, who his
Guru was,
Guru Nanak replied that God Himself was his
Guru:
- "Unfathomable and Infinite is God Who acted as Guru of Nanak." (Sorath Mohalla 1, p-599)
The
Guru remained silent for a day after the reappearance and then he made this announcement, "There is no Hindu and no Musalman." This meant that there was no difference between man and man. (But some interpret that both Hindus and Muslims had forgotten the precepts of their religions). This declaration made Nawab Daulat Khan and his Qazi very mad. The Nawab asked the
Guru to explain whether his Qazi was not a true Muslim. The
Guru described the traits of a true Muslim:
- "He who is firm in his faith,
Has a right to be called a Muslim.
His acts must be in accord with his faith in Prophet,
He must clean his heart of his pride and greed,
Not troubled by the two impostors- life and death,
Resigned to the Will of God;
Knowing Him as the Doer,
Free himself from the self, and
Be compassionate towards all beings, O Nanak,
Such a one may call himself a Muslim." (Majh ki Var Mohalla 1, p-141)
The Nawab then asked the
Guru, "If there is no difference between the Hindus and the Muslims, why don't you join us in our Namaz (Muslim prayer)?" The
Guru agreed to join them to take part in their prayer in the mosque where Qazi led the Namaz. When Namaz was offered, the Qazi and the Nawab both stood, kneeled and bowed in their prayer but the
Guru remained standing. After the Namaz was over, the Qazi said,"Why did you not take part in the prayer?" The
Guru replied,"I did take part in the prayer but both of you did not." Then he explained,"While the Qazi performed the service, he remembered that there was a well in his courtyard, and his mind was filled with apprehension lest his newly-born filly should fall in the well. The Qazi's mind was, therefore, not present in the prayer. Also while the Nawab was pretending to pray, his mind was set on purchasing horses in Kabul."
Both admitted the truth of
Guru's statements and the Nawab cried aloud to the Qazi,"Thou seest not Khuda (God) speaking to us through
Nanak?" The Muslims perform five Namaz at five different times a day. The
Guru addressed the meaning and virtue of Namaz:
- "Five prayers thou sayest five times a day,
With five different names;
But if Truth be thy first prayer,
The second to honestly earn your daily living,
The third to give in God's name,
Purity of mind by thy fourth prayer,
And praise and prayer to God thy fifth;
If thou practiseth these five virtues,
And good deeds be thine Kalma- the article of faith,
Then thy can call thyself a true Muslim.
By mere hypocrisy, O Nanak,
A man is deemed false through and through." (Majh ki Var Mohalla 1, p-141)
Guru Nanak never asked a Muslim or a Hindu to become his disciple to get a place in heaven after death. He told the Muslim to become a true Muslim and to a Hindu to become a true Hindu in order to get salvation.
TRAVELS OF
Guru Nanak:
Guru Nanak Dev saw the world suffering out of hatred, fanaticism, falsehood and hypocrisy. The world had sunk in wickedness and sin. So he set out for the regeneration of humanity on this earth. He carried the torch of truth, heavenly love, peace and joy for mankind. He embarked on his Divine Mission and went towards east, west, north and south and visited various centers of Hindus, Muslims, Buddhists, Jainis, Sufis, Yogis and Sidhas. He met people of different religions, tribes, cultures and races. He travelled on foot with his Muslim companion named Mardana, a minstrel. His travels are called
Udasis.
In his first Udasi
(travel),
Guru Nanak covered east and south of India and returned home after spending a little more than eight years. He started from Sultanpur in August, 1507 and went to his village Talwandi to meet and inform his parents about his long journey. The old parents wanted comfort and protection from their young son in their old age and so they asked him not to go. But there were thousands and thousands others waiting for the Divine Master for comfort, love and salvation. The
Guru, therefore, told his parents,"There is a call from Heaven, I must go whither He directs me to go."
FIRST STOP AT EMINABAD:
Accompanied by Mardana, the
Guru embarked on his mission and left his family behind. He made his first stop at Saidpur, now known as Eminabad, and there he met a poor carpenter named Lalo. The Master looked at poor Lalo graciously and he was blessed with Divine love and lo, he was a blessed man. The
Guru chose to stay with Lalo for sometimes as a guest. The news reached Malik Bhago, the chief of the town, that a holy person was staying with Lalo. Malik Bhago was a corrupt man and he had amassed wealth through unfair means. He held a big gathering and invited all holy men including the
Guru. The
Guru, however, did not accept his invitation. The Malik then made a special arrangement for the
Guru and requested him to come and eat at his residence. At last the
Guru went there and Malik Bhago said,"O holy man, I have prepared so many dishes for you, but you are staying with a poor carpenter and eating his dry bread. Please stay with me." The
Guru replied,"I cannot eat your food because your bread is ill-begotten and has been made with money sucked from the poor through unfair means, while Lalo's bread is made from the hard-earned money." This made Malik Bhago very mad and he asked the
Guru to prove his point. The
Guru then sent for a loaf of bread from Lalo's house. In one hand the
Guru held Lalo's bread and in the other that of Malik Bhago's, and when he squeezed both, milk came out from Lalo's bread and blood dripped from Malik Bhago's bread. Malik Bhago was completely shaken by his guilt and asked for forgiveness. The
Guru asked him to distribute his ill-gotten wealth among the poor and henceforth live an honest life. Malik Bhago was re-born with the
Guru's blessing.
SUJJAN THUG:
According to Puratan Janamsakhi, before
Guru Nanak turned towards east, he went to Tolumba (now known as Makadampur in west Pakistan) and met Sajjan
Thug. Sajjan always wore a white dress, displayed his rosary and thus posed to be a holyman. He had built a Hindu temple and a Muslim mosque at the courtyard of his residence. He would invite wayfarers to his residence to rest for the night. But at night, he would take away their goods and money and sometimes kill them. The
Guru went and stayed with him for the night. At night the
Guru did not go to bed early which made Sajjan a bit too nervous to perform his nefarious act of robbing. Sajjan asked the
Guru to take rest and sleep but the
Guru replied,"God's minstrel does not go to sleep, till God sends word that he should retire." The
Guru then asked Mardana to play the rebec and he sang the following Sabad:
- "Bronze is bright and shining, but, by rubbing, its sable
blackness appeareth,
Which cannot be removed even by washing a hundred times.
They are friends who travel with me as I go along,
And who are found standing ready whenever their accounts
are called for.
Houses, mansions, palaces painted on all sides,
When hollow within, are as it were crumbled and useless.
Herons arrayed in white dwell at places of pilgrimage;
Yet they rend and devour living things, and therefore should
not be called white.
My body is like the simmal tree; men beholding me mistake me.
Its fruit is useless: such qualities my body possesseth.
I am a blind man carrying a burden while the mountainous
way is long.
I want eyes which I cannot get; how can I ascend and traverse
the journey?
Of what avail are services, virtues, and cleverness?
Nanak, remember the Name, so mayest thou be released
from thy shackles." (Suhi Mohalla 1, p-729)
When Sajjan listened the Divine melody, he realized that the
Guru's words were actually addressed to him. Upon this he made his obeisance and fell at the
Guru's feet, and prayed to him to pardon his sins. The
Guru said,"Sajjan, in the Sovereignty of God, grace is obtained by two things, open confession and reparation for wrong." Sajjan stood in submission. The
Guru asked him to give all his ill-gotten wealth to the poor. He obeyed the mandate and became a follower of the
Guru after receiving
Charanpauhal. It is said that the first historical
Sikh temple was constructed on the spot where this conversation was held.
Guru Nanak AT HARDWAR:
Hardwar is one of the Hindu pilgrimage places on the bank of river Ganges. It was a Baisakhi day and the pilgrims got up early in the morning and bathed in the river. As the sun came out, they started throwing water towards the sun. When
Guru Nanak asked them as to what they were doing, one priest replied,"We are offering water to our dead ancestors in the region of Sun to quench their thirst."
Upon this the
Guru started throwing water towards the west. The pilgrims laughed and asked what he was doing. The
Guru replied,"I am watering my fields in my village in the Punjab." The priest asked,"How can your water reach such a distance?" The
Guru retorted,"How far your ancestors are from here?" One of them replied,"in the other world."
The
Guru stated,"If the water cannot reach my fields which are about four hundred miles away from here, how can your water reach your ancestors who are not even on this earth?" The crowd stood in dumb realization. The
Guru preached against superstitions and false rituals, worship of gods and goddesses, penances and renunciation. He stressed that only One God, the Formless, was to be glorified. In this way he showed the path of truth and enlightenment. There is a Gurdwara called Nanakwara in Hardwar on the bank of the river Ganges where the
Guru had stayed.
Guru AT GORAKHMATA:
After Hardwar, the
Guru took his route towards Gorakhmata, about twenty miles north of Pilibhit, and reached there via Joshi Math and Almora. Almora was ruled by the rulers of Chand family and they used to do their offerings of human beings to please their goddess Chandi. The
Guru showed them the path of truth and thus stopped them from massacring innocent people to please their goddess.
From there he reached Gorakhmata which was the abode of Jogis of Gorakhnath clan. These Jogis had powers of Ridhi-Sidhi (supernatural powers). Their blessings were eagerly sought by the family men. People avoided their curses at all costs. Public from far and near had heard about these Jogis and their popularity was widespread. It is said that these Jogis (Yogis) had also heard about the
Guru. When he reached there, they received him with great courtesy and invited him to adopt their cult, wear their garb and join them as a Yogi. The
Guru explained to them that the life of seclusion which was not in the service of their fellow beings, was worthless. The
Guru uttered the following Sabad:
- "Religion consisteth not in a patched coat, or in a Jogi's staff,
or in ashes smeared over the body;
Religion consisteth not in earrings worn, or a shaven head,
or in the blowing of horns.
Abide pure amid the impurities of the world; thus shalt thou
find the way of religion. Religion consisteth not in mere words;
He who looketh on all men as equal is religious.
Religion consisteth not in wandering to tombs or places of
cremation, or sitting in attitudes of contemplation;
Religion consisteth not in wandering in foreign countries,
or in bathing at places of pilgrimages.
Abide pure amid the impurities of the world; thus shalt thou
find the way of religion. On meeting a true Guru doubt is dispelled and the
wanderings of the mind restrained.
It raineth nectar, slow ecstatic music is heard, and man is
happy within himself.
Abide pure amid the impurities of the world; thus shalt thou
find the way of religion. Nanak, in the midst of life be in death; practice such
religion.
When thy horn soundeth without being blown, thou shalt
obtain the fearless dignity-
Abide pure amid the impurities of the world, thus shalt thou
find the way of religion." (Suhi Mohalla 1, p-730)
On hearing this, the Yogis made
Guru Nanak obeisanceeisance. The
Guru's teaching became so effective that Gorakhmata became Nanakmata.
REETHA SAHIB:
There were forests around Gorakhmata. About forty miles from there, the
Guru met another group of Yogis. He sat under a soapnut tree and told them that by discarding family life and living in the forests away from worldly life, could not bring salvation. The inner change for attainment of peace and everlasting joy and happiness, could be obtained anywhere by contemplating on God's name. The Yogis asked,"Master, the fire of desire is not quenched even by endless subjection of the body to discipline. Pray tell us a way to quench it." The
Guru replied,
- "Destroy the feeling of egoism
Destroy the sense of duality and attain oneness with Lord,
The path is hard for ignorant and egoistic;
But those who take shelter in the Word and absorbed in it,
And he who realizes that He is both within and without,
His fire of desire is destroyed by the Grace of the Guru,
says Nanak." (Ramkali Mohalla 1, Sidh Gosht-46, p-943)
The shrewd mind of the Yogis wanted to test the
Guru still further. Knowing that the
Guru did not have anything to offer, they asked him to give them something to eat. The
Guru was sitting under the soapnut tree and soapnuts are always bitter. He gave them soapnuts to eat. To the utter surprise of the Yogis, the soapnuts were very sweet. By the Grace of God, the soapnuts of half-side of the tree where the
Guru was sitting, became sweet and the other half of the same tree had bitter soapnuts. The same is true even to-day. That place is called Reetha Sahib and there is a Gurdwara in the memory of the
Guru.
Guru AT BANARAS:
After Gorakhmata, the
Guru took southernly route and passing through Gola, Ayudhya and Prayag (Allahabad), reached Banaras, also called Varanasi- which was said to be the seat of Hindu religious learning and abode of Lord Shiva. The
Guru and his companion Mardana encamped in a public square of the city. Pandit Chatur Das was the chief Brahman of the city.
Guru's dress was neither of a family man nor of a Sanyasi (ascetic). Seeing this Pandit Chatur Das held a long discussion with the
Guru. The
Guru asked the Pandit what did he read, what did he teach to the people and what type of knowledge did he impart to his disciples? The Pandit replied,"By the will of God I teach the people the fourteen sciences- reading, swimming, medicine, alchemy,astrology, singing the six rags and their raginis, the science of sexual enjoyment, grammar, music, horsemanship, dancing, archery, theology, and statesmanship." The
Guru explained that better than all these was the knowledge of God. Upon this the
Guru uttered the fifty-four stanzas of Ramkali Mohalla 1- Dakhni Omkar. The true God is superior to all other gods. The first two stanzas are as follows:
- "It is the one God who created Brahma;
It is the one God who created our understanding;
It is from the one God the mountains and the ages of the
world emanated;
It is the one God who bestowed knowledge.
It is by the Word of God man is saved.
It is by the name of the one God the pious are saved.
Hear an account of the letter O-
O is the best letter in the three worlds.
Hear, O Pandit, why writest thou puzzles?
Write under the instruction of the Guru the name of God, the
Cherisher of the world.
He created the world with ease; in the three worlds there is
one Lord of Light.
Under the Guru's instruction select gems and pearls, and
thou shalt obtain God the real thing.
If man understand, reflect, and comprehend what he readeth,
he shall know at last the True One is everywhere.
The pious man knoweth and remembereth the truth- that
without the True One the world is unreal." (Ramkali Mohalla 1- Dakhni Omkar, p-929)
On hearing the Sabad of Ramkali, Pandit Chatur Das fell at the feet of the
Guru, and became a
Sikh, and did much to spread
Sikh religion in that area. The place where the
Guru stayed, is now called as
Guru ka Bagh Gurdwara.
Guru AT GAYA:
After Banaras he reached Gaya which is a famous Hindu pilgrimage place situated at the river Phalgu (Sarju). The Hindu priests had declared that any offerings made at Gaya especially at the time of Baisakhi would secure salvation for seven generations of those who had departed from this world. The simple minded people made huge offerings and the priests fed the piters (ancestors) by offering rice *****, lighted up little lamps to illuminate their paths in the high heavens. The
Guru started laughing which made the priests very angry. At that point the
Guru explained that those who left their bodies on earth, did not need any food nor a glow of lamp to see. If this body could not go to the other world, obviously it was not possible for any material substance of this world to reach the other side. So the
Guru enlightened the people and asked them to worship One God, the Formless.
Guru TO KAMRUP:
After Gaya he passed through the area where modern city of Patna stands and reached Hajipur. Passing through Kantnagar he reached Malda. The town of Malda was situated at the confluence of rivers Ganges and Mahanadi. It is reported that a local merchant of Malda did a great service to the
Guru for which he received
Guru's blessings. The next stop was Dhubri in Assam. After Dhubri he proceeded along the Brahmputra river on to Kamrup, a place near the modern city of Gauhati. This whole route is marked by many old historical Gurdwaras bearing association with the
Guru.
The city of Kamrup was ruled by a woman of black magic. She had assumed the name of Nurshah, the name of one from whom she had learnt this art. She and her female companions practiced black magic and exorcised strange powers in that locality. She owned the whole country around and many a mystic, yogi etc. fell prey to her magical schemes.
The
Guru stayed under a tree outside the city while Mardana went into the city to get something to eat. On his way he met some women and fell victim to their machination, who made a lamb of him. Under mesmeric influence Mardana did all what they commanded him to do. He was thus imprisoned by the witchcraft of Nurshah and could not return to the
Guru. The
Guru knew what had happened to his minstrel and he started to rescue him from his captors. Nurshah saw the
Guru coming and tried to captivate him with her charms but her art of magic failed. She found out that her spells were of no avail. On their fruitless efforts, the
Guru uttered the following Sabad on Kuchaji or the woman of bad character:
- "I am a worthless woman; in me are faults; how can I go to
enjoy my spouse?
My spouse's wives are one better than the other; O my life,
who careth for me?
My female friends who have enjoyed their Spouse are in the
shade of the mango.
I do not possess their virtues; to whom can I attribute
blame?
What attributes of Thine, O Lord, shall I blazon abroad?
What names of Thine shall I repeat?
I cannot even attain one of Thy many excellences: I am ever
a sacrifice unto Thee.
Gold, silver, pearls, and rubies which gladden the heart-
These things the Bridegroom hath given me, and I have fixed
my heart on them.
I had palaces of brick fashioned with marble.
In these luxuries I forgot the Bridegroom and sat not near
Him.
The Kulangs cry in the heavens, and the cranes have come to
roost.
The woman goeth to her father-in-law's; how shall she show
her face as she proceedeth?
As morning dawned she soundly slept, and forgot her
journey.
She separated from Thee, O Spouse, and therefore stored up
grief for herself.
In Thee, O Lord, are merits; in me all demerits: Nanak hath
this one representation to make,
Every night is for the virtuous woman; may I though
unchaste obtain a night also." (Rag Suhi Mohalla 1, p-762)
The
Guru also uttered the following Sabad on this occasion:
- "In words we are good, but in acts bad.
We are impure-minded and black-hearted, yet we wear the
white robes of innocence.
We envy those who stand and serve at His gate.
They who love the Bridegroom and enjoy the pleasure of His
embraces,
Are lowly even in their strength, and remain humble.
Nanak, our lives shall be profitable if we meet such women." (Sri Rag ki Var Mohalla 1,2-7,p-85)
After the
Guru uttered these Sabads, Nurshah thought that she would tempt him with wealth. Her attendants brought pearls, diamonds, gold, silver and laid down before him. She then prayed,"O great magician, accept me as thy disciple and teach me thy magic." The
Guru rejected all the presents and uttered the following Sabad:
- "O silly woman, why art thou proud?
Why enjoyest thou not the love of God in thine own home?
The Spouse is near; O foolish woman, why searchest thou
abroad?
Put surma needles of God's fear into thine eyes, and wear the
decoration of love.
Thou shalt be known as a devoted happy wife if thou love
the Bridegroom.
What shall a silly woman do if she please not her Spouse?
However much she implore, she may not enter His chamber.
Without God's grace she obtaineth nothing, howsoever she
may strive.
Intoxicated with avarice, covetousness, and pride, she
is absorbed in mammon.
It is not by these means the Bridegroom is obtained; silly
is the woman who thinketh so.
Go and ask the happy wives by what means they obtained
their Spouse-
'Whatever He doeth accept as good; have done with
cleverness and orders,
Apply thy mind to the worship of His feet by whose love
what is most valued is obtained.
Do whatever the Bridegroom biddeth thee; give Him the
body and soul; such perfumes apply.'
Thus speak the happy wives: 'O sister, by these means the
Spouse is obtained.
Efface thyself, so shalt thou obtain the Bridegroom; what
other art is there?'
Only that day is of account when the Bridegroom looketh
with favor; the wife hath then obtained the wealth of
the world.
So who pleaseth her Spouse is the happy wife; Nanak, she is
the queen of them all.
She is saturated with pleasure, intoxicated with happiness,
and day and night absorbed in His love.
She is beautiful and fair to view, accomplished, and it is
she alone who is wise." (Tilang Mohalla 1, p-722)
On hearing this Sabad, Nurshah and her companions fell at the feet of the
Guru and asked for forgiveness and blessing to obtain salvation. The
Guru told them to repeat God's Name conscientiously, perform their domestic duties, renounce magic and thus they would secure salvation. It is said that they became
Guru's followers. After a short stay he departed leaving behind the awakened souls,to carry on his Divine mission.
KAUDA RAKHSHASH:
The
Guru travelled many miles in the wilderness of Assam. His minstrel Mardana was very hungry and tired, so they sat under a tree. After sometimes Mardana went to get something to eat. On his way he met Kauda, the cannibal. Kauda took Mardana by surprise and bound him hand and foot by a rope and then carried him to the spot where he had kept a big pan full of oil for frying the flesh of his victims. Kauda started to lighten fire under the pan. When Mardana saw that, he was very frightened and prayed to the
Guru to come to his rescue. The
Guru already knew and was on his way to get him released.
Kauda was trying to light the fire when the
Guru appeared. This bewildered Kauda completely. The
Guru looked at him compassionately and graciously and said,"Kauda! See-est thou not what thou dost, wilt thou cast thyself in the burning fire of hell?" The very gracious and holy sight of the Divine Master made such people realize their guilt and they fell on his feet and begged for mercy. Kauda whose conscience was dead with heinous crimes, suddenly came to realization and was overwhelmed with repentance. He fell on the feet of the Master and prayed for mercy. The gracious Master blessed him with the Name. Kauda was completely a changed man and thereafter lived as a devout disciple of the
Guru.
Guru AT JAGAN NATH PURI:
After Golaghat Nagar and Dhanasri valley where cannibals inhabited in large numbers, the
Guru went back to Gauhati. From there he proceeded to Shillong and to Silhet where an old Gurdwara stands in his memory. He then went to Dacca and on the way he passed through Calcutta and Cuttack and finally reached Puri.
The temple of Jagan Nath, the Lord of the East, was one of the four most revered temples of the Hindus- the other three being Som Nath, Badri Nath and Vishwa Nath. It is said that Jagan Nath's idol was sculptured by the architect of the gods and it was installed at the temple by Lord Brahma himself. It was the anniversary of installation of the idol when
Guru Nanak reached the temple. The
Guru visited the temple not to adore their Lord but to teach the people that the worship of God was superior to the worship of the deity. It was the evening time and the priests brought a salver full of many lighted lamps, flowers, incense and pearls and then all stood to offer the salver to their enshrined idol-god. The ceremony was called 'Arti', a song of dedication. The high-priest invited the
Guru to join in the god's worship. The
Guru did not join their service which enraged the priests. On being asked the reason the
Guru explained that a wonderful serenade was being sung by nature before the invisible altar of God. The sun and the moon were the lamps, placed in the salver of the firmament and the fragrance wafted from the Malayan mountains was serving as incense. The
Guru, therefore, instead of accepting the invitation of the high-priest to adore the idol, raised his eyes to the heaven and uttered the following Sabad of Arti:
- "The sun and moon, O Lord, are thy lamps; the firmament
Thy salver; the orbs of the stars, the pearls enchased in it.
The perfume of the sandal is Thine incense; the wind is
Thy fan; all the forests are Thy flowers, O Lord of light.
What worship is this, O Thou Destroyer of birth?
Unbeaten strains of ecstasy are the trumpets of Thy worship.
Thou hast a thousand eyes and yet not one eye;
Thou hast a thousand forms and yet not one form;
Thou hast a thousand pure feet and yet not one foot;
Thou hast a thousand organs of smell and yet not one organ-
I am fascinated by this play of Thine.
The Light which is in everything is Thine, O Lord of Light.
From its brilliancy everything is brilliant;
By the Guru's teaching the light becometh manifest.
What pleaseth Thee is the real Arti.
O God, my mind is fascinated with Thy lotus feet as the
bumble-bee with the flower: night and day I thirst for them.
Give the water of Thy grace to the sarang Nanak, so that he
may dwell in Thy name." (Dhanasri Mohalla 1, Arti, p-663)
According to the Puratan Janamsakhi, the
Guru ended his first Udasi with the visit to Puri and returned to Punjab. After some time he took his second Udasi to cover the south. If the
Guru had returned from Puri, he must have visited some important places on his way back, but there is no mention of it in the Janamsakhi. However, the Meharban version of the Janamsakhi treats the eastern and the southern journeys as a single Udasi. Others argue that the geographical location of Puri is as such that a visitor planning to visit south India, would not return to Punjab and then start for the southern journey. Many writers therefore, believe that the
Guru continued his southward journey from Puri.
Guru TO SANGLADEEP (CEYLON):
From Puri the
Guru went to Gantur of present Andhra Pradesh district, Kanchipuram, Tiruvannamalai and Tiruchchirupalli. All these places have Gurdwaras to mark the visit of the
Guru. From Tiruchchirupalli he sailed down to Kaveri river and reached Nagapatnam, a very old port of south India. From there he proceeded to Sangladeep (Ceylon) and Betticola was the first place of his stay in the island. He went to Matiakalam (now known as Matalai) which was the capital of Sangladeep under Raja Shiv Nabh.
Bhai Mansukh, a trader from Punjab and a disciple of the
Guru, had been to Sangladeep in connection with his business long before the
Guru's visit to the island. By reason of his trade, Bhai Mansukh had access to Raja Shiv Nabh and thus he had told the Raja all about
Guru Nanak. The Raja inquired how he could meet the
Guru. Mansukh told him,"Rise early in the morning and recite Moolmantar. If you earnestly pray, the
Guru will respond to your prayers."
Every morning Raja Shiv Nabh meditated and prayed for the holy sight (darshan) of the
Guru. Time passed on but the
Guru did not appear. Many persons came and claimed to be the
Guru but all were found to be the fake claimants. One day news was brought to the Raja that a holy man, with a rare glory beaming on his face (spiritual aura), had arrived in the old neglected garden, and as soon as he set his foot in the garden, the withered trees sprouted into green foliage.
Due to the previous fake claimants, the Raja devised a plan to test the visitors before he could bow his head to any one of them. The Raja, therefore, sent beautiful girls to seduce the new- comer with their beauty and charm. The report was sent to the Raja that the girls not only failed to seduce the visitor, but they themselves had been transformed under his spell. Hearing this, the Raja hurriedly came to see the holy Master. Spontaneously he fell at the feet of the
Guru. The
Guru placed his hand on his head and blessed him. Who could describe the ecstatic joy that had dawned upon Raja.
The whole city rushed to the garden to have holy sight of the Master. A dharamsala, a religious common place, was built where the
Guru held daily religious congregations and preached his divine doctrine. People were enlightened with God's Name and they became
Guru's followers.
After staying there for some time the
Guru started in the southerly direction and reached Katargama. Then he reached Sita Eliya, a place where Sita spent her period of captivity. At the time of
Guru Nanak's visit, this place was in the Kotte kingdom of Raja Dharma Prakarma. The inscription discovered by Dr. Karuna Ratna and Parana Vitana in the famous museum of Anurodh Pura, furnishes a brief account of the encounter of Jnanakacharya (
Nanak) with the Buddhist Bhikshu, Dharma Kirt-sthavira. This inscription also informs that the Raja Dharma Prkramabahu had promised to embrace
Guru Nanak's creed if he won in the debate.
Guru Nanak won. But before he could embrace the
Guru's creed, the Brahmans very cleverly arranged another public debate, this time between the
Guru and Dharma Dvajapandita and maneuvered the result in favor of the latter. In this way they did not let the ruler fall under the influence of the
Guru.
RETURN FROM SANGLADEEP:
Worship of Shiv's idol was very common in southern India at that time. There were twelve Shivling temples and six of them were situated in the south. Southern India was also ridden with caste system.
Guru Nanak had to visit all such places to show the people the path of Eternal Truth i.e. the worship of Almighty, the Formless. This was superior and fruitful than the worship of the idols.
After staying for some time (may be a year) in Sangladeep, the
Guru reached Cochin on his wayback journey. There is a Gurdwara at this place to mark the memory of the
Guru. Delivering his divine doctrine he passed through Palghat, Nilgiri Hills, Rangapatan and then reached Pandharpur. Saint Nam Dev whose Bani is included in
Guru Granth Sahib, passed most of his life at this place. From there he reached Barsi which was the native place of Saint Trilochan whose two Sabads are included in
Guru Granth Sahib. From there he passed through Poona, Amarnath, Nasik, Aurangabad and reached Amreshwar where there was famous temple called Onkar Mandir. Here the worship of Shivling (Shiv's idol) was considered as a worship of God. The people considered Sanskrit as the language of the gods and learning of Sanskrit language was considered as an act of holiness.
The
Guru preached against the idol worship and stressed that one should only worship One but One God, the Formless. The gospel preached by the
Guru at the Onkar Mandir, is included in
Guru Granth Sahib as Ramkali Mohalla 1- Dakhni Onkar, page 929.
Then he proceeded to Indaur, Ujjain, Baroda and finally reached Palitana where there was a famous Jain temple. Jaini Sadhus would not take bath for many days thinking bathing killed some life in the water. Here he had discussion with a Jain Sadhu named Ambhi. He explained to the Sadhu that running away from water would not do any religious good but the worship of the Almighty was the only answer.
The
Guru went through almost all the famous Hindu pilgrimage places in the area and delivered his message of Oneness of God and to have belief in none other than One Supreme Being only. He visited Somnath, Sudhana, Puri and Dwarka. From Kathiawar through
Kachh and Chataur, he reached Ajmer. There was a famous Muslim saint, Khawaza Mai-u-din Chisti, who propagated Islam for about seventy years at Ajmer. It was an annual Muslim gathering to celebrate Khawaza's day when the
Guru reached there. He forbade the Muslims from worshipping the Makbras (the tombs of their saints), but asked them to worship only One God.
Passing through Pushker, he reached Gokal Mathura-Bindraban. People were in full preparation for celebrating Lord Krishna's birthday. The Hindus placed Krishna's idol (which they call Thakur) in a small cradle.They were swinging it and were putting all their offerings before the idol. The
Guru exposed the futility of idol worship and preached them to worship God, the Formless.
After that he arrived at Delhi and stayed at Majnu da Tilla. There is a Gurdwara at this place at the bank of river Jamna. A Gurpurb of Baisakhi is celebrated at this place every year in April. Thence he went to Panipat where he met a Muslim saint Sheikh Sharf or Taher and urged him to worship only one God, the All- Pervading Divine Spirit instead of worshiping the tombs of the saints.
Passing through Pehwa, he reached
Kurukshetra, a place where the famous battle of Mahabharat was fought between the Kauravs and the Pandavs. It was an occasion of solar eclipse when the
Guru visited Kurukshetra. Thousands of people including a large number of Brahmans and saints had gathered there. Hindus consider it sacred to go to Kurukshetra at the time of solar eclipse, bathe in the holy tank and give alms to Brahman priests. According to Hindu belief, solar eclipse occurs when sun, the god, is harassed by its enemies, the demons. None is required to eat anything during the eclipse.
The
Guru went there to draw attention of the erring Hindu community towards the fact that eclipse was nothing but only a natural phenomenon. The
Guru took his seat near the sacred tank and when the sun was eclipsed he began to cook deer which was presented to him by Prince Rai
Singh. A big crowd gathered around the
Guru, for it was a sacrilege to cook meat. The Brahmans led by Nanu besieged the
Guru and were ready to club him to death. The
Guru stood up and spoke. His words worked like a magic and the crowd stood spell-bound. The
Guru uttered the following two Sabads on this occasion:
- "Man is first conceived in flesh, he dwelleth in flesh,
When he quickeneth, he obtaineth a mouth of flesh; his bone,
skin, and body are made of flesh.
When he is taken out of the womb, he seizeth teats of flesh.
His mouth is of flesh, his tongue is of flesh, his breath is
in flesh.
When he groweth up he marrieth, and bringeth flesh home
with him.
Flesh is produced from flesh; all man's relations are made
from flesh. By meeting the true Guru and obeying God's order,
everybody shall go right.
If thou suppose that man shall be saved by himself, he shall
not: Nanak, it is idle to say so." (Var Malar ki- Slok Mohalla 1- 25.1, p-1289)
The
Guru continued:
- "Fools wrangle about flesh (meat), but know not divine
knowledge or meditation on God.
They know not what is meat, or what is vegetable, or in what
sin consisteth.
It was the custom of the gods to kill rhinoceroses, roast
them and feast.
They who forswear flesh and hold their noses when near it,
devour men at night.
They make pretenses to the world, but they know not divine
knowledge or meditation on God.
Nanak, why talk to a fool? He cannot reply or understand
what is said to him.
He who acteth blindly is blind; he hath no mental eyes.
Ye were produced from the blood of your parents, yet ye eat
not fish or meat.
When man and woman meet at night and cohabit,
A foetus is conceived from flesh; we are vessels of flesh.
O Brahman, thou knowest not divine knowledge or
meditation on God, yet thou callest thyself clever.
Thou considereth the flesh that cometh from abroad bad,
O my Lord, and the flesh of thine own home good.
All animals have sprung from flesh, and the soul taketh its
abode in flesh.
They whose Guru is blind, eat things that ought not to be
eaten, and abstain from what ought to be eaten.
In flesh we are conceived, from flesh we are born; we are
vessels of flesh.
O Brahman, thou knowest not divine knowledge or
meditation on God, yet thou callest thyself clever.
Meat is allowed in the Purans, meat is allowed in the books
of Musalmans, meat hath been used in the four ages.
Meat adorneth sacrifice and marriage functions; meat hath
always been associated with them.
Women, men, kings, and emperors spring from flesh.
If they appear to you to be going to hell, then accept not
their offerings.
See how wrong it would be that givers should go to hell and
receivers to heaven.
Thou understandest not thyself, yet thou instructest others;
O Pandit, thou art very wise!
O Pandit, thou knowest not from what flesh hath sprung.
Corn, sugar-cane, and cotton are produced from water;
from water the three worlds are deemed to have sprung.
Water saith,'I am good in many ways'; many are the
modifications of water.
If thou abandon the relish of such things, thou shalt be
superhuman, saith Nanak deliberately." (Ibid, 25-2, p-1289)
Guru TO SARSA:
From Kurukshetra the
Guru passed through Jind where there is Gurdwara in his memory and then reached Sarsa. Here he met a Muslim saint. The Muslim Pir had great influence over his disciples and he had given them the guarantee of securing a place in heaven for them. In return of such a guarantee, the disciples would bring big offerings in cash and kind to the Pir. The
Guru explained to them that in order to get salvation, they should worship One God, the mere offerings would lead them no where.
TO SULTANPUR:
Sultanpur was about 135 miles north east of Sarsa and after eight years and covering more than six thousand miles on foot, the
Guru reached Sultanpur. The elder sister, Bibi Nanki and her husband, and other acquaintances were overjoyed to see him back.
HOME COMING:
After staying sometimes at Sultanpur, the
Guru started towards Talwandi. His father was about 75 years old. There was no postal service in those days. The old parents were waiting for their son to return. At last their son reached home and their joy knew no bounds. People from far and near came to have holy sight of the
Guru. They started rejoicing his company again. At that time the
Guru's children and his wife were with his in-laws at Pakhokey, a place about 110 miles towards Lahore. So he proceeded to see his wife and children.
Ajita was the Chaudhry (chief) of that village. He had heard about the
Guru but he had never met him before. Ajita was so much impressed with the first holy sight of the
Guru that he immediately became his disciple.
FOUNDATION OF KARTARPUR:
Some writers say that the
Guru founded Kartarpur (city of the Creator) after his third Udasi. Others believe that he started the habitation of Kartarpur in 1516 right after he came back from his first travel in 1515. Although wherever he went, he set up the missionary centers, yet he wanted to set up a central place to co- ordinate the efforts and activities of his mission. Therefore he chose this place near Pakhokey along the bank of the river Ravi. When he broke this news to Chaudhry Ajita, he immediately agreed with him. The Chaudhry and many other people of that village denoted their land for the new town. The foundation of Kartarpur was started immediately. The
Guru brought his parents to Kartarpur and so did Mardana. Morning and evening religious congregations were started.
SECOND UDASI:
After starting the habitation of Kartarpur, the
Guru started his second travel towards north. He made his first stop at
Sialkot, a city about 50 miles east of Kartarpur. After the Muslim invaders established their rule in India, many Muslim faqirs (saints and preachers) also came along with them and these faqirs set up their own centers at different places to preach Islam. Through their missionary work most of the Hindus were converted to Islam. Pir Hamza Ghons was one of those faqirs who set up his center at Sialkot. There lived a Hindu family in that city who did not have any children. Thinking that the Pir had miraculous powers, the head of this Hindu family begged the Pir to bless him with a son. He promised that if a son was born, he would offer him to the Pir. By the grace of God, a son was born, but the man shied away to keep his promise and did not offer his son to the Pir. This enraged the Pir so much that he branded the whole city as full of liars and wanted to destroy it in revenge. In order to accomplish the destruction of the city, he sat in seclusion and undertook a fast of forty days. The people became very frightened and his disciples would not allow any one to come near him.
The
Guru sat nearby and asked Mardana to play his rebec and started the Divine Sabad. Upon this the Pir was so much shaken up that he was forced to break his fast. As he listened to the Divine praise and prayer, he calmed down and sat before the
Guru. The
Guru made the Pir understand that for the mistake of one person, there was no justification of destroying the whole city. Pir Hamza Ghons was touched with the reality and truth.Thus he abandoned his revengeful act of destruction. There is a Gurdwara in honor of the
Guru in Sialkot.
From there the
Guru proceeded to Jammu and the temple of Vaishnu Devi goddess. Preaching his doctrine of Truth, he passed through Vairi Nag, Kukar Nag and Anant Nag springs and reached Pehalgam and then Amarnath, a place about 90 miles east of Srinagar. The Hindus worshiped Shivling at Amarnath, but the
Guru discussed the uselessness of idol worship and asked th
Topic of The Week Award(s): 1
