Shri Guru Nanak Dev

Life, Travels and Teachings

Other Books by the Author

The other books by the author, Dr. G.S. Chauhan are:

1. Guru Nanak Dev's Japji Sahib.
2. Guru Arjan Dev's Sukhmani Sahib
3. Bani of Bhagats
4. The Gospel of the Sikh Gurus
5. Rahras & Kirtan Sohila
6. Nitnem
All these books are being distributed 'free of cost' among
the general public by the All India Pingalwara Charitable
Society (Regd.), Amritsar.
 Shri Guru Nanak Dev
Life, Travels and Teachings

Dr G.S. Chauhan
Dr Meenakshi Rajan

Publisher :
Dr. Inderjit Kaur
President
All India Pingalwara Charitable Society (Regd.)
Amritsar
Shri Guru Nanak Dev
Life, Travels and Teachings
by
Dr. G.S. Chauhan
Dr. Meenakshi Rajan

© Writer

March : 2012

ISBN: 978-81-923150-1-0

Publisher :
Dr. Inderjit Kaur
President
All India Pingalwara Charitable Society (Regd.)
Amritsar

Printed at:
Printwell
146, Industrial Focal Point, Amritsar
 Dedication
This Humble effort to describe Shri Guru Nanak Dev's
Life, Travels and Teachings is dedicated to the great
saint of twentieth century, Bhagat Puran Singh,
founder of All India Pingalwara Charitable Society
(Regd.) Amritsar. It was due to his blessings when I met
him in July 1991 that an ignorant person like me could
study and understand Gurbani and write about the
Guru' teachings.

Bhagat Puran Singh was a great soul and even now,

he guides and removes suffering of those who help his
mission of running Pingalwara. I have seen that in
many cases, when some people sent donations with full
faith, their diseases were cured and problems solved.

I pray that Bhagat Ji may kindly bless the readers of

this book with Divine Name and faith in God.
 Contents
Foreword 7
Introduction 9
Chapter 1:
Life, Travels and Teachings of Shri Guru Nanak Dev
Birth and Childhood. 23

Chapter 2:
At Sultanpur Lodhi 38

Chapter 3:
Guru Nanak’s First Long Travel (Udasi) 56

Chapter 4:
Guru Ji’s Second Long Travel (Udasi) 127

Chapter 5:
Guru Ji’s Third Long Travel of North and North East 172

Chapter 6:
Guru Ji’s Fourth Long Travel in Western Direction 219

Chapter 7:
Settling at Kartarpur 262

Annexure 1: Shri Guru Granth Sahib 298

Annexure 2 : Sidh Gosht 318
Annexure 3 : Glossary of spiritual terms. 336
 Foreword
To write a biographical account of a great seer of the
stature of Sri Guru Nanak Dev Ji is really a difficult task. The
author, Dr. G.S. Chauhan and his illustrious daughter and co-
author Dr. Meenakshi Rajan have referred to various available
sources of information such as Puratan Janamsakhi, Bhai Bala's
Janamsakhi, Bhai Mani Singh's Janamsakhi, Meharban's
Janamsakhi, Bhai Gurdas's Vars, Dr. Kirpal Singh's book,
'Janamsakhi Tradition', etc. Dr. Chauhan being a senior
functionary of the Indian Railways has extensively travelled
through the length and breadth of the country. Having remained
posted in North Eastern India from 1958 to 1972 A.D., he is
quite conversant with the people and places of the region visited
by the great Guru during his long and famous travels
throughout India and abroad. Influenced and fascinated by this
aspect, Dr. G.S. Chauhan and the co-author have taken special
interest to update travels and teachings of the Guru with the
help of new information made available by an army officer Col.
Dr. D.S. Grewal about the Guru's visit to Tibet, Nepal, Sikkim
and north eastern states, Ladakh, etc. They have also made use
of the excellent research on Janamsakhi literature by Dr. Kirpal
Singh in his book 'Janamsakhi Tradition'. Thus, the authors
have given a new dimension to their book 'Shri Guru Nanak
Dev— Life, Travels and Teachings'.
The readers will find that there are 76 quotations of
Gurbani in this book. The authors want to connect the readers
with Guru Ji's original Bani so that it creates an interest for the
study of Sri Guru Granth Sahib.
7
 Annexure 1 at the end is a very good introduction to the
contents of Sri Guru Granth Sahib. Annexure 2 is the translation
of 'Sidh Gosht' which records the Guru's discussions with the
yogis at 'Achal Vatala'. This will clarify many doubts about the
spiritual path. Another special feature of the book is details of
Guru Ji's visit to Tibet, Nepal, Sikkim, Arunachal Pradesh,
Assam, Ladakh, etc. Since these are difficult areas, not
frequented by most Sikh scholars and historians, there was
hardly any record about Guru Ji's visits to these areas in the
past. It is hoped that the readers in general and the non-punjabi-
knowing ones in particular would make the most of the labour
put in by the authors and enrich their knowledge about the
Guru.
The authors deserve a special appreciation of the
prospective readers for the missionary zeal and the selfless
effort put in by them since there is no profit motive and the book
is being printed and published under the aegis of the All India
Pingalwara Charitable Society (Regd.), Amritsar and distrib-
uted free of cost among the general public. We, in Pingalwara,
are therefore all praise for this cause of the authors and wish
them all the very best in their lives.
Last, but not the least, I am thankful to the authors for
giving me the responsibility of getting the book printed. My
thanks are also due to Dr. Inderjit Kaur, Patron President,
Pingalwara for giving her gracious nod in this noble cause.

Ar. Mukhtar Singh Goraya,

Hony. Secretary,
Pingalwara, Amritsar.

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 Introduction
As Guru Nanak Dev did not write his autobiography, now
we have to depend upon the writings of holy persons written long
after Guru Ji’s time. The earliest reliable written record is by Bhai
Gurdas who was son of Guru Amar Das’s brother and uncle of
Guru Arjan Dev; a great scholar in his own right. Guru Arjan
Dev selected him as the scribe for compiling Guru Granth Sahib.
Although the compositions of Bhai Gurdas were not included
in Guru Granth Sahib, but Guru Arjan Dev honoured them by
saying that these can be sung in Harimandir Sahib at Amritsar
and these are explanation of the Holy Granth. Bhai Gurdas’s first
and the eleventh Vaars (ballad) give cryptic information about
Guru Nanak Dev’s travels and the people he met. These can be
taken as most reliable as there were persons like Baba Budha
who had seen Guru Nanak’s time and were Bhai Gurdas’s close
associates. The 11th Vaar of Bhai Gurdas gives names of the
devotees of Guru Nanak Dev and up to the time of Guru Har
Gobind Sahib. Bhai Mani Singh, a close associate of Guru
Gobind Singh, the tenth master is said to have requested Guru
Gobind Singh that Bahi Gurdas's Var has only given details of
these devotees, the questions they asked from Guru Ji and the
stories of their good deeds are not known. Guru Gobind Singh
then related these details which were recorded by Bhai Mani
Singh in his book “Sikhan Di Bhagat Mala”. It has been
translated into English as “Gospel of the Sikh Gurus” by the
author and it is being distributed by All India Pingalwara
Charitable Society (Regd.) Amritsar free of cost.
9
Available Sources of Information.
Other information about Guru Nanak Dev’s life is
available in the Janamsakhis. It appears that the purpose of
writing the Janamsakhis was neither to record history nor to
provide exegesis of Gurbani of Guru Nanak. The real motive
was to transmit information to the younger generation about the
“wonderful” personality of Guru Nanak and to tell them that
Guru Nanak revealed to the world a unique and enlightened
faith that preached the doctrine of unity and supremacy of God,
True Name and selfless service. Thus the Janamsakhi literature
presents a religio- legendry literature wherein ingredients of
historical evidence lie deep underneath.
There are four of the Janamsakhis:-
1) Puratan Janamsakhi. This is also called Villayat Wali
Janamsakhi. Bhai Veer Sigh, a great scholar saint,
discovered an old manuscript; edited it and got it printed
in Gurmukhi script. It is believed to have been written
some time during the time of Guru Har Gobind Sahib. It
is available from Bhai Veer Singh Sahitya Sadan, Bhai
Veer Singh Marg. New Delhi -1.
2) Bhai Bala Janamsakhi. This Janamsakhi is the Hindali
version of Guru Nanak’s tradition. It mentions all
accounts as eye witness accounts of one imaginary person
named Bhai Bala. There is no mention of Bhai Bala in
any other Janamsakhi or works of Bhai Gurdas.
Hindal was a devotee of Guru Amar Das who became
prominent during the pontificate of Guru Ram Das. For his
devotion and dedicated service, he was blessed by the Guru
as a Masand (a preacher-deputy). He settled at his native
village, Jandiala in Amritsar district. He made many disciples
who came to be known as Hindalis or Niranjanias. After his
10
death, his son, Bidhi Chand deviated from the Guru’s path and
his few followers became a heretical sect. It is believed that it
was during the period of Bidhi Chand that those of his
followers compiled a Granth and a Janamsakhi with a view to
extol Hindal and denigrate the founder Sikh Guru. (M.A.
Macauliffe: The Sikh Religion: Vol: I) The material given in
this Janamsakhi is very chaotic and misleading. There are
numerous versions of Bala Janamsakhi but none appears to be
authentic.
3) Bhai Mani Singh’s Janamsakhi or Gyan Ratnawali.
Bhai Mani Singh told the congregation that when Guru
Granth Sahib had been compiled, the Sikhs made a
request to Guru Arjan Dev that since there was no
recorded tradition, it was apprehended that the devotees
might be misled by some unbecoming narrative getting
into the tradition of Guru Nanak Dev. Then Guru Arjan
Dev asked Bhai Gurdas to compose a Vaar describing
Guru Nanak Dev’s life. Thus the first Vaar of Bhai Gurdas
contains an account of different events of the life of Guru
Nanak Dev. Although it is brief and cryptic in style, yet
it contains mention of all eastern and western itineraries
of Guru Ji and confirms that he visited all places of
pilgrimage. It also mentions about Guru Ji’s visit to the
hills.
Bhai Mani Singh’s Janamsakhi is basically is explanation
of Bhai Gurdas’s first Vaar. There is lot of disagreement
whether this is the work of Bhai Mani Singh himself or of one
of the audience of Bhai Mani Singh. It seems that one of the
persons who listened to the discourses of Bhai Mani Singh
wrote it down and gave it the name of Bhai Mani Singh to make
it popular. This Janamsakhi gives most reliable information
11
about Guru Nanak Dev’s travels to Baghdad and many other
places.
4) Janamsakhi Miharban. Manohar Das Miharban was
the son of Guru Arjan Dev’s elder brother, Prithi Chand
and grand son of Guru Ram Das. He is said to have his
education under the tutelage of Guru Arjan Dev. He was
a great writer and musician of Guru’s verses (Kirtania)
in his own right. He was perhaps the first to make an
attempt at the exegesis of sacred hymns of Guru Nanak
and explain their spiritual significance in a dialogue form.
Being a direct descendant of Guru’s family, he was
conversant of Guru Nanak Dev’s traditions.
This Janamsakhi gives realistic details and description of
Guru Nanak’s travels in different directions, North, South, East
and West. Miharban seems to have better knowledge of
geographical locations of places. There are a number of incidents
related by him which are missed by others. This book also gives
more details and valuable data about Guru Nanak’s life while
at Kartar Pur. He gives more details about Bhai Lehna’s stay at
Kartar Pur and mentions about compilation of Japji Sahib and
discussions with the Sidhas at Achal Vatala. Dr Kirpal Singh
author Of “Janamsakhi Tradition” has researched into this
Janamsakhi and done very good work. The book has been
published by Khalsa College Amritsar in two volumes.
All the Janamsakhis coming to us viz. Puratan Janamsakhi,
Bala Janamsakhi, Bhai Mani Singh Janamsakhi and Miharban
Janamsakhi were written at different periods of time and from
different perspectives.
1) The Puratan Janamsakhi was written in Muslim domina-
tion period in a terse style.
2) The Bala Janamsakhi follows typical socio-psychological
12
 approach which kept it popular with the average devotees
for a long time. The most popular picture depicting Guru
Nanak Dev with Bala and Mardana on his right and left
side is the result of this Janamsakhi.
3) The Bhai Mani Singh Janamsakhi is based on classical
Vedantic pattern with a view to put forth the objective of
each anecdote. He has followed Bhai Gurdas’s Vaar and
given details to enrich the knowledge of the devotees.
4) The Miharban Janamsakhi follows the style of goshtis or
exegesis before the congregation where in the background
is provided to explain the hymn.
The situation which existed in the sixteenth century of
India and middle-east has changed considerably due to political
changes. The names of the places and jurisdiction of countries
have also changed. In Guru Ji’s time Hajipur was the
flourishing town on the north bank of Ganges River but now
Patna is more famous. Peshawar was Gorakh Hatri and
Baijnath was Kirgram or Kir Nagar.
Preservation of Historical Shrines.
A very important point is preservation of historical places
visited by Guru Nanak Dev. Guru Har Gobind Sahib took
number of steps to maintain these historical places. He
personally visited, Talwandi the birth place of Guru Nanak Dev
to identify the places connected with life of Guru Nanak. He
also went to Nanakmatta and some other places in the hills. The
Sikh chiefs and Maharaja Ranjit Singh continued this good
work. The Harimandir Sahib was reconstructed by the initiative
of Sardar Jassa Singh Ahluwalia and other chiefs of Sikh
armies. Maharaja Ranjit Singh donated funds generously for
marble lining and gold covering of the domes and inside
decorations etc. It is a matter of great gratification that the Sikh
13
kings and the chiefs were very open minded and contributed
towards the holy places of all the religions. Maharaja Ranjit
Singh not only donated the gold and made other contribution
for the Golden temple (Harimandir Sahib) at Amritsar but also
donated 14 quintals of gold for the golden canopy of the Shiva
Lingam and other works at Vishvanath Temple at Benaras and
the silver doors of the Somnath shrine in Gujarat State. He is
said to have contributed great wealth to the mosques and tombs
of Muslim fakirs. Maharaja of Kapurthala state spent one lakh
rupees each on building of the Gurdwara, the Temple and the
Mosque at Kapurthala. How great it would be if people follow
the open minded and generous humanistic approach to life as
taught by Guru Nanak Dev?
In the first half of the nineteenth century, there was a
minister in Hyderabad State named Chandu Lal Bedi who
belonged to Dera Baba Nanak. He also located the places
visited by Guru Nanak in south India and got the shrines in
the memory of Guru Nanak Dev’s visit constructed at five
places i.e.
1) Rameshwaram in Tamil Nadu.
2) Shri Rangam-Trichnapalli (Tamil Nadu).
3) Tiruvanamalai (Tamil Nadu).
4) Kanchipuram (Tamil Nadu).
5) Guntur (Andhra Pradesh).
The Gurdwara at Rameshwaram has been renovated. The
other Gurdwaras which were being managed by Udasi saints
are to be located. The Sikh organisations are not doing enough
work to locate and maintain the historic places at locations
where Sikh population is not there or is very small. It is a matter
of great appreciation that the Udasi and Nirmalas saints have
been looking after these heritages for so long. It is a very sad
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story that the people instead of appreciating their great work
of preserving the tradition; lay stress on forcibly taking away
the shrine from them without any compensation or any thought
of showing gratefulness to them. It affects the source of
livelihood in most of the cases; therefore we should appreciate
this aspect and suitably compensate the trustees.
It is high time the Sikh communities make a positive and
definite programme to safeguard, preserve and maintain the
historic places. The division of the political states should not
become a hindrance and divide the community into separate
groups but it should remain one united community and spread
Guru Nanak’s message throughout the world.
One of my loved ones gave a very good suggestion. He
said that the one of the central Sikh organisations should take
up the task of listing out all the Sikh shrines and take care of
their maintenance and upkeep. It is being done by the Christians
and their central organisation has full details of all churches,
they may belong to Protestants, Catholics or any other
denomination. Inter-Gurdwara transfers would remove the
regional barriers and make people of smaller places proud when
the properly trained priests are posted in their Gurdwaras.
Self appointed Babas and untrained Sewadars doing
harm to Guru’s Devotees.
Another important factor which has to be looked into and
taken care of is that some untrained and self styled custodians
of Sikh tradition are playing havoc with the principles taught
by Guru Nanak Dev. I would like to quote three examples for
the benefit of the readers.
1) In Mumbai, there is a memorial to Bhai Veer Singh near
Church Gate. Bhai Veer Singh used to stay there with a
15
 devotee and have satsang there. There were a large
number of Guru Nanak’s devotees in the area most of
them are “Sehajdhari” Sikhs the refugees from Sindh and
West Punjab areas. After Bhai Veer Singh’s passing away,
this place is maintaining the tradition of having weekly
Kirtan and religious programs on the holy festivals; they
celebrate Bhai Veer Singh’s birthday and other Gurpurbs.
One day one Baba type Sikh attended the programme.
After the prayers, Prasad was distributed. He refused to
accept Prasad saying, “He won’t accept Prasad because
the Sindhis are attending the programme.” Sardar Hari
Singh who maintains the place was very much upset as
it is a great disrespect to the Guru Granth Sahib if a
devotee walks away without having Prasad. So he
followed the Baba, requested him and even touched his
feet to return and accept Prasad. Finally, the man returned
and accepted Prasad.
Now, think, what harmful impact such an illogical
behaviour would have had on the highly respected Sindhi
gentlemen who have maintained Guru Nanak’s tradition
throughout several generations. There is another Gurdwara in
New Marine Lines known as "Tilli Bai da Gurdwara" near
Sunder Bai Hall maintained by Sindhi families where I have
been attending weekly programs for more than ten years when
I was posted in Mumbai. The people there are very devoted
and really dedicated to Guru’s mission. Some of the devotees
remember full text of Guru Granth Sahib by heart and
understand and explain the meanings very beautifully and
clearly. There are a number of musicians who sing classical
ragas during the programs. Similarly, wherever Guru Ji went
in India or abroad, local communities of the devotees were
formed and they have maintained the traditions to the best of
16
their capabilities. We should appreciate and support them rather
than criticising and condemning them. By doing so, we would
be doing great service to the mission of Guru Nanak Dev.
2) At Patiala, there was a very rich Hindu gentleman devotee
of the Guru. He would visit Gurdwara Dookh Niwaran
Sahib daily. One day he asked the sewadar standing at
the gate of the shrine as to why he carried a spear? The
sewadar, very foolishly said, “It is to break the skull of
the clean shaven people like him.” The gentleman was
greatly hurt to hear this from the sewadar and stopped
coming to the Gurdwara. He built a big temple at Patiala
which is very popular now with the people. How a single
foolish reply must have stopped many devotees from
paying homage to the Gurdwara.
3) I was told by another very respected gentleman friend of
mine that while visiting Gurdwara Paonta Sahib, the
sewadar insulted his wife for a simple thing like veil
accidentally slipping from her head. Instead of reminding
her of the slip, he used abusive words inside the shrine.
This shows that the Sikh community is not doing much
important work of training the Gurdwara staff in humility and
the principles enunciated by Guru Nanak Dev. The wrong
teachings by the so-called Babas are also not being adequately
marginalised.
In the first half of the twentieth century, there was a Sikh
Missionary College near Khalsa College where all the
preachers were given training in Sikh doctrines and public
speaking. These trained preachers did very good work and
attended all ceremonial public functions and even private
functions like marriage ceremonies. I remember that all the
marriages in our family were attended by these preachers. It
17
would be a good idea if the Granthis, preachers and the
Sewadars are given training before posting for work.
Now, the times have changed. The marriages are
solemnised in the marriage halls instead of Gurdwaras. No
importance is given to spiritual instructions during the sacred
ceremony of Anand Karaj (marriage). It is high time the central
organisations take up the work of educating the community on
the sacred principals of the Gurus just like it was done when
Gurdwara Movement was started. It may be recalled, during
the days of Gurdwara Movement, only five persons accompa-
nied the groom in the marriage party and only inexpensive
clothes were exchanged as gifts. Dowry and golden ornaments
were not allowed.
In the U.K. the Gurdwaras have taken initiative and built
halls with the Gurdwara buildings where the Langar food is
served to the marriage guests and the functions are more
spiritual than social. It would be a great step forward if the Sikhs
reiterate and reintroduce the reformative customs in the society.
This will not only save wasteful expenditure on the marriages
but shall also encourage honest living among the society which
has been badly corrupted due to wasteful social compulsions
like expenses on marriages etc.
It will not be out of place to dwell on the role of
“Sehajdhari” Sikhs during the darkest period of Sikh history
i.e. the period after Baba Banda’s martyrdom and before the
rise of Sikh kingdom of Maharaja Ranjit Singh. Due to extreme
tyrannical behaviour of the Mughal rulers, the Sikhs had to take
refuge in the jungles and move from place to place on the horse
backs to escape the royal forces. It was the “Sehajdhari”
communities who supported them with money, rations and
intelligence in such difficult times. In most of the areas, the
18
eldest son of the family was christened an “Amritdhari Sikh”
as an offering to the Guru while the rest of the family remained
“Sehajdhari Sikhs” to escape ruler’s anger while they were
following their normal business or profession. Diwan Kaura
Mal, an ancestor of Bhai Sahib Bhai Veer Singh should be the
typical guiding light. Since this part of the history is not known
to most of the people; the illiterate so called “Babas” are doing
great harm to the followers of Guru Nanak Dev who have been
following his teachings for many generations.
Guru Nanak Dev’s Message is Universal.
Guru Nanak Dev’s message is not confined to any
particular community, country or time. His teachings are about
Truth which is eternal. Truth is one and the same everywhere,
at all times and in all religions, because Truth is that which is
unchangeable. Guru Ji went to the religious places and met the
priests and sages of all the religions. His hymns clearly state
the saints as sisters. He has laid more stress on good actions,
love and devotion to the Divine Name rather than the caste or
the worldly position. Thus his teaching is for the whole world
and it would be great service to Guru Nanak Dev if his
principles are spread every where instead of confining them to
a particular community or a region.
The ignorant fanatics tied down to the shackles of
worldliness of religion have been criticising other religions
without understanding the real meaning of Truth which is
identical in every religion. Fanaticism has really deprived the
world of the spiritual bliss and has plunged it into depths of
materialism and world wars.
Need to spread Guru Ji’s message in different languages.
As a result of formation of linguistic states, the medium
19
of instruction in all the states is the local language. Most of the
Sikh literature being published is only in Gurmukhi script. Thus
the devotees outside Punjab in India and in foreign countries
are practically starved of the information on Guru Ji’s teachings.
With Sikh diasporas spread all over the world, it is high time
that the central Sikh organisations and other charitable bodies
try to co-ordinate their efforts and publish essential literature in
various Indian and foreign languages.
There are large numbers of local Sikh communities spread
in various states in India. In Assam, a number of villages are
inhabited by the Sikhs who are descendants of the Sikh army
men who went to Assam with Guru Tegh Bahadur Sahib and
chose to settle in Assam. When I was posted to Guwahati in
1958 A.D; I saw a turbaned Sardar in the Railway workshop.
I tried to talk with him in Punjabi language, but he did not
understand anything. I was told that there was a large number
of Sikhs there in Assam who speak Assamese language and live
like local people but maintain their traditions and prayer ritual
of Sikhs in the Gurdwara. We should therefore translate
essential literature like translation of daily prayers and life of
Gurus for them and distribute free or at reasonable cost. It
would be best service to Guru Ji’s mission. Similarly, there are
communities all over in Maharashtra, Karnataka and Bengal
etc. My friend Sardar Hanuman Singh, past President of
Gurdwara at Bangalore whose forefathers went with the Sikh
army sent by Maharaja Ranjit Singh to help Tipu Sultan; told
me that he had translated Japji Sahib in Kanada language and
script and distributed 2000 copies to commemorate Guru
Nanak Dev’s 500th birthday celebration. There are a large
number of Sikhs who are descendants of the Sikh army
mentioned above and the Sikligars who were the weapon
20
manufacturers for Guru Gobind Singh; in Karnataka who
speak local language. But now the new people coming from
Punjab and managing the Gurdwaras do not appreciate such
niceties and need of the local Sikhs.
About this Book.
There are a large number of books on the life, travels,
history and other aspects of Guru Nanak Dev. Although an
attempt was made at the 500th birthday celebration of Guru
Nanak Dev to send the scholars to follow the routes taken by
Guru Ji, but most the books were written by people who did
not have adequate exposure to other parts of India and outside
world and reproduced information available on record. In the
recent past, particularly with Sikh army men being posted in
previously unapproachable areas, a lot of fresh information has
been disseminated by army men particularly by Col. Dr D.S.
Grewal about Guru Nanak Dev’s visit to Tibet, Nepal, Sikim
and North-Eastern states and Ladakh etc. Dr Kirpal Singh who
also visited places of historical importance has done excellent
work in investigating into the Janamsakhi literature and writing
his book Janamsakhi Tradition (English version of his earlier
Punjabi book Janamsakhi Prampara.) These books have
opened new areas and have made available Guru Ji’s travels
to wider and more difficult regions at great heights. We have
included Guru Ji’s travels to the newly known areas in this
book. We shall be grateful if the readers would very kindly give
me any further information on Guru Ji’s travels or places of
worship set up in memory of Guru Nanak Dev.
We therefore chose to do this service to Guru Ji to update
his travels and teachings which can be understood by an
average person. The language is simple and the translation of
the hymns is in prose instead of poetry as given by other authors
21
of English books. The poetry translations sometimes make it
difficult to understand real purport of the hymns. The hymns
are given in Gurmukhi as well as Devnagri Scripts for the
benefit of the non-Punjabi and non-Gurmukhi knowing
readers. Thus, the book has come up in a three-language
fromat.
In the end, we have added an annexure 1 in the form of
a brief note on Guru Granth Sahib for the benefit of the readers
outside Punjab who are not exposed to much literature on Sikh
Heritage.
We are grateful to Bibi Dr Inderjit Kaur and Sardar
Mukhtar Singh who are doing excellent work at All India
Pingalwara Charitable Society Amritsar of not only taking care
of physical and mental needs of the patients but also of the
spiritual needs of the society at large—which is the main cause
of the physical and mental diseases in the present materialistic
times.

Dr. G.S.Chauhan
B-202 Shri Ganesh Apartments
12-B Sector 7; Dwarka New Delhi 110075
Tel. 91-011-25086357
E. Mail gschauhanji @gmail.com

Dr Meenakshi Rajan
E. Mail rajan.meenakshi @gmail.com

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 Chapter 1
Life, Travels and Teachings of
Shri Guru Nanak Dev: Birth and Childhood.
Shri Guru Nanak Dev was born in 1469AD at Rai Bhoi
di Talwandi now known as Nankana Sahib. It is situated in
Shekhupura district of Pakistan near Lahore. His father’s name
is Shri Kalyan Chand Mehta a Bedi Kshatriya by caste who
was working as a revenue official with Rai Bular the local land
lord of Talwandi. His mother’s name is Mata Tripta ji. At that
time Lodhi family was ruling Delhi and Behlol Lodhi was the
ruler.
There is some confusion about the date of birth of Shri
Guru Nanak Dev. According to Puratan Janam Sakhi he was
born on the third bright day of the moon of Baisakh month of
Indian calendar. Most historians agree with this date. Yet the
actual celebration is done on Kartik Poornima day. The
scholars forward a number of arguments in favour of each date.
I think the main reason for deciding in favour of Poornima day
of Kartik month is that it was on this day Shri Guru Nanak Dev
emerged from Kali Bein at Sultan Pur Lodhi after having
received His message from the Supreme Being or in simple
language his Day of Enlightenment.
As a small child, he would not weep like other
children but was always smiling in his cradle as if he had come
to distribute happiness. As he grew up and started walking, he
would give away whatever he could lay his hands upon to the
23
children, beggars or saints. Some times he would give even the
house hold utensils and ornaments.
When he could go out for playing with other children, he
was always the leader of the group. He never quarreled with
others during play, but never lost. Many times he would be seen
sitting with his eyes closed for long time. He had a shining
forehead.
Rai Bhoi the founder chief of the village had converted
to Islam under duress. Therefore he was kind to the non Muslim
communities. That was why the wandering saints came to the
village in large numbers. On Rai Bhoi’s death, his son Rai
Bular became the chief. He appointed Kalyan Chand Bedi as
the revenue official of his lands consisting of about 10 villages.
Nanak’s father was unhappy with his habit of giving away
things in charity but his mother would try to cover up his
actions. Mehta Kalyan Chand one day complained to the priest
who had predicted that Nanak would be very lucky and
prosperous, that on the contrary he is giving away his
belongings to the beggars indiscriminately. After discussion, it
was decided to send the child to the traditional teacher to learn
accounting so that he could become revenue official like his
father when he grew up.
At the school of teacher Gopal, the young Nanak learned
alphabet and the multiplication tables very quickly and started
learning calculations of interest on capital. The teacher was
very much surprised. More so when Nanak, after finishing his
allotted studies would sit with his eyes closed for long time.
At first the teacher thought that he was sleeping but since he
never fell down like a sleeping person, he discovered that
Nanak was actually in deep meditation.
In the 15th century, the Pathan rulers were very cruel.
24
They would indulge in reckless loot and forcible conversions
to Islam. Hindu saints and other holy persons left for the hills
or forests. Talwandi was such a place which was surrounded
by forests all around. Therefore, there were many holy persons
visiting Talwandi for alms etc. Child Nanak would often have
long dialogues with them and give them food and clothes. His
teacher knew about these incidents and wondered as to how
to teach the one who knew every thing before hand.
One day, child Nanak was all the time busy writing
something on his wooden board and did not turn up to show
his work to the teacher. Then the teacher called him to show
his work. When the teacher saw the board, he was wonder-
struck to find that it was not the school work but a long poetry
written opposite each letter. It was what appears as” Assa
Mahalla 1 Patti Likhi” in Shri Guru Granth Sahib, on more
than one patti i.e. wooden board. In this composition all the
letters were attached with deep spiritual meanings. The
composition contained very high level instructions on dispassion.
After seeing this the teacher was stunned and inquired from
Nanak as to why he was not interested in the studies like
accounting etc. that his father wanted him to learn ? That will
enable him to earn livelihood when he grows up. On hearing
this, Nanak Dev replied as it is contained in “ Siri Rag M: 1”
recorded at page 16 of Guru Granth Sahib:-

isrIrwgu mhlu 1 ]
jwil mohu Gis msu kir miq kwgdu kir swru ] Bwau klm kir icqu
lyKwrI gur puiC ilKu bIcwru ] ilKu nwmu swlwh ilKu ilKu AMqu n
pwrwvwru ]1] bwbw eyhu lyKw iliK jwxu ] ijQY lyKw mMgIAY iqQY hoie
scw nIswxu ]1] rhwau ] ijQY imlih vifAweIAw sd KusIAw sd
cwau ] iqn muiK itky inklih ijn min scw nwau ] krim imlY qw
25
AMg -
pweIAY nwhI glI vwau duAwau ]2] ieik Awvih ieik jwih auiT
rKIAih nwv slwr ] ieik aupwey mMgqy ieknw vfy drvwr ] AgY
gieAw jwxIAY ivxu nwvY vykwr ]3] BY qyrY fru Aglw Kip Kip
iCjY dyh ] nwv ijnw sulqwn Kwn hody ifTy Kyh ] nwnk auTI cilAw
siB kUVy quty nyh ]4]6] (AMg 16)

isrIrwgu mhlu 1 ]
jwil mohu Gis msu kir miq kwgdu kir swru ] Bwau klm kir
icqu lyKwrI gur puiC ilKu bIcwru ] ilKu nwmu swlwh ilKu ilKu
AMqu n pwrwvwru ]1] bwbw eyhu lyKw iliK jwxu ] ijQY lyKw mMgIAY
iqQY hoie scw nIswxu ]1] rhwau ] ijQY imlih vifAweIAw sd
KusIAw sd cwau ] iqn muiK itky inklih ijn min scw nwau ]
krim imlY qw pweIAY nwhI glI vwau duAwau ]2] ieik Awvih
ieik jwih auiT rKIAih nwv slwr ] ieik aupwey mMgqy ieknw
vfy drvwr ] AgY gieAw jwxIAY ivxu nwvY vykwr ]3] BY qyrY
fru Aglw Kip Kip iCjY dyh ] nwv ijnw sulqwn Kwn hody
ifTy Kyh ] nwnk auTI cilAw siB kUVy quty nyh ]4]6]
(AMg 16)
Meanings:-
“Burn your attachments, grind them to make ink and make
your intellect as paper. Make the pen out of love and devotion
and your mind as writer. Then write what your spiritual master
tells you to write. Write the praise of His Name and that He
is beyond limits. If one writes this type of accounting, then there
will be seal of Truth on the writer whenever his accounts are
asked for in the Lord’s court. (1)
The Lord shall bestow honour, happiness and high spirits
for ever. Those persons who would have Lord’s true Name,
they shall have the seal of approval on their forehead. This can
be had with Karma and not mere talk. (2)
26
 One comes and another goes; one calls himself a leader
(of men). One is born as a beggar and another holds a court.
One’s real worth is only known when one goes to His court.
Without the Lord’s Name all else is in vain. (3)
O Lord, I wear myself out in Your fear because even those
who called themselves Lords and Kings were reduced to dust.
One’s all the false attachments are snapped when one passes
out of life. (4)(6)”
After hearing this, the teacher forgot all his wisdom and
learning. He apologized from Nanak Dev and requested him
to take care of his salvation. He also told him to do whatever
he wished.
For a few days Nanak Dev did not go to the teacher. He
kept sitting in the house or would go to the forests for discussions
with the wandering saints. His father then sent him to Pundit Brij
Nath for studying Sanskrit. The teacher gave him the Sanskrit
alphabet to learn. The child Nanak learnt very fast whatever was
taught to him. One day his father found him carrying a paper
and inquired as to what was written on it. Nanak Dev replied
that it was” Sapat Shaloki Geeta”. His father inquired if he could
read it. He replied that he could read and explain its meanings.
His father then took him to the teacher and told about the paper
and Sapat Shaloki Geeta.The teacher listened to the explanations
and was astonished at it. Nanak Dev then told him that real
benefit shall be obtained only by singing it. After this incident,
Nanak Dev remained in the house for some time, playing with
the boys and having discourses with holy persons.
Mehta Kalyan Chand was again very sad because his
only son was not studying as per his wishes. His condition was
noticed by his employer Rai Bular and he suggested that Nanak
be given Persian education. Later on he would also learn
27
accounting etc. in due course. Then as he grows up, will be
entrusted with his father’s official duties. Accordingly, Nanak
was sent to a Maulvi in his school to learn Persian. Here again,
the Persian teacher was amazed at the speed Nanak was
learning what was taught to him. After a few days Nanak
became irregular, would come late and go away at his own will.
When the teacher inquired the reason for all this, Nanak handed
him a paper, on which a composition called “Si-harfi” was
written. In this composition, against every Persian letter,
spiritual qualities like dispassion, devotion and God’s praise
were written. After reading this, the teacher bowed his head
and said that it was Allah who was speaking through Nanak.
After this again Nanak was home bound. Most of the time
he would lie on his bed with eyes closed. He did not care even
for his food. The parents thought that while roaming in the
forest, some negative element had affected him. So they called
the village Maulvi who was also the traditional extortionist to
look him up. The Maulvi tried his best but Nanak did not get
up. As a last resort, he told Nanak “In the name the God, who
loves you, please get up.” On hearing this, Nanak got up with
a bright face and smiled. He spoke to the Maulvi in Persian
about the perishable nature of this world, our relations with
worldly people, dispassion and need to praise God which is
recorded as “Tilang M. 1. Ghar 1” at page 721 in Shri Guru
Granth Sahib:-
rwgu iqlµg mhlw 1 Gru 1
< siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI
sYBM gur pRswid ] Xk Arj guPqm pyis qo dr gos kun krqwr ]
hkw kbIr krIm qU byAYb prvdgwr ]1] dunIAw mukwmy PwnI
qhkIk idl dwnI ] mm sr mUie AjrweIl igrPqh idl hyic
n dwnI ]1] rhwau ] jn ipsr pdr ibrwdrW ks nys dsqMgIr ]
AwiKr ibAPqm ks n dwrd cUM svd qkbIr ]2] sb roj gsqm
28
dr hvw krdym bdI iKAwl ] gwhy n nykI kwr krdm mm eˆØI
icnI Ahvwl ]3] bdbKq hm cu bKIl gwiPl bynjr bybwk ]
nwnk bugoXd jnu qurw qyry cwkrW pw Kwk ]4]1]
(AMg -721)
rwgu iqlñg mhlw 1 Gru 1
< siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI
sYBM gur pRswid ] Xk Arj guPqm pyis qo dr gos kun
krqwr ] hkw kbIr krIm qU byAYb prvdgwr ]1] dunIAw
mukwmy PwnI qhkIk idl dwnI ] mm sr mUie AjrweIl
igrPqh idl hyic n dwnI ]1] rhwau ] jn ipsr pdr
ibrwdrW ks nys dsqMgIr ] AwiKr ibAPqm ks n dwrd
cUM svd qkbIr ]2] sb roj gsqm dr hvw krdym bdI
iKAwl ] gwhy n nykI kwr krdm mm eˆØI icnI Ahvwl
]3] bdbKq hm cu bKIl gwiPl bynjr bybwk ] nwnk
bugoXd jnu qurw qyry cwkrW pw Kwk ]4]1] (AMg-721)
Meanings:-
God is one. He is manifest and un-manifest. He is the
creator of all. He is present in everything. He is fearless. He
is without enmity. He is beyond time and birth. He created
Himself. He can he realized only by His Grace.
O Lord! My prayer is to you alone. Hear me. You are
great, true, beneficent, spotless and sustainer of all (I)
Kindly enshrine this truth in my mind that this world is
a passing vanity. Although my forelocks are in the hands of
messenger of death, my mind does not know the Truth. (I)
(Rahau)
My wife, son, father, brothers: not one shall hold my hand.
When I fall into the grave and last prayer is read, no one shall
come to my rescue. (2)
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 I was lured by temptations and greed day and night and
evil thoughts were always over powering me. My state is such
that I never did any pious deed. (3)
I am of such low destiny that I am a back-biter, ignorant,
shameless and without fear of God. Nanak says that, but I am
your slave. O lord! I am the dust of feet of your slaves. Please
save me. (4) (1)
The Maulvi who came to cure Nanak was himself cured
of worldly attachments.
Grazing of cattle by Nanak.
After this incident, Nanak started moving about, talking
to people and leading a normal life. His father now thought that
since Nanak was not interested in any studies, he may be asked
to graze cattle in the forest. May be, he will become normal
after sometime when he can again be put to studies. After this
Nanak started to take the cattle to the forest regularly. One day,
while the cattle were grazing, Nanak went into deep meditation
(smadhi). The cattle thus left unattended, went into wheat
fields, ate some and destroyed the remaining crop. The master
of the field a Bhatti farmer came and got hold of Nanak and
took him to Rai Bular the master of the villages and made a
complaint and asked for payment of damages. Mehta Kalyan
Chand was also summoned. After the discussions, it was
decided to send a few respectable persons to assess the loss.
When this team reached the site, they found that there was no
damage but the crop was better than before. After this, Rai
Bular and his courtiers were convinced that Nanak was a
blessed soul. The complaint was therefore dismissed. Nanak
then narrated his composition in Soohi raga which is recorded
as Soohi Rag M 1 at page730 of Shri Guru Granth Sahib :-
30
 sUhI mhlw 1 ]
jogI hovY jogvY BogI hovY Kwie ] qpIAw hovY qpu kry qIriQ mil
mil nwie ]1] qyrw sdVw suxIjY BweI jy ko bhY Alwie ]1] rhwau ]
jYsw bIjY so luxy jo Kty suo Kwie ] AgY puC n hoveI jy sxu nIswxY
jwie ]2] qYso jYsw kwFIAY jYsI kwr kmwie ] jo dmu iciq n
AwveI so dmu ibrQw jwie ]3] iehu qnu vycI bY krI jy ko ley
ivkwie ] nwnk kMim n AwveI ijqu qin nwhI scw nwau ]4]5]7]
AMg-730
sUhI mhlw 1 ]
jogI hovY jogvY BogI hovY Kwie ] qpIAw hovY qpu kry qIriQ
mil mil nwie ]1] qyrw sdVw suxIjY BweI jy ko bhY Alwie
]1] rhwau ] jYsw bIjY so luxy jo Kty suo Kwie ] AgY
puC n hoveI jy sxu nIswxY jwie ]2] qYso jYsw kwFIAY
jYsI kwr kmwie ] jo dmu iciq n AwveI so dmu ibrQw
jwie ]3] iehu qnu vycI bY krI jy ko ley ivkwie ] nwnk
kMim n AwveI ijqu qin nwhI scw nwau ]4]5]7]
AM g -730
Meanings:-
“The yogis, the worldly people and those conducting
austerities are busy in their work because their inner soul is not
enlightened as yet. (1) But, O Lord, I hear your call. Those who
meditate on the Lord, hear His call. (1) (Rahau) One should
do good deeds; only then he will not be investigated when he
goes to God. (2) One shall be recognised as per his deeds.
Those breaths, when God is not remembered are wasted. (3)
I am prepared to sell myself if somebody is prepared to
purchase. Human body is useless without His Name.” (4)(5)(7)
Holy Thread.
After this incident, Nanak started doing his routine work
31
of looking after the cattle and other household duties. His father
then thought that it was proper time for his holy thread
ceremony. This ceremony is a must among Kshatriya males.
It signifies the second birth of a person i.e. adoption of religious
duties in life. So his father arranged food, goats for sacrificial
offering and other items required for the function. As the
ceremony started, the priest was holding the holy thread in his
hands. Young Nanak inquired about the purpose of this
ceremony. The priest said that since he was a high class born
Kshatriya; the holy thread ceremony will make him a respected
person in the community as it is considered to signify the
second birth. Hearing this, Nanak replied as per his composi-
tion in Vaar Assa Mahalla 1 recorded on pp 471 of Shri Guru
Granth Sahib:-
sloku mÚ 1 ]
dieAw kpwh sMqoKu sUqu jqu gMFI squ vtu ] eyhu jnyaU jIA kw
heI q pwfy Gqu ] nw eyhu qutY nw mlu lgY nw eyhu jlY n jwie ]
DMnu su mwxs nwnkw jo gil cly pwie ] caukiV muil AxwieAw
bih caukY pwieAw ] isKw kMin cVweIAw guru bRwhmxu iQAw ]
Ehu muAw Ehu JiV pieAw vyqgw gieAw ]1] mÚ 1 ] lK corIAw
lK jwrIAw lK kUVIAw lK gwil ] lK TgIAw pihnwmIAw rwiq
idnsu jIA nwil ] qgu kpwhhu kqIAY bwm@xu vty Awie ] kuih
bkrw irMin@ KwieAw sBu ko AwKY pwie ] hoie purwxw sutIAY BI iPir
pweIAY horu ] nwnk qgu n quteI jy qig hovY joru ]2] mÚ 1 ]
nwie mMinAY piq aUpjY swlwhI scu sUqu ] drgh AMdir pweIAY
qgu n qUtis pUq ]3] mÚ 1 ] qgu n ieMdRI qgu n nwrI ] Blky
Quk pvY inq dwVI ] qgu n pYrI qgu n hQI ] qgu n ijhvw
qgu n AKI ] vyqgw Awpy vqY ] vit Dwgy Avrw GqY ] lY
BwiV kry vIAwhu ] kiF kwglu dsy rwhu ] suix vyKhu lokw eyhu
ivfwxu ] min AMDw nwau sujwxu ]4]
AMg-471
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 sloku mÚ 1 ]
dieAw kpwh sMqoKu sUqu jqu gMFI squ vtu ] eyhu jnyaU jIA
kw heI q pwfy Gqu ] nw eyhu qutY nw mlu lgY nw eyhu jlY n
jwie ] DMnu su mwxs nwnkw jo gil cly pwie ] caukiV muil
AxwieAw bih caukY pwieAw ] isKw kMin cVweIAw guru bRwhmxu
iQAw ] Ehu muAw Ehu JiV pieAw vyqgw gieAw ]1] mÚ 1 ]
lK corIAw lK jwrIAw lK kUVIAw lK gwil ] lK TgIAw
pihnwmIAw rwiq idnsu jIA nwil ] qgu kpwhhu kqIAY bwm@xu
vty Awie ] kuih bkrw irMin@ KwieAw sBu ko AwKY pwie ] hoie
purwxw sutIAY BI iPir pweIAY horu ] nwnk qgu n quteI jy qig
hovY joru ]2] mÚ 1 ] nwie mMinAY piq aUpjY swlwhI scu sUqu ]
drgh AMdir pweIAY qgu n qUtis pUq ]3] mÚ 1 ] qgu n ieMdRI
qgu n nwrI ] Blky Quk pvY inq dwVI ] qgu n pYrI qgu n
hQI ] qgu n ijhvw qgu n AKI ] vyqgw Awpy vqY ] vit Dwgy
Avrw GqY ] lY BwiV kry vIAwhu ] kiF kwglu dsy rwhu ] suix
vyKhu lokw eyhu ivfwxu ] min AMDw nwau sujwxu ]4]
AMg-471
He stressed on the fact that the cotton thread will perish.
He wanted a thread which will last for ever and lead one to
the lord. The gist of this composition is as under.
Meanings:-
“The thread I want is to be made of compassion as cotton,
contentment as thread, continence as the knot and truth the
twist. O Brahmin! put such a thread if you have one. It will
not break, will not get soiled, shall not burn nor it shall be lost.
Those who wear such a thread are really great. Your thread
costs little; it is put while sitting in a sanctified square in a
ceremony where holy mantras are whistled into the ears. But
when a person dies, the thread is burnt along with the body.
So the man goes beyond without it. (1)”
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 The priest was moved on hearing this, but since he was
bound by the tradition, he again requested Nanak to put on the
thread. Nanak replied in terms of the stanza 2 of the same
composition as under:-
“Millions of thefts, illicit relations, falsehoods and abuses,
deceits, concealed actions that stick to life day and night are
committed and yet the Brahmin twists the thread, kills and
cooks the goats, eats it and says to all: “wear this sacred thread”.
When the thread breaks, it is replaced with another. But if it
had the power, it would not break. (2)”
The priest agreed with Nanak that what he said was the
thread of the soul, but he must wear this thread on his body as
has been the practice since Vedic times. Nanak again replied:-
“Believing in the Lord’s Name, one attains honour, the
Lord’s praise is the true thread which never breaks and with
this we are blessed in the Lord’s court. (3)”
The priest was un- nerved by the arguments, yet he
humbly requested Nanak to put on the thread in the name of
tradition. Then Nanak replied:-
“There is no thread for women, no thread for the senses
and every day people commit adulteries. This thread does not
restrain our feet, hands, tongue and eyes i.e. our senses from
doing wrong. The Brahmin twists the thread for others but
himself goes without it after his death. He conducts marriages,
makes and interprets the horoscopes after taking money. Hear
me, o people! The wonder of wonders is that he is blind but
his name is “wisdom”. (4).”
After hearing this, the priest accepted that this child is a
highly exalted soul and thus beyond the worldly thread
ceremonies.
34
The shadow of the tree did not change.
After the holy thread incident, life was running as usual.
Nanak went for grazing cattle as usual. Most of the time, he
was absorbed in Divine prayers. One day he was resting under
a tree, lied down and fell asleep. The sun changed its course
as per its routine, but the shade of the tree did not change. Rai
Bular happened to come that way and noticed that whereas
shades of all the trees had changed with the change in the
direction of the sun but under this particular tree, the shade did
not change. Rai Bular was surprised. He woke up Nanak very
respectfully and found him with his usual smile. On returning
to the village, Rai Bular sent for Mehta Kalyan Chand and
narrated the incident. He advised him not to admonish Nanak
on any account because he was a holy person. It was matter
of good luck that he was born in his village. It was due to his
grace that the village lived happily.
On another occasion, once again when Nanak was
sleeping under a tree, although the shade of the tree had
changed, one large cobra snake was providing shade to
Nanak’s head with its hood. Rai Bular was passing that way
with his horsemen. On hearing the noise Nanak got up and the
snake went away. Rai Bular was convinced of Nanak’s
holiness. He therefore bowed his head with full respect to
Nanak. A memorial Gurdwara Mal Sahib commemorates this
incident.
Betrothal and Marriage.
When Guru Nanak became of 16 years, his parents
thought of his marriage. Since he was not interested in any
worldly vocation, some people thought that, once the respon-
sibilities of marriage fall on his shoulders, he may get interested
in earning money. So the family priest was called in and was
35
asked to find out a suitable match for Nanak. In search of such
a match, the priest reached Pakhoke Randhawe. There lived
a person named Moola, Kshatriya by caste and a Patwari (a
land revenue official) by profession. He offered to marry his
daughter Sulakhani to Nanak. As per the local tradition,
Moola’s brother and the family priest went to Talwandi Rai
Bhoi and performed Sulakhani’s betrothal to Nanak, also fixed
the date for marriage. It was also decided that the marriage will
be celebrated at Batala (Gurdaspur district). As the marriage
was being performed, some body noticed a wall which was
likely to fall down as it was moving. Guru Nanak Dev said
that this wall will not fall. It will remain for ever. This wall is
standing even to-day. Now Gurdwara "Kandh Sahib" is
situated at the location where the marriage was solemnized.
Sacha Sauda or the True Bargain.
Even after the marriage, Guru Nanak did not show any
interest in business or worldly affairs. He would spend most of
his time meeting saints and fakirs visiting Talwandi. On returning
home, he would keep quiet or lie down. It was a matter of concern
and anguish for the parents that Nanak though a married man
now; but did nothing to earn his livelihood. They were also
worried that people might taunt that Mehta Kalyan Chand’s son
was good for nothing. One day Mehta Kalyan Chand advised
his son to do some work. Giving him twenty rupees, he asked
him to make a good deal with the money. Nanak Dev,
accompanied by another person left with his father’s permission.
When Guru Nanak reached near Chuharkana a village
about 24 kms from Talwandi, he met a group of sadhus who were
hungry. He thought what could be a better deal than providing
food to the hungry holy men. He therefore arranged food for the
sadhus with 20 rupees and returned home. His father was terribly
36
upset because he had given him the money to do some good
business and not to feed the ascetics. Nanak was well aware of
his father’s temper; therefore he did not return home but hid
himself under a huge tree in a dry pond beyond the woods a little
away from the village. His mother and sister brought him from
there when his father’s temper cooled down. Now a Gurdwara
named "Tamboo Sahib" is located at that spot. The place at
which Nanak fed the saints is now known as "Sacha Sauda".
There is a railway station of this name also.
Meeting with Mardana.
In those days Nanak met a person named Mardana. He
was a village musician, would play on rebeck and sing songs
of saints like Sheikh Farid, Namdev, Trilochan, Ravidas and
others for his rich clients. Nanak used to listen to the recitation
of such hymns from him. He asked Mardana to go on a
pilgrimage. Mardana refused saying that he is yet to marry his
daughter. Then Nanak asked his father for permission to go on
pilgrimage. He did not accede to his request. Instead he said:
“We have just performed your marriage. There is lot of time
to do pilgrimages.” Hearing this, Nanak kept quiet.
Calling in the physician.
Guru Nanak was now past 20, but was still indifferent to any
worldly occupation. Once he did not eat anything for three months
and remained absorbed in meditation. All the family members got
worried whether he was suffering from any serious ailment. So the
physician was called in who started to feel Nanak’s pulse and
inquired as to what was the trouble with him. In response, Nanak
laughed and said that he had no trouble physically. Only he pined
for God’s love and union with Him. The physician was surprised
and told Nanak’s father that he did not need any medicine. There
was no medicine for such a malady.
37
 Chapter 2
At Sultan Pur Lodhi
Guru Nanak’s sister Nanki was married to Shri Jairam
who lived at Sultanpur Lodhi near Kapurthala and was in the
employment of Daulat Khan Lodhi. This town is situated 45
kms south west of Jalandhar, and is a famous city in Punjab’s
Doaba region on the banks of river Bein, a tributary of river
Beas. The earlier name of this town was “Tamasvan”. One
Sultan Khan an officer of Mahmood Ghazanavi named it after
his own name. He also contributed to the prosperity of the
town. However in times of Guru Nanak, Sultan Pur Lodhi was
a jagir of Daulat Khan Lodhi, a relative of Bahlol Khan Lodhi,
the founder of Lodhi dynasty of Delhi.
When Jairam came to know that Nanak was not interested
in any worldly business, he wrote a letter to his father-in-law
Mehta Kalyan Chand to send Nanak to Sultan Pur. May be,
he would feel at home there. He even gave a hint that he would
try to find a job for him there. Therefore, the family decided
to send him to Sultan Pur. Nanak also readily agreed to this
suggestion.
When Guru Nanak’s wife came to know of this, she also
wanted to accompany him. But, he told her that as soon as he
settles down at the new place, he would send for her. After this
he set out for Sultan Pur.
On reaching Sultan Pur, Nanak was affectionately
received by his sister Nanki and the brother-in-law. The next
38
day, Jairam went to see Daulat Khan Lodhi and advised him
that his brother-in-law Nanak, had come and he requested him
to give him a job alongwith him in the stores (Modikhana). Jai
ram was the chief executive of the stores and was considered
an important officer because in those days the local faujdars
were collecting revenue in the form of grain. The Lodhi kings
conferred lands (Jagirs) on their selected officers and they
would give land to the tenants who worked for them. All
military positions were based on land grants. The employees
of the modikhana were paid paltry sums as salary and they
received fixed amount of rations for their livelihood called
“alufa” on daily basis.
In the modikhana, Nanak was entrusted with the job of
weighing grains and keeping record of it. He worked very
honestly and was very hard-working. He would share his own
rations with the needy and was very kind to the poor and the
mendicants. It is said that sometimes, while working he would
go into trance at the number thirteen and go on repeating the
same number. This was because thirteen in Punjabi is “tera”
which also means yours (God’s). Thus while in trance, he was
repeating to God “I am yours” again and again. Nanak was
very meticulous in his records keeping. Every day he would
complete his work before going home, may be he had to sit
for late hours. On the site of the modikhana Gurdwara "Hatt
Sahib" is located. Some of the weight measures used by Guru
Nanak are also preserved there.
Birth of two sons.
By now a few years had passed after Nanak’s marriage.
He remained despondent as ever. His parents and wife were
very sad over this. His elder sister Nanki was also issueless
although a number of years had passed since her marriage.
39
Because of this, his parents were keen that Nanak should have
his children. Nanak’s mother-in-law Chando Rani was also
worried. Therefore, she accompanied by her husband visited
Sultan Pur and had discussions with Nanki suggesting that she
advised her brother. After some time a son was born to Nanak
who was named Sri Chand. Thereafter he was blessed with
another son, Lakhmi Das.
Audit of Guru Nanak’s Accounts.
Food items were deposited in the modikhana by many
categories of people like landlords, overlords and chiefs etc.
who collected the land revenue in the form of grains, jaggery
etc. Rations were drawn by Daulat Khan’s officials, soldiers,
accountants and other employees in required quantity in lieu
of salary. The modies who preceded Guru Nanak were all
dishonest. They used to keep one tenth of the required quantity
unto themselves. They called this practice as dahinimi. Such
practices were rampant during the times of Lodhi kings.
Contrary to all such dishonest practices, Guru Nanak weighed
correctly and delivered full quantity as was sought by anybody.
Thus, those who received grains were very happy and sang
praise of Nanak as a "mody". The reputation of Nanak as an
honest mody spread all around.
Many mendicants, saints, fakirs, ascetics and other poor
people of different groups started to flock to the modikhana to
get grains. Nanak had special love for such people. Sometimes
Nanak would take a fakir with him and give him rations out
of his own quota as fixed for him. Thus all the holy men were
much pleased with this mody and they had special words of
appreciation for him. Nanak’s fame and glory thus spread far
and wide.
About 13 kms from Sultan Pur there was a village called
40
Malsihan. Bhagirath was the chief of this village. He was a God
fearing person and a devotee of the Goddess Kali. One day he
came to deposit grains in the modikhana at Sultan Pur; he was
very much impressed by Nanak’s honesty and proficiency at
work. He noticed there was a great spirit in Nanak which
nourished the poor. He noticed that while working, Nanak was
always absorbed in God. He felt that the goddess he
worshipped also served this great soul. All the doubts in his
mind were cleared and he became the disciple of Guru Nanak.
As Guru Nanak’s fame spread with each passing day,
some people whose illegitimate income was adversely affected
became very jealous of Nanak’s popularity. They complained
to Daulat Khan Lodhi that this mody Nanak was squandering
his modikhana’s grains on the poor and mendicants. The job
of the mody was of great responsibility. So Daulat Khan called
Jairam and asked him to check all the accounts of the
modikhana. The officers appointed by Daulat Khan checked
the accounts thoroughly but found no discrepancy. The
complaint made by the jealous people proved to be false.
Marriage of Mardana’s daughter.
The news of Nanak’s appointment as the mody and his
popularity as an honest and generous person reached Talwandi.
Whosoever visited Sultan Pur from Talwandi met Nanak, got
his alufa fixed and returned to Talwandi in a very happy frame
of mind and sang praises of Nanak. When Mardana heard such
news about Nanak, he felt the desire to meet him. As a matter
of chance, Mehta Kalyan Chand asked him to go to Sultan Pur
and get the news about Nanak. On getting this message, he
went over to Sultan Pur. Guru Nanak made him stay with him
for some time. Guru Nanak would get up early in the morning,
and go to the Bein River for the bath. Thereafter, he remained
41
absorbed in meditation for a while. Thereafter, Mardana would
sing verses of saints and similarly, kirtan would be performed
in the evening. After some days passed like this, Mardana
sensing the liberal nature of Nanak placed his problem of his
daughter’s marriage before him. He sought some financial help
from him. Nanak asked him to think and make a list of the
things he wanted for his daughter’s marriage. Mardana made
the list and handed over to Nanak.
When Bhagirath came to Sultan Pur to pay his respects
to Nanak, he gave the list to Bhagirath and directed him to go
to Lahore and fetch all the articles in the list. Keeping in mind
that there is no delay, he was told not to spend more than one
night in Lahore. Bhagirath had a friend named Mansukh a rich
trader in Lahore. So he approached him for the purchases.
Mansukh said that every thing else could be arranged except
the gold bangles. When Bhagirath expressed that he could in
no circumstances stay in Lahore in defiance of his Guru’s
instructions for more than one night, Mansukh gave him the
bangles he had got for his own daughter. After hearing about
Guru Nanak, he was so much impressed that he decided to
accompany Bhagirath to Sultan Pur so that he could meet the
great man under whose feet his friend had sought shelter. Both
of them reached Sultan Pur and after meeting Guru Nanak,
Mansukh was elated and like Bhagirath he also became his
disciple. It was the same Mansukh who went to Sri Lanka and
spread Guru Nanak’s message there.
Mardana went back to Talwandi taking with him the
things meant for his daughter’s marriage. After marrying off his
daughter, he returned to Sultan Pur.
Sulakhani’s parents at Sultan Pur.
Before leaving for Sultan Pur, Guru Nanak had assured
42
his wife that he would call her there once he gets a job and
is settled. After getting a job in the modikhana he sent for her
at Sultan Pur from Talwandi. He settled his family in a separate
hired house where Gurdwara Guru Ka Bagh is located these
days.
Because of the liberal and generous nature of Guru
Nanak, many ascetics, saints, fakirs and the poor would flock
his modikhana. He would get their alufa fixed by Daulat Khan.
Those, whom he could not help, he invited them to his own
house for food. Thus there was a line of visitors outside his
house at the meal times. When Nanak’s in-laws came to know
of this, they came to Sultan Pur and requested Bibi Nanki to
persuade her brother not to fritter away his money on the
ascetics. She replied that Nanak gave alms from what he earns
and that the family had enough to spare.
Disappearance in river Bein.
While at Sultan Pur, Guru Nanak’s routine was to go to
the river Bein in the morning daily. The place where he used
to bathe was about one and a half kilometre from the town. It
was an enchanting location because of its natural beauty. After
the bath he would meditate for a while. As per a local tradition,
there was a hut of a Muslim holy man named Allah Ditta
(popularly known as Kharbuje Shah). Guru Nanak would often
have discourse with him. After his demise, a tomb came up near
the hut. This tomb remained there till 1941, when Maharaja of
Kapurthala got a Gurdwara built on that site named Gurdwara
Ber Sahib. Before that time, there was a modest small
brick-built structure at the site.
One day early in the morning, accompanied by an
attendant, Nanak went for the bath. He left his clothes with the
attendant and entered the river. When he did not come out for
43
a long time, the attendant raised hue and cry that Nanak was
drowned in the river. Soon the news spread in Sultan Pur.
Daulat Khan Lodhi accompanied with Jairam came to the river.
He immediately deployed the fishermen to throw their nets in
water and look for Nanak’s body. The boatmen were asked to
dive in water and search. All efforts failed to find the body.
There was great sorrow among the people of Sultan Pur. Daulat
Khan ordered that the Modikhana accounts be checked. Jairam
conducted the check and found every thing in order. Some
surplus grains were kept aside.
According to the “Puratan Janam Sakhi”, Guru Nanak
was called in the court of the Supreme Being and offered nectar
and asked to drink. After he drank it, he was told “I am with
you. You are blessed. Whosoever meditates on your name will
also be blessed. Go to the world, meditate on My Name and
spread this message to others to meditate on My Name. Remain
unattached in the world and spend your time in remembering
Name, generosity, purity of mind, service to the needy etc. This
shall be your mission in the world.”
Guru Nanak thanked and paid his respects. Before his
departure he was asked “O, Nanak, say something in praise of
My Name”. Guru Nanak then said the following as recorded
at page 14 of Shri Guru Granth Sahib:-
isrIrwgu mhlw 1 ]
koit kotI myrI Awrjw pvxu pIAxu AipAwau ] cMdu sUrju duie
guPY n dyKw supnY saux n Qwau ] BI qyrI kImiq nw pvY hau
kyvfu AwKw nwau ]1] swcw inrMkwru inj Qwie ] suix suix AwKxu
AwKxw jy BwvY kry qmwie ]1] rhwau ] kusw ktIAw vwr vwr
pIsix pIsw pwie ] AgI syqI jwlIAw Bsm syqI ril jwau ] BI
qyrI kImiq nw pvY hau kyvfu AwKw nwau ]2] pMKI hoie kY jy
Bvw sY AsmwnI jwau ] ndrI iksY n AwvaU nw ikCu pIAw n
44
Kwau ] BI qyrI kImiq nw pvY hau kyvfu AwKw nwau ]3] nwnk
kwgd lK mxw piV piV kIcY Bwau ] msU qoit n AwveI lyKix
pauxu clwau ] BI qyrI kImiq nw pvY hau kyvfu AwKw nwau ]4]2]
AMg- 14-15
isrIrwgu mhlw 1 ]
koit kotI myrI Awrjw pvxu pIAxu AipAwau ] cMdu sUrju duie guPY
n dyKw supnY saux n Qwau ] BI qyrI kImiq nw pvY hau kyvfu
AwKw nwau ]1] swcw inrMkwru inj Qwie ] suix suix AwKxu AwKxw
jy BwvY kry qmwie ]1] rhwau ] kusw ktIAw vwr vwr pIsix pIsw
pwie ] AgI syqI jwlIAw Bsm syqI ril jwau ] BI qyrI kImiq
nw pvY hau kyvfu AwKw nwau ]2] pMKI hoie kY jy Bvw sY AsmwnI
jwau ] ndrI iksY n AwvaU nw ikCu pIAw n Kwau ] BI qyrI kImiq
nw pvY hau kyvfu AwKw nwau ]3] nwnk kwgd lK mxw piV piV
kIcY Bwau ] msU qoit n AwveI lyKix pauxu clwau ] BI qyrI
kImiq nw pvY hau kyvfu AwKw nwau ]4]2] AMg- 14-15
Meanings:-
“ If aeons be my age, air be my food and drink, and I
cage myself in a cave where neither sun nor moon could enter,
and I were not to sleep even in a dream, I would still not be
able to value You or Your Name O Lord.(1)
The true Lord has His seat in Himself. I only hear His
merits. If He were to be merciful, He would create His cravings
in me. (Pause)
If I were to be pressed like a reed –mat, ground like grain
in the mill, if I were burnt in fire and mixed with ashes, I would
still not be able to value Thee nor Thy Name O Lord.(2)
If I were a bird and trailed across a hundred of skies,
remained unseen, ate naught nor drank, I would not be able
to value Thee, nor Thy Name, O Lord. (3)
45
 If I read through millions of pages and knew their
mysterious intent, if I wrote with an ocean of ink with speed
of wind, I would still not be able to value Thee, nor Thy Name,
O Lord. (4-2)”
The Lord then told him that he has been blessed and those
who will take his name will also be blessed. Whosoever is
showered with kindness by him shall also be exalted by the
Lord. Lord said “My Name is Parbrahm Parmeshwar and your
name is Gur Parmeshwar, now go to the world and spread My
message.” Gur Parmeshwar means the Teacher Blessed by
God. Then the Lord asked him whether he had understood His
Will, than praise the Will. Guru Nanak replied that he was
capable of saying what he had seen, all he could say was “You
are...” Then Guru Nanak recited the Mool Mantra and the first
sloka of Jap as under:-
“Ik onkar Sat Naam Karta Purakh Nirbhau Nirvair
Akal Moorat Ajuni Saibhang Gur Parsadi. Jap. Addi such.
Jugadi sach. Hai bhi sach. Nanak hosi bhi sach.”
Jap is the gist of Shri Guru Granth Sahib and the Mool
Mantra is gist of Jap. The Mool Mantra and the first sloka of
Jap is the praise of the Lord.
Before departure he was offered a robe of honour. The
Lord then asked the attendants to leave Nanak back on the river
bank at Sultan Pur.
After three days of disappearance, Nanak was seen sitting
in a cremation ground about 3 kms upstream from where he
went missing. There is a Gurdwara named Sant Ghat at that
place.
The people of Sultanpur were highly astonished and
excited when they learnt about Nanak’s return. The news
46
spread that Nanak has come back to life after three days. Many
said that he was a ghost of Nanak who died three days back
and now sits in the cremation ground. He, after some time got
up and went to the modikhana and distributed the excess grains
found as his share to the needy. Many people thought that since
Nanak had remained in the river for three days, he had lost his
balance of mind and gone crazy. After giving away all his
belongings Nanak went and sat among the fakirs. When his in-
laws learnt about this incident, they came to Sultan Pur
accompanied by a pundit named Shama. When they saw Guru
Nanak sitting among the fakirs, they felt very sad. They
requested Nanki, his elder sister to suitably advise Nanak, but
she had full faith in Nanak’s wisdom, so she told them to accept
what Nanak was doing with faith. So his father-in-law took his
wife Mata Sulakhani and the younger son Lakhami Das with
him to his village Pakhoke and the elder son Sri Chand
remained with Bibi Nanki at Sultan Pur.
The first words Guru Nanak uttered after coming out of
the river was “There is no Hindu and no Musalman.” This
caused furore throughout Sultan Pur. The town being a Muslim
dominated place, and a famous place of Muslim learning, such
a statement was considered blasphemy. The matter was
reported to Daulat Khan. He sent his messengers to call Nanak
who said that he did not know who was Daulat Khan. The
Nawab then sent his men to request Nanak to come for the sake
of God. On hearing this Nanak went to the Nawab. The Qazi
of the town was already there. Seeing Nanak in ascetic robes,
the Nawab gave him full respect and said that the Qazi had
some questions to ask. Nanak looked at the Qazi who asked,
“You say that there is no Hindu and no Musalman. Does the
faith founded by Prophet Muhammad not exist?” Nanak replied
47
that it was difficult to be a Musalman. One has to live life as
per the will of God. Getting one’s mind cleansed of ego and
inculcating compassion, mercy and love for all is the true path
of religion and only rare persons tread this path. Nanak
enunciated the following composition recorded at page 141 as
Sloke M 1 of Guru GranthSahib.:-
sloku mÚ 1 ]
muslmwxu khwvxu musklu jw hoie qw muslmwxu khwvY ] Avil
Aauil dInu kir imTw mskl mwnw mwlu muswvY ] hoie musilmu dIn
muhwxY mrx jIvx kw Brmu cukwvY ] rb kI rjwie mMny isr aupir
krqw mMny Awpu gvwvY ] qau nwnk srb jIAw imhrMmiq hoie
q muslmwxu khwvY ]1]
AMg- 141
sloku mÚ 1 ]
muslmwxu khwvxu musklu jw hoie qw muslmwxu khwvY ] Avil
Aauil dInu kir imTw mskl mwnw mwlu muswvY ] hoie musilmu
dIn muhwxY mrx jIvx kw Brmu cukwvY ] rb kI rjwie mMny isr
aupir krqw mMny Awpu gvwvY ] qau nwnk srb jIAw imhrMmiq
hoie q muslmwxu khwvY ]1]
AMg- 141
Meanings:-
“Hard it is to call oneself a Muslim: If one had these
(attributes) then alone he is one.
First, let the faith in Allah seem sweet to him.
And then with this as scraper, let him rub his inside clean
of Ego.
And with his faith in the leader of his faith, let him break
the illusion of life and death.
48
 And, submit to the Will of Allah, and, believing in his
Eternal Creator, he should loose his self (ego).
And Nanak if he is so merciful to all creatures, truly he
is acclaimed as a true Muslim.”
On further questions by the Qazi, Guru Nanak gave him
true meaning of Muslim prayers and equipments as under as
recorded at page 140-41 of Shri Guru Granth Sahib.:-
sloku mÚ 1 ]
imhr msIiq isdku muslw hku hlwlu kurwxu ] srm suMniq sIlu
rojw hohu muslmwxu ] krxI kwbw scu pIru klmw krm invwj ]
qsbI sw iqsu BwvsI nwnk rKY lwj ]1] mÚ 1 ] hku prwieAw
nwnkw ausu sUAr ausu gwie ] guru pIru hwmw qw Bry jw murdwru
n Kwie ] glI iBsiq n jweIAY CutY scu kmwie ] mwrx pwih
hrwm mih hoie hlwlu n jwie ] nwnk glI kUVIeI kUVo plY
pwie ]2] mÚ1 ] pMij invwjw vKq pµij pµjw pµjy nwau ] pihlw
scu hlwl duie qIjw KYr Kudwie ] cauQI nIAiq rwis mnu pMjvI
isPiq snwie ] krxI klmw AwiK kY qw muslmwxu sdwie ] nwnk
jyqy kUiVAwr kUVY kUVI pwie]3] AMg-140-141
sloku mÚ 1 ]
imhr msIiq isdku muslw hku hlwlu kurwxu ] srm suMniq sIlu
rojw hohu muslmwxu ] krxI kwbw scu pIru klmw krm invwj ]
qsbI sw iqsu BwvsI nwnk rKY lwj ]1] mÚ 1 ] hku prwieAw
nwnkw ausu sUAr ausu gwie ] guru pIru hwmw qw Bry jw murdwru
n Kwie ] glI iBsiq n jweIAY CutY scu kmwie ] mwrx pwih
hrwm mih hoie hlwlu n jwie ] nwnk glI kUVIeI kUVo plY
pwie ]2] mÚ1 ] pMij invwjw vKq pMij pMjw pMjy nwau ] pihlw
scu hlwl duie qIjw KYr Kudwie ] cauQI nIAiq rwis mnu pMjvI
isPiq snwie ] krxI klmw AwiK kY qw muslmwxu sdwie ]
nwnk jyqy kUiVAwr kUVY kUVI pwie]3]
AMg-140-141
49
Meanings:-
“Let mercy be the mosque, faith thy prayer mat, and
honest living thy Quran.
Humility thy circumcision, and good conduct thy fast.
Thus thou become a true Musalman.
If pious works be thy Kaaba, and Truth thy teacher and
good deeds thy prayers, and if rosary be His Will, then the God
shall keep thy honour. (1)
M: 1
To deprive one of his due is to eat the cow (forbidden for
Hindus) for one and swine for the other (forbidden for
Muslims).
If we do not usurp another’s due, the Guru-teacher shall
stand by us.
By mere talk, no one goes to the heaven; the emancipation
is only possible by living by Truth.
If one seasons one’s food with condiments, it does not
become pure.
Nanak: through false talk, one gathers nothing but
falsehood. (2)
M: 1
You say your prayers five times and have given them five
names.
Let Truth be the first, honest living the second, and the
good of all be the third: let fourth be the honest mind and the
fifth be the praise of the Lord.
Say thou, pray, the prayer of deeds, and be thus a true
Musalman.
Any other prayer is false and, false is their value. (3)”
50
 The Qazi said, “Hindus have one path and the Muslims
have another. Which path do you tread?” Nanak replied, “I am
on the path to God and the God is neither Hindu nor Muslim.”
The Qazi then said that since you do not differentiate between
the Hindus and Muslims, as it was the time for namaz (Muslim
prayer); you may accompany us to the mosque and say the
prayers. Nanak agreed to this and accompanied by Daulat
Khan they went to the mosque.
When Guru Nanak went to the mosque, the Hindus of the
town including Jairam became apprehensive that Daulat Khan
and the Qazi might convert Nanak into Islam. But Nanki was
the only one who had full faith in her brother’s commitment.
So she allayed Jairam’s fears on Nanak’s account.
To say namaz, Daulat Khan, Qazi and Nanak stood in a
row. The Qazi and Daulat Khan began saying their namaz but
Nanak only looked at them attentively. Once he looked at Qazi
and laughed because he had a strong insight to assume that
Qazi’s mind was not in the namaz, rather it was in something
else. When the namaz was over, the Qazi asked Nanak in a
furious tone, “O Nanak! Why did you laugh at my saying the
namaz?” Nanak patiently replied, “Your namaz has not been
accepted in the Divine Court because your mind was
somewhere else. Since you yourself were not present in the
namaz, I could not have been with you in saying it.” This
enraged the Qazi still further and he declared that his mind was
very much in the prayers but you were laughing standing
nearby. Nanak said that it was not necessary that mere physical
bowing could mean homage to God. It was the mind that had
to pay the homage, and that one could do anyway. Similarly,
if the mind was in the namaz, one might say it anyway; but
if the mind was not in the prayer and it was anxious about the
51
new born filly at home, such saying of namaz was of no use.
Listening this, the Qazi was astonished. He realized that Nanak
had correctly read his mental state. Bewildered at Qazi’s
silence, Daulat Khan asked for the reason. The Qazi replied
that Nanak was right. Then Daulat Khan asked Nanak that he
could have said namaz with him. Nanak replied that his mind
too was wandering, purchasing horses in Kabul. Hearing this
both of them bowed to Nanak and accepted that he was truly
a man of God.
At Sultan Pur there was a holy person who was
worshipping stone idols. He was not happy because he could
not achieve union with the Lord. When he heard that there is
a saint in the town whom both Hindus and Muslims respect,
he thought of visiting Guru Nanak Dev. Guru Nanak Dev was
happy to meet him and appreciated his sincerity and devotion.
He advised him to worship the Unmanifest Lord as He is
present every where. The lifeless idols cannot reply to his
prayers but the Omnipresent Lord listens and answers to our
prayers. The holy person was happy and accepted Guru’s
advice.
From Guru Nanak’s stay at Sultan Pur, we learn the
following three lessons:-
1) From the episode of the Nawab and the Qazi we learn
that when you pray, put your mind in the prayer. Many
people recite holy prayers throughout their lives but do not
derive any benefit from it. Prayer is the function of the
mind and not the body. Guru Nanak Dev in Japji Sahib
has given a simple recipe for this. He says that when you
say the prayer, listen to it carefully. This involves the mind
in the prayer which purifies the mind thus helping our
power of concentration leading to Dhyana and Samadhi.
52
2) From the episode of the idol worshipper, we learn that we
should not pray to the lifeless idols but to the Omnipresent
Lord.
Our attachment to the objects of wealth and possessions
is simply an act of idol worship which should be avoided.
Attach your mind to something which is ever-lasting and not
the perishable worldly possessions and family etc. Parmahansa
Ramakrishna has very nicely said that as for family and wealth,
think that these belong to the Lord and you are the care-taker
or day nurse. Like when the day nurse leaves for her home at
night; the parents are fully responsible for their children,
similarly, the Lord takes care of the whole universe. Have faith
in Him and do your duty honestly to rear family and make
honest living like a good care taker. He shall take care of the
rest.
3) After Guru Nanak Dev left the modikhana and was sitting
outside the town. The Nawab appointed another person
to work in his place. When the new person checked the
accounts, he found lot of money was due to Guru Nanak.
The Nawab sent the money to him. At that time lot of
mendicants and other needy persons were sitting with
him. He distributed the money among them. Some body
pointed to him that since he has his own family, the money
should be given to them. Guru told them that all are the
form of the Lord. So help everybody. We should help the
needy within our resources and not confine our generosity
to our family only.
Receiving Rebeck from Bhai Phiranda.
Guru Nanak was now preparing himself for long travels
both physically and mentally. After Bein episode, he did not
return home and broke his all attachments with his family. He
53
meditated, lessened his daily food intake and began living on
cow milk alone. Mardana was always with him. While at
Talwandi, Guru Nanak had improvised a musical instrument
with the reed which played like rebeck. While playing on this
instrument, Mardana had pleased Guru Nanak by singing
hymns accompanied by music. Now Guru Nanak felt that
Mardana needed another rebeck before starting for the journey.
The musical instrument made of wood and steel strings was not
readily available. On inquiry, it became known that one Bhai
Phiranda, a native of village Bharoana towards south-west of
Sultan Pur had such an instrument and he might part with it
if requested. Guru Nanak asked Mardana to get some money
from his sister Nanki and go to Bhai Phiranda to get the rebeck.
The latter himself came to Sultan Pur and presented the rebeck
to Guru Nanak. Now a Gurdwara stands in village Bharoana
in the memory of Bhai Phiranda.
Departure from Sultan Pur and promise with Bibi Nanki.
When the news of Guru Nanak leaving his house hold
reached his in-law’s place, his father-in-law Sri Mool Chand
accompanied by one Shyama Brahmin came to Sultan Pur.
Both of them tried to convince Guru Nanak to realize his family
responsibilities and not to leave the house. The Brahmin gave
quotations from holy books but nothing could stand before
Guru’s reasonable explanations. Bibi Nanki understood every
thing but controlled her sisterly love by not insisting on Nanak’s
cancelling his travel plans.
However Guru Nanak understood everybody’s feelings
and promised to Bibi Nanki that whenever she felt the hunger
of separation very badly Nanak would be with her. He kept
his promise. It is said that one day while making chapattis, one
chapatti swelled with steam very nicely. Bibi Nanki remem-
54
bered that her brother Nanak loved such fluffy chapattis and
wished whole-heartedly that if he could be there to eat it.
Immediately Nanak came and asked his sister for food as he
was feeling very hungry.

rR

55
 Chapter 3
Guru Nanak’s First Long Travel (Udasi)
When Guru Nanak discussed his plans for a long travel
with Mardana, he expressed his desire to visit Talwandi to look
up his people. But Guru Nanak did not want to go there as he
knew that his people would be upset. He therefore left Sultan
Pur and reached Sayyadpur (Saidpur) now known as Eminabad
(in Gujranwala district of Pakistan). Mardana went to Talwandi
about 40 kms, from there.
In this town, there lived a humble carpenter named Bhai
Lalo. Guru Nanak stayed with him. He would daily go out
away from the town and remain absorbed in communion with
God throughout the day. In preparation for the long journey,
he also began conditioning his body, by living on little food
and in rough environs. He sat on hard pebbles and meditated.
According to a local tradition, this place is marked by a
"Gurdwara Rori Sahib." Rori in Punjabi means pebbles. Before
Pakistan came into existence, this was a very popular place of
pilgrimage.
During Guru Nanak’s stay at Sayyadpur, the local feudal
lord named Malik Bhago arranged Brahm-bhoj (feast for the
holy). All residents of the town, irrespective of their caste were
invited for the feast. Malik Bhago committed lot of tyrannies on
his subjects and people were fed up with him. But no body dared
to say a word against him. Since he was a guest, Guru Nanak
was also invited. Whole town went for the feast, but Guru Nanak
56
did not go. The jealous Brahmins, who were very caste con-
scious, instigated Malik Bhago that Guru Nanak, although a
Kshatriya was living in the house of a low-caste carpenter, eats
with him but has declined his invitation for Brahm-bhoj. Malik
Bhago summoned Nanak and asked him as to why he did not
participate in the holy feast offered by him. Guru Nanak replied
that he was a mendicant and would eat whatever God sent for
him. The Brahmins then said that the food given in the holy feast
was also sent by God. Then Guru Nanak replied that the food
is good and pure only when procured out of honestly earned
money. The holy feast food was purchased with wealth extracted
from the poor by Malik Bhago by tyranny and therefore was
literally the blood of his poor subjects. Then the Brahmins said
that it was a great insult to not only the Malik but also disrespect
to the holy ritual. Let Nanak prove what he has said. Then Guru
Nanak asked for some food to be brought from the feast and some
from the house of poor Lalo. He held the two in each hand and
pressed. Every body was surprised when blood started oozing
from the food of Malik Bhago and milk from that of poor Lalo.
This quietened all the critics of Guru Nanak and they bowed to
him in respect.
Malik Bhago apologised for his high-handedness. Guru
Ji advised him that ill-gotten wealth is like seed of a kikar tree
which is soft but when you sow it, it grows into a big tree with
sharp and strong thorns. Similarly, the money collected through
unfair means seems pleasant in the beginning but its after-
effects are extremely harmful. Malik Bhago agreed not to harm
and fleece his subjects.
By this time, Mardana had returned from Talwandi after
meeting his people. Thereafter, Guru Nanak sought permission
of Bhai Lalo to leave and continue his journey.
57
Sajjan, the Swindler.
At Talwandi, Mardana had seen a group of pilgrims going
to Pakpatan for pilgrimage to the tomb of Shaikh Farid
Shakarganj. Therefore, while at Sayyadpur, he expressed his
desire to visit Pakpatan and requested Guru Nanak to take him
there. In those days, if one had to go from Sayyadpur to
Pakpatan, one had to go to Lahore first and then to Multan.
From Lahore, there were two routes, one by boat on river Ravi
and the other by road. On both the routes, one had to pass
through an important town named Tulamba, now known as
Makhdoompur in Multan district. In those days, there was no
inn at Tulamba where the passengers could halt. Therefore, a
swindler named Sajjan got a private inn constructed outside the
town. There he constructed one temple and a mosque. He
would take innocent unsuspecting passengers to his inn and kill
them to deprive them of their belongings and throw their bodies
in a well. Outside the inn, he placed pitchers of water separately
marked for Hindus and Muslims.
When Guru Nanak arrived at Tulamba, he was also invited
to stay in the inn for the night. He was offered food and then
asked to go to sleep. Seeing bright glow on Guru Nanak’s face,
Sajjan thought that he was a rich mendicant and must be having
a lot of money with him. But Guru Nanak understood his
intention. When Sajjan repeatedly requested Guru to sleep as
it was already late, Guru Nanak told Mardana to play his rebeck
and sang the following composition recorded as Suhi Mahalla
1 Ghar 6 at page729 of Guru Granth sahib:-
sUhI mhlw 1 Gru 6 < siqgur pRswid ]
aujlu kYhw iclkxw Goitm kwlVI msu ] DoiqAw jUiT n auqrY
jy sau Dovw iqsu ]1] sjx syeI nwil mY clidAw nwil clµin@ ]
ijQY lyKw mMgIAY iqQY KVy idsMin ]1] rhwau ] koTy mMfp mwVIAw
58
pwshu icqvIAwhw ] FTIAw kMim n Awvn@I ivchu sKxIAwhw ]2]
bgw bgy kpVy qIrQ mMiJ vsMin@ ] Guit Guit jIAw Kwvxy bgy
nw khIAin@ ]3] isMml ruKu srIru mY mYjn dyiK Bulµin@ ] sy Pl
kMim n Awvn@I qy gux mY qin hMin@ ]4] AMDulY Bwru auTwieAw
fUgr vwt bhuqu ] AKI loVI nw lhw hau ciV lµGw ikqu ]5]
cwkrIAw cMigAweIAw Avr isAwxp ikqu ] nwnk nwmu smwil
qUM bDw Cutih ijqu ]6]1]3]
AMg - 729
sUhI mhlw 1 Gru 6 < siqgur pRswid ]
aujlu kYhw iclkxw Goitm kwlVI msu ] DoiqAw jUiT n auqrY
jy sau Dovw iqsu ]1] sjx syeI nwil mY clidAw nwil clMin@ ]
ijQY lyKw mMgIAY iqQY KVy idsMin ]1] rhwau ] koTy mMfp mwVIAw
pwshu icqvIAwhw ] FTIAw kMim n Awvn@I ivchu sKxIAwhw ]2]
bgw bgy kpVy qIrQ mMiJ vsMin@ ] Guit Guit jIAw Kwvxy bgy
nw khIAin@ ]3] isMml ruKu srIru mY mYjn dyiK BulMin@ ] sy
Pl kMim n Awvn@I qy gux mY qin hMin@ ]4] AMDulY Bwru auTwieAw
fUgr vwt bhuqu ] AKI loVI nw lhw hau ciV lµGw ikqu ]5]
cwkrIAw cMigAweIAw Avr isAwxp ikqu ] nwnk nwmu smwil
qUM bDw Cutih ijqu ]6]1]3]
AMg - 729
Meanings:-
“Bronze shines brightly but when rubbed, black colour
comes out of it. One may wash it but its inner impurity does
not go. (1)
He (God) alone is our friend who goes with us in the yond,
and whenever the accounts of our deeds are asked, He stands
by us (as our pledge) (1-Pause)
Our houses and mansions, may they be painted from
outside, but are of no use when crumbled, for they are yawning
emptiness from within. (2)
59
 The heron is robed in white feathers and lives at pilgrim
places. But he devours life like devil; how can his whiteness
proclaim his purity? (3)
If my body is like a tall beautiful silk cotton (simmal) tree
and people are taken in by my vain majesty. But as its fruits
are useless, so are my virtues without any good deeds. (4)
The blind one is carrying a heavy load uphill on a long
winding road, but his eyes are not seeing the way: how shall
he then reach his destination? (5)
Of what use is any other service, goodness or wisdom,
except the Lord’s name? So cherish thou It. O Nanak, so that
your bonds are snapped (6) (1) (3).”
This hymn left a deep impact on Sajjan. He understood
that it was addressed at him. Each verse seems to have washed
off the evil embedded in his mind. Sajjan understood that all
the evils mentioned by Guru Nanak were in him and that this
holy person could read his mind correctly. He fell at Guru’s feet
and wept bitterly. He realised his vices and became a noble and
honest person. He became a missionary of Guru Nanak and
did a lot of work to preach his message. The first dharamsala
was made at Tulamba by Sajjan.
Discussions with Baba Farid’s successor at Pakpatan.
Pakpatan is located in Sahiwal district of Pakistan Punjab.
It is a famous ford on the banks of Satluj River. Two important
roads coming from west meet here; therefore all the travellers
and invaders have been coming on this route. Hazrat Baba
Shaikh Farid’s tomb stands here and devotees come from far
and near for pilgrimage. Taimur had forbidden his forces from
ransacking the town out of respect for Baba Farid.
Earlier Pakpatan was known as Ajodhan. After Shaikh
60
Farid’s arrival, a number of devotees started visiting the place.
Since they were washing themselves before prayers in the river,
this place became known as Pakpatan meaning holy river bank.
Shaikh Farid came to Pakpatan in the thirteenth century.
At the time of Guru Nanak’s visit, Shaikh Ibrahim was
occupying the holy seat. He is referred to as Shaikh Braham
in the Janamsakhis.
Guru Nanak settled in the forest near the town. When he
was singing praise of God and Mardana was playing the
rebeck, one devotee of Shaikh Ibrahim named Shaikh Kamal
came to the forest to collect firewood for the monastery. At that
time Guru Nanak was singing in Assa Raga which meant:-
“O Lord! You are the only One. You are the writer of
everybody’s fate. So whom shall we appeal except You?”
Shaikh Kamal listened carefully and came near them. He
was surprised that a Hindu saint was singing the praise of One
God. He requested them to repeat the song, memorised it and
told his master about it. Shaikh Ibrahim was very much
impressed with this and told Shaikh Kamal that they should
meet the great soul. So they went to the forest and paid their
respects to Guru Nanak. Guru Nanak welcomed them and
embraced Shaikh Ibrahim. The Shaikh took them to the
monastery and there they had interesting dialogue as under:-
Shaikh Ibrahim: “You say that there is only one God but
the Muslims say that there is Hazrat Muhammad also.”
Guru Nanak: “There is only one God and that is the limit.
So worship only one God and no body else.”
This has been further clarified by Guru Amar Das, the
third master as “Always worship one God who is present in
all the creation. Why pray to any other who is born and dies?”
61
 Shaikh Ibrahim: “Tear away your formal silken dress and
wear a blanket. Wear the dress which shall help you to meet
the Lord.” (103)
Guru Nanak: “If your beloved has gone abroad, (if you
think the Lord is away from you) remember and meditate on
Him. If your life style and actions are good, you shall certainly
meet the Lord.”
Shaikh Ibrahim: “When young, I did not think of the lord.
Now in old age I shall die. Then lying in the grave I shall cry
that I could not meet my beloved Lord.” (54)
Guru Nanak: “I am ugly, having ignorance, bad habits and
dirty mind. I could meet my beloved only if I had good
qualities. So Nanak says that get rid of the bad qualities”
Shaikh Ibrahim: “What is that holy word, what are the
good qualities and what is the mystic formula by which I could
attain the Lord? Which dress I should wear that shall attract my
beloved Lord?” (126)
Guru Nanak: “Humility is the word, forgiveness is the
quality and our tongue is the magical formula. (To put it simply,
one should be humble, tolerate others’ bad words and recite
God’s name with the tongue.) With these three things as the
dress code one shall attract the Lord.” (127)
Note: For greater detail of Shaikh Farid’s compositions;
please refer to my book “Bani of Bhagats” published
by All India Pingalwara Charitable Society (Regd.)
Amritsar distributed free of cost. You can send me
e-mail for e-copy.
Shaikh Ibrahim was the twelfth descendant of Shaikh
Farid and was also known as Farid. He was greatly impressed
by Guru Nanak. He therefore requested him to stay longer with
62
him. Guru Ji promised to visit him again and took his leave.
Solar Eclipse at Kurukshetra.
From Pakpatan, Guru Ji crossed Satluj River and took the
road to Delhi through Sirsa and Hansi. In Sirsa there is a
Gurdwara commemorating Guru’s visit. From Sirsa, Guru Ji
reached Kurukshetra via Pehowa which is also a pilgrim centre
for Hindus. It is believed that Saraswati River once flowed
here. As per the local tradition, the Pandwas performed the last
rites of their kin here after the battle of Mahabharata. At Pehowa
there is a Gurdwara built by Raja Udai Singh and there is a
spring of Guru Nanak’s time which is still oozing water. Later
Guru Hargobind, the sixth master, built an open well with steps
(baoli) there.
Kurukshetra is the site where the well known battle of
Mahabharata between the Pandwas and the Kauravas was
fought. It is considered a holy pilgrim centre and a great festival
is held here on the solar eclipse time. When Guru Nanak Dev
reached here, it was the time of solar eclipse. He sat on a high
mound. The site where Guru sat was discovered by Maharaja
Ranjit Singh. He purchased the land and built a Gurdwara there
which is known as Gurdwara Sidh bati. It is situated near the
Kurukshetra tank and the boundary of the Gurdwara touches
the boundary of the Kurukshetra University.
Guru Nanak Dev and Mardana were singing the praise
of the Lord when one queen and her son who had lost his
kingdom reached there. They were impressed by the glory of
the Guru and prostrated before him. The prince was not aware
of the solar eclipse. He had hunted a deer which he was
carrying with him. He respectfully offered the deer to Guru Ji
who asked it to be cooked in a pot. The prince’s entourage did
the needful. The prince started telling Guru Ji that he had lost
63
his kingdom and requested for his blessings to recover the
same. Guru Ji assured him that if he decides to look after his
subjects and rule honestly, recovery of his kingdom was not
a difficult thing.
As per the tradition, no cooking is allowed during solar
eclipse. Therefore when the Brahmins saw smoke rising from
the fire, they came rushing and started shouting, quarrelling and
even tried to hit Guru Ji. Guru Ji told them that if cooking of
meat is not allowed at the time of solar eclipse, so is fighting
and hitting somebody. If they had any valid argument, it could
be exchanged. The Brahmins felt ashamed at this and called
for a senior Brahmin named Nanu who had won every
discussion in the past. Nanu was very clever with arguments
and he gave a number of reasons against meat-eating.
Guru Ji told him that humans are the highest form of life and
have the thinking power and will which is denied to the animals.
When the humans think and connect themselves with the Su-
preme Being, another still higher intellect is generated which is
called Sidh budhi. If somebody continues to act and think about
his body and other physical aspects only, he shall not rise above
animal stage. All the traditions and worship created by the
Brahmins touch only physical way of life and do not rise to
development of mind and intellect. Therefore the filth collected
by their minds in this and the past lives is not washed away. Solar
eclipse is a natural phenomenon and God is taking care of
everything. By your bathing in the holy tank, giving of alms etc
nothing shall change or happen. The discussions continued on
merits and demerits of meat. Guru Ji told them that it is given in
the Shastras that meat was served at the times of thread ceremony,
marriages and major worship events. During these discussions,
the following teachings were given by guru Ji:-
64
1) The humans are born of flesh and their birth, growth and
eating etc is like the animals. Any attempts to achieve
higher level of consciousness with the help of actions like
fasting, austerities and other bodily activities prove to be
failure. Any food which causes harm to the system and
trouble in the mind should be avoided.
2) If the bodily needs are fulfilled with wisdom and self
control, then not only the body remains healthy, but it
helps in mental and spiritual development as well. The
mind attains higher levels and God’s love elevates the
humans into angels. One should develop deep aspiration
for the Lord, meditate on His name and keep company
with holy persons.
3) The humans are born of flesh and thus have animal
tendencies. One should develop higher level of noble
thinking; make conscious efforts to avoid negative
tendencies thus develop positive tendencies. Meditation
and spiritual development are the activities of the mind.
Keep your mind pure and always have positive and loving
thoughts in your mind.
Nanu had read in Skandh and Bhwikhat Puranas that in
Kaliyuga, there will be an incarnation of God named Nanak.
So he changed his name from Nanu to Nanak and claimed that
he was the incarnation as forecast in the Puranas. After meeting
Guru Nanak dev, he was ashamed of his action, apologised and
became a devotee of Guru Ji.
At Panipat, meeting with Shaikh Sharaf.
From Kurukshetra, Guru Ji travelled southward and
reached at Panipat. Guru Ji was sitting outside the town at a
well and performing kirtan when one Shaikh Tahar disciple of
Peer Shaikh Sharaf came there to fetch water for his master.
When Shaikh Tahar saw two holy fakirs sitting there, he wished
65
them “O holy fakirs! Salaam Alekam.” Guru Ji replied as
“Alekh ko Salaam ho, peer ko dastpesh” Shaikh Tahar was
surprised at this unusual response to his greetings and reported
to his master. Shaikh Sharaf was also surprised and told his
disciple that the fakir seems to be an enlightened one and asked
Shaikh Tahar to take him there.
Shaikh Sharaf asked Guru Ji the meaning of his unusual
response to his disciple’s normal Muslim greeting. Guru Ji
explained that only the Lord is Eternal. All others are short lived.
Therefore he said that only God is Eternal and extended his hand
to the Peer as a friend. The Shaikh asked Guru Ji why he was
keeping hair on his head while dressed as a fakir. Guru ji
explained that a fakir should mend his mind and not the hair on
the head. Nobody can become a fakir without mending the mind.
A fakir should completely surrender to his mentor. He should
treat God as his father and all other beings as brothers and sisters.
Then Shaikh Sharaf asked Guru Ji as to which religion
his dress code belongs. Guru ji replied that the real dress code
of a fakir is to follow Guru’s advice and always remember the
Divine name in the mind. A fakir should attain equanimity by
treating good-bad and happiness and sorrow the same way with
equanimity. He must conquer the five enemies i.e. lust, anger,
attachment, greed and ego and be firm in void (shunya) all the
time. This is the proper dress code for a fakir.
Shaikh Sharaf was highly impressed, he bowed to Guru
Ji and then after staying for sometime at Panipat, he left for
Delhi.
At Delhi, Reviving the Emperor’s Dead Elephant.
Arriving at Delhi, Guru Ji rested at a high mound on the
bank of Jamuna River. It was a very green and pleasant spot
which is known as Majnu ka Tilla. After performing kirtan, as
66
Guru Ji was resting and enjoying the scenic beauty, he heard
some wailing and crying noises coming from the emperor’s
elephant stable. He asked Mardana to go and inquire into the
sounds. Mardana went and reported on return that the elephant
maintained by the family which served them as their livelihood
had died on the previous day. The family was worried that the
emperor might punish them. Even if the emperor purchased a
new elephant, he may not give it to them.
Guru Ji went over to their place. As the elephant keeper
was relating his story, the family was inconsolably wailing.
This scene made Guru Ji’s heart melt. He told every body to
keep quiet and asked them if the elephant is revived, what will
they do? They said that in that case they shall celebrate and
laugh. But the dead are never revived. Guru Ji asked the keeper
to sweep his hands on the elephant’s face and say “Waheguru”.
As soon as the keeper did that, the elephant opened his eyes
slowly and shook his body. In a few minutes, it stood up. Every
body was surprised. This news of the elephant’s revival spread
like wild fire and the emperor also heard it. He sent his
messengers to verify the news. When it was confirmed, the
emperor decided to visit the spot.
The emperor asked Guru Ji whether he had revived the
elephant. Guru Ji replied that it is God only who gives life and
death. Who is he to revive the elephant? The fakirs can only
pray. It is for God to show mercy. Then the emperor asked Guru
Ji to pray to God that the elephant may die. Guru Ji smiled.
His eyes were closed and in a short time the elephant slowly
slumped and fell down dead. Then the emperor asked Guru Ji
to again revive the elephant.
Guru Ji advised the emperor that if iron is placed in the
fire, it becomes red hot. It is possible to handle the coals but
67
the red hot iron can not be handled. Similarly the fakirs, who
are absorbed in the God day and night, become fully unified
with Him. The God therefore never refuses their prayer. The
emperor was very much impressed and bowed to Guru Ji. He
requested Guru Ji to accept some offerings. Guru Ji said that
it is God Who gives everybody, therefore he only asks for what
ever he wants from the God.
One fakir known as Majnu was living nearby the place
where Guru Ji rested on the mound. He was a high soul and
he served Guru Ji and Mardana, had discussions in spiritual
matters. Guru Ji was pleased with him and blessed him. Now
the place is known as Majnu ka Tilla and there is a Gurdwara
by that name.
At Hari dwar on Baisakhi Festival.
From Delhi, Guru Ji went to Hari dwar. At that time there
was a big gathering at Hari dwar due to Baisakhi festival. At that
time, the modern town of Hari dwar did not exist. The town of
Maya Pur and Kankhal were there. Guru Ji settled at a place
about 300 meters away from the Hari- ki- Pauri where there is a
Gurdwara by name “Nanak Bara” managed by Udasi sadhus. It
seems Guru Hari Rai the seventh master located the site and
deputed one Udasi by name Bhagat Bhagwan to look after it.
On the Baisakhi day, there was a huge crowd at Hari-ki–
Pauri where people got into the river and were throwing water
towards east. The Brahmin Pandas were busy collecting
donations. If somebody did not give them any money, they
would threaten with curses. The people then got frightened and
yielded to give them the money. Guru Ji got into the water and
started throwing water towards west. Some people asked him
as to why was he throwing water in westerly direction? He
asked them in turn the reason of their throwing water towards
68
east. They said that they were giving water to their dead
forefathers who were living on the sun. After hearing this Guru
Ji continued throwing water towards west. The people were
curious at his action. Some thought that he was a Muslim. Then
they asked him the reason for his throwing water towards west.
He said that he has fields in westerly direction near Lahore.
This year there is no rain. Therefore he is throwing water
towards the fields so that the crops do not dry up. The people
laughed at this and said that how the water will reach so far
as Lahore? Guru Nanak inquired from them the distance of sun
from the earth. Some wise man replied that it might be many
thousand million kilo-metres. Guru Ji said that his fields are
only at the distance of a few hundred kms. If water could reach
the sun, it would easily reach his fields.
The people gathered there were impressed by the
argument and understood that the priests had been misleading
them. They all sat at a place around Guru Ji and listened to him
with great devotion. Guru Ji told them that repeating mantras
and telling beads when their mind is elsewhere are of no use.
Some people asked him as to how did he know that their mind
was not in meditation. Guru Ji told what some people had on
their mind. They agreed and this incident strengthened their
devotion to Guru Ji.
From Hari dwar, Guru Ji went to Kankhal. It is an
important pilgrim centre having many important shrines. There
is a temple where Parjapati, Parwati’s father conducted an
important Yagna and did not invite Lord Shiva. She felt insulted
and committed suicide by jumping into the fire. Lord Shiva is
said to be so upset that he performed Tandav dance there.
At Nanakmatta and Ritha sahib.
From Kankhal, Guru Ji went to the place now known as
69
Nanakmatta by passing through Terai region. From Kankhal,
a hilly pathway leads to Kot Duar. There is a Gurdwara at Kot
Duar to commemorate Guru’s visit. It is known as Gurdwara
Charanpaduka. From Kot Duar a direct hilly pathway leads to
Srinagar (Pauri) capital of Garhwal state. Here also there is an
old Gurdwara to commemorate Guru’s visit. The building is
said to have survived the floods of 1803 A.D. From Srinagar,
Guru Ji went to Badrinath and Kedarnath. From Kedarnath,
Guru Ji took the route that now leads to Joshi Math and passing
through Antdhura reached near Lepulekh.
Towards the south of the present day Almora district, the
Nainital District touches the boundary of Nepal. Along the
Nepal boarder, on the Indian side, flows Kali River. It is also
called Sharda River. From Lepulekh, a hilly pathway leads to
Almora alongside this river. On the southern flank of Lepulekh,
a hilly pathway leads to Haldwani. About 50 kms from
Haldwani, there was a forest where a large number of Yogis
resided. Guru Nanak reached this place by passing through the
hilly pathway from Almora. The place where Guru Ji rested
is known as Ritha Sahib.
In the sixteenth century, this entire area was replete with
yogi hermitages. There were several schools teaching
principles enunciated by sage Patanjali in Yoga Sutra. In those
days, yogis were dominating the spiritual field in northern India
and Punjab. They were disciples of Gorakh Nath. There were
twelve branches of these yogis and each of their tradition had
a separate habitation.
It is said that Mardana felt very hungry and requested
Guru Ji for some food. Guru Ji told him to go and request the
yogis to give him something to eat. But the yogis refused.
Mardana returned and told Guru Ji. They were sitting under
70
a soap berry (Ritha) tree. The fruit of this tree is very bitter and
is used for washing delicate clothes. Guru Ji asked Mardana
to eat the fruits of the tree under which they sat. When Mardana
ate those soap nuts, they were sweet and tasty. Even to-day,
the fruits of this particular tree are sweet where as those of all
other trees all around are bitter. The sweet fruits are taken away
by the devotees as offering or Prasad to far off places. This is
the reason it is known as “Ritha Sahib”. The yogi Mahant of
the yogi hermitage looks after it. Now they have built an
improvised canopy over it.
From there, Guru Ji reached a place near Deuha rivulet,
which is now known as Nanakmatta. In those days, it was
known as Gorakhmatta. This place is about 48 kms from Ritha
Sahib. From Haldwani it is about 96 kms.
At Gorakhmatta, Guru Ji sat under a Pipal tree. The
original inhabitants of this place called Dharus call this tree as
Panja Sahib as every leaf of this tree has imprint of the Guru’s
hand. Strange are the ways of God: this Pipal tree is not like
other ordinary Pipal trees. Its each leaf is rich green; softer than
the leaves of other Pipal trees and has more than one imprints
on each of them. About twenty yards from this tree there is
another Pipal in the precincts of Gurdwara Nanakmatta which
is quite ordinary and has nothing in common with the sanctified
tree.
Guru Hargobind sahib, the sixth master, sent Bhai Almast
to this place. He worked very enthusiastically to locate the
place. The yogis felt jealous of him and they burnt this Pipal
tree. Then at the invitation of Bhai Almast, Guru Hargobind
arrived at this place. He poured a bowl full of water mixed with
saffron in the roots of the burnt tree. Soon the tree sprouted into
green leaves, and since then its branches have reddish tinge.
71
 While sitting under this tree, Guru Nanak asked Mardana
to make a bonfire. Mardana collected some dried wood and
then went to the yogis to ask for the fire to light the bonfire.
The yogis refused to give him the fire. Mardana somehow
managed to light the fire and lit the bonfire. That night, there
was heavy rain and wind and all the bonfires of the yogis got
extinguished. But Guru Nanak’s bonfire continued to burn
throughout. On the eve of Diwali, the Dharus come and collect
the ash of this bonfire as Prasad. They offer as much money
as a new born baby can hold in hand and take the ash to their
homes. The management of the Gurdwara pack the ash in small
quantity in paper bags with “Sat Nam” printed on them.
Getting up in the morning, Guru Ji felt the need for water.
He asked Mardana to ask for some water from the yogis. The
yogis refused to oblige. Then Guru Ji asked Mardana to go
northwards. He would have hardly gone a few furlongs when
he found a rivulet there. Mardana brought the water from there.
This river is known as Phauri Ganga to commemorate Guru
Ji’s visit to this place. This rivulet has since merged in Deuha
dam. At the request of local Sikhs, the state Government has
provided some springs from Phauri Ganga into the well and
connected the well into the dam. Stairs go down the well from
both sides so that the devotees can take the sacred water. The
pool formed by the dam has been named “Nanak Sagar”.
When the yogis found that their non-cooperation has
failed to either harass or harm Guru Ji, they were impressed
by his personality and tried to convert him as a yogi. So they
came to him in a large group and asked him who was his Guru
and from whom he had received initiation? Guru Ji recited the
following hymn recorded as Suhi Mahalla 1, Ghar 7; at page
730 of Guru Granth Sahib:-
72
 sUhI mhlw 1 ]
kaux qrwjI kvxu qulw qyrw kvxu srwPu bulwvw ] kauxu gurU
kY pih dIiKAw lyvw kY pih mulu krwvw ]1] myry lwl jIau qyrw
AMqu n jwxw ] qUM jil Qil mhIAil Birpuir lIxw qUM Awpy srb
smwxw ]1] rhwau ] mnu qwrwjI icqu qulw qyrI syv srwPu kmwvw ]
Gt hI BIqir so shu qolI ien ibiD icqu rhwvw ]2] Awpy kMfw
qolu qrwjI Awpy qolxhwrw ] Awpy dyKY Awpy bUJY Awpy hY
vxjwrw ]3] AMDulw nIc jwiq prdysI iKnu AwvY iqlu jwvY ]
qw kI sMgiq nwnku rhdw ikau kir mUVw pwvY ]4]2]9]
AMg- 730-31
sUhI mhlw 1 ]
kaux qrwjI kvxu qulw qyrw kvxu srwPu bulwvw ] kauxu gurU
kY pih dIiKAw lyvw kY pih mulu krwvw ]1] myry lwl jIau
qyrw AMqu n jwxw ] qUM jil Qil mhIAil Birpuir lIxw qUM Awpy
srb smwxw ]1] rhwau ] mnu qwrwjI icqu qulw qyrI syv srwPu
kmwvw ] Gt hI BIqir so shu qolI ien ibiD icqu rhwvw ]2]
Awpy kMfw qolu qrwjI Awpy qolxhwrw ] Awpy dyKY Awpy bUJY
Awpy hY vxjwrw ]3] AMDulw nIc jwiq prdysI iKnu AwvY iqlu
jwvY ] qw kI sMgiq nwnku rhdw ikau kir mUVw pwvY ]4]2]9]
AMg- 730-31
Meanings:-
“Which is the weighing scale, which are the weight
measure; which gold tester can be called to test my Lord? Who
is the master from whom I may receive initiation and from
whom I can get Him evaluated? (1).
O my beloved Lord! No body knows your limits. You are
prevailing in water, land and the sky and are pervasive in all
the creation. (1) (Pause).
My mind is the scale, consciousness the weights and the
73
devotion to the Lord is the gold tester. I restrain my mind by
weighing the Lord in my self. (2).
The Lord is Himself the needle of the scale, the weights,
the weighing scale and the weigh man. He Himself is the
viewer, evaluator and the good-dealer. (3).
I am a blind, low born, and alienated and my mind is
fluctuating every moment. Nanak says how can this thoughtless
one attain enlightenment? (4) (2) (9).”
The yogis could not perceive higher things Guru Ji told
them therefore they asked him to get converted to their yoga
way of life. Guru ji then recited the following hymn recorded
as Suhi Mahalla 1, Ghar 7 at page 730 of Guru Granth Sahib:-
sUhI mhlw 1 Gru 7 < siqgur pRswid ]
jogu n iKMQw jogu n fMfY jogu n Bsm cVweIAY ] jogu n muMdI
mUMif mufwieAY jogu n isM|I vweIAY ] AMjn mwih inrMjin rhIAY
jog jugiq iev pweIAY ]1] glI jogu n hoeI ] eyk idRsit kir
smsir jwxY jogI khIAY soeI ]1] rhwau ] jogu n bwhir mVI
mswxI jogu n qwVI lweIAY ] jogu n dyis idsMqir BivAY jogu
n qIriQ nweIAY ] AMjn mwih inrMjin rhIAY jog jugiq iev
pweIAY ]2] siqguru BytY qw shsw qUtY Dwvqu vrij rhweIAY ]
inJru JrY shj Duin lwgY Gr hI prcw pweIAY ] AMjn mwih
inrMjin rhIAY jog jugiq iev pweIAY ]3] nwnk jIviqAw mir
rhIAY AYsw jogu kmweIAY ] vwjy bwJhu isM|I vwjY qau inrBau
pdu pweIAY ] AMjn mwih inrMjin rhIAY jog jugiq qau pweIAY
]4]1]8] AMg-730
sUhI mhlw 1 Gru 7 < siqgur pRswid ]
jogu n iKMQw jogu n fMfY jogu n Bsm cVweIAY ] jogu n muMdI
mUMif mufwieAY jogu n isM|I vweIAY ] AMjn mwih inrMjin rhIAY
jog jugiq iev pweIAY ]1] glI jogu n hoeI ] eyk idRsit kir
smsir jwxY jogI khIAY soeI ]1] rhwau ] jogu n bwhir mVI
74
mswxI jogu n qwVI lweIAY ] jogu n dyis idsMqir BivAY jogu
n qIriQ nweIAY ] AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY
]2] siqguru BytY qw shsw qUtY Dwvqu vrij rhweIAY ] inJru
JrY shj Duin lwgY Gr hI prcw pweIAY ] AMjn mwih inrMjin
rhIAY jog jugiq iev pweIAY ]3] nwnk jIviqAw mir rhIAY
AYsw jogu kmweIAY ] vwjy bwJhu isM|I vwjY qau inrBau pdu
pweIAY ] AMjn mwih inrMjin rhIAY jog jugiq qau pweIAY
]4]1]8] AMg-730
Meanings:-
“Yoga does not lie in wearing of the patched quilt, or
carrying a staff; and neither rubbing ashes on the body. Yoga
does not lie in wearing of the earrings, close cropping of the
head hair, or in blowing the horn. The true way to attain yoga
is to remain in Maya but still not be affected by it. (1).
Yoga is not practised by mere talking. To become a true
Yogi, one must practise undifferentiating sight and regard all
alike. (1) (Rahau).
Yoga does not lie in frequenting wild places, tombs and
cremation grounds; not in being absorbed in Samadhi. Yoga
does not lie in wandering over lands and regions, or bathing
at holy places. The true way to attain yoga is to remain in Maya
but still not be affected by it. (2).
By contact with the True Master, all doubts are shattered,
and the vacillating mind becomes stable. When one attains Self
enlightenment, absorption of the mind in Self is attained and
the spring of nectar starts oozing. The true way to attain yoga
is to remain in Maya but still not be affected by it. (3).
Nanak says to practice such yoga so that one should die
while living (reference to Jiwan Mukta stage). One attains the
fearless state only when the horn sounds without blowing.
75
(Reference to Anahad nad or un struck music state). The true
way to attain yoga is to remain in Maya but still not be affected
by it. (4) (1) (8).”
When Guru Ji explained his views in the terminology of
the yogis, they realised that Guru Nanak was not an ordinary
mortal but a very great soul. So they bowed to him and Guru
ji departed for Tanda.
At Tanda of Banjaras.
Travelling from Nanakmatta after a distance of about 100
kms, Guru Ji reached Tanda. It is situated on the road
connecting Moradabad and Nainital. Most of the residents here
are the Banjaras i.e. the travelling traders. In Guru Ji’s days,
most of the traders were travelling salesmen and it was the
halting place and centre for business. The traders brought rice
from the Terai region for sale in the plains. They kept large
number of mares and horses for loading their wares. This town
is located in Rampur District and is at a distance of about 13
kms from district headquarters.
After reaching Tanda, Guru Ji rested outside the town. On
that day, a son was born in a rich Banjara family and lot of
festivities were going on. Mardana was feeling very hungry.
When he noticed the festivities, he requested Guru Ji for permis-
sion to go and ask for food. Guru Ji advised him to go but should
not give any blessings. So Mardana went there, kept standing but
no body paid any attention to him. He returned disheartened.
Guru Ji advised him to cultivate contentment and perseverance.
Guru Ji then recited the following hymn recorded as Siri Raga
Pahire Mahalla 1, Ghar 1; at page 75-76 of Guru Granth sahib:-
isrIrwgu mhlw 1 ]
pihlY phrY rYix kY vxjwirAw imqRw bwlk buiD Acyqu ] KIru pIAY
76
KylweIAY vxjwirAw imqRw mwq ipqw suq hyqu ] mwq ipqw suq
nyhu Gnyrw mwieAw mohu sbweI ] sMjogI AwieAw ikrqu kmwieAw
krxI kwr krweI ] rwm nwm ibnu mukiq n hoeI bUfI dUjY hyiq ]
khu nwnk pRwxI pihlY phrY CUtihgw hir cyiq ]1] dUjY phrY
rYix kY vxjwirAw imqRw Bir jobin mY miq ] Aihinis kwim
ivAwipAw vxjwirAw imqRw AMDuly nwmu n iciq ] rwm nwmu Gt
AMqir nwhI hoir jwxY rs ks mITy ] igAwnu iDAwnu gux sMjmu
nwhI jnim mrhugy JUTy ] qIrQ vrq suic sMjmu nwhI krmu Drmu
nhI pUjw ] nwnk Bwie Bgiq insqwrw duibDw ivAwpY dUjw ]2]
qIjY phrY rYix kY vxjwirAw imqRw sir hMs aulQVy Awie ] jobnu
GtY jrUAw ijxY vxjwirAw imqRw Awv GtY idnu jwie ] AMiq
kwil pCuqwsI AMDuly jw jim pkiV clwieAw ] sBu ikCu Apunw
kir kir rwiKAw iKn mih BieAw prwieAw ] buiD ivsrjI geI
isAwxp kir Avgx pCuqwie ] khu nwnk pRwxI qIjY phrY pRBu
cyqhu ilv lwie ]3] cauQY phrY rYix kY vxjwirAw imqRw ibriD
BieAw qnu KIxu ] AKI AMDu n dIseI vxjwirAw imqRw kMnI suxY
n vYx ] AKI AMDu jIB rsu nwhI rhy prwkau qwxw ] gux AMqir
nwhI ikau suKu pwvY mnmuK Awvx jwxw ] KVu pkI kuiV BjY ibnsY
Awie clY ikAw mwxu ] khu nwnk pRwxI cauQY phrY gurmuiK sbdu
pCwxu ]4] Aµg-75-76

isrIrwgu mhlw 1 ]
pihlY phrY rYix kY vxjwirAw imqRw bwlk buiD Acyqu ] KIru
pIAY KylweIAY vxjwirAw imqRw mwq ipqw suq hyqu ] mwq ipqw
suq nyhu Gnyrw mwieAw mohu sbweI ] sMjogI AwieAw ikrqu
kmwieAw krxI kwr krweI ] rwm nwm ibnu mukiq n hoeI bUfI
dUjY hyiq ] khu nwnk pRwxI pihlY phrY CUtihgw hir cyiq ]1]
dUjY phrY rYix kY vxjwirAw imqRw Bir jobin mY miq ] Aihinis
kwim ivAwipAw vxjwirAw imqRw AMDuly nwmu n iciq ] rwm nwmu
Gt AMqir nwhI hoir jwxY rs ks mITy ] igAwnu iDAwnu gux
77
sMjmu nwhI jnim mrhugy JUTy ] qIrQ vrq suic sMjmu nwhI krmu
Drmu nhI pUjw ] nwnk Bwie Bgiq insqwrw duibDw ivAwpY dUjw
]2] qIjY phrY rYix kY vxjwirAw imqRw sir hMs aulQVy Awie ]
jobnu GtY jrUAw ijxY vxjwirAw imqRw Awv GtY idnu jwie ] AMiq
kwil pCuqwsI AMDuly jw jim pkiV clwieAw ] sBu ikCu Apunw
kir kir rwiKAw iKn mih BieAw prwieAw ] buiD ivsrjI geI
isAwxp kir Avgx pCuqwie ] khu nwnk pRwxI qIjY phrY pRBu
cyqhu ilv lwie ]3] cauQY phrY rYix kY vxjwirAw imqRw ibriD
BieAw qnu KIxu ] AKI AMDu n dIseI vxjwirAw imqRw kMnI
suxY n vYx ] AKI AMDu jIB rsu nwhI rhy prwkau qwxw ] gux
AMqir nwhI ikau suKu pwvY mnmuK Awvx jwxw ] KVu pkI kuiV
BjY ibnsY Awie clY ikAw mwxu ] khu nwnk pRwxI cauQY phrY
gurmuiK sbdu pCwxu ]4]
Meanings:-
“O my merchant friend! In the first quarter of the night,
you were placed in the womb by the Divine will. Suspended
by the head, you underwent penance and prayed to God for
release. You were hanging upside down and absorbed in
praying to God. You came into the world naked and shall go
away from it again naked. One gets what is recorded by God’s
pen on his forehead. Nanak says that one gets placed in the
womb by the Divine will. (1)
In the second Quarter of the night, my merchant friend,
you put God out of your mind. You were fondled by diverse
hands like Krishna in Yashodha’s house. While every one
showered love and fondled by diverse hands, mother claimed
you as her son. O forgetful one! Remember the Lord. In the
end nothing shall go with you. You have forgotten the Lord
who created you; contemplate on him in your mind. Nanak says
that in the second quarter of the night you put God out of your
mind. (2).
78
 In the third quarter of the night, your mind was absorbed
in wealth and youthful activities. O my merchant friend! You
did not think of the Divine Name which is the source of your
release from bondage. Forgetful of God you were baffled in
the maze of Maya. Lured by wealth and drunk in desires, you
wasted away your life. You did not merchandise in righteous-
ness and nor you made friends with good deeds. Nanak says
that in the third quarter of the night, you were absorbed in
wealth and youthful activities. (3).
In the forth quarter of the night the reapers of harvest
(messengers of death) came to the field. O my merchant friend!
When Yama comes to take you, no body shall know your
destination. When caught in the grip of the Yama, none shall
know your destination or the God’s will. Every body cried false
tears and in no time you became a stranger. Your attainment
shall be whatever you desired in life. Nanak says, O man listen!
in the fourth quarter, the reapers came to reap the field. (4)”
Next day, the new born child died. Now the joy and
celebration disappeared and sorrow and grief overtook the
family. Every body coming from the house was crying. Guru
Nanak said that the new born was not their son but a money
lender of the past life who had come to recover his dues.
At Ayodhya.
Leaving Tanda, Guru Ji travelled in south-east direction
and reached Gola town. This is a famous pilgrim centre with
Shiva temples being there. In the olden days, it was on the bank
of Ganges River. Now Sharda River flows near by. Guru
Nanak travelled to the river and then took a boat via Sharda
and Ghagra rivers to Ayodhya. The site where Guru Nanak sat
after reaching Ayodhya is marked by an old Gurdwara.
Ayodhya being the birth place of Lord Rama is an important
79
pilgrim centre for Hindus. The Samadhi of king Dasratha,
father of Lord Rama is also located in the town.
In Ayodhya, many holy persons from different religious
traditions came and had discussions with Guru Ji. They wanted
to know whether those who donate large sums of money for
performing of yagna; perform austere meditation; go about
naked; hang themselves upside down; perform worship and
rituals etc shall be liberated or not? Listening to them, Guru Ji
kept quiet for some time and then recited the following hymn
recorded as Bhairau M 1 at page 1127 of Guru Granth Sahib:-
BYrau mhlw 1 ]
jgn hom puMn qp pUjw dyh duKI inq dUK shY ] rwm nwm ibnu
mukiq n pwvis mukiq nwim gurmuiK lhY ]1] rwm nwm ibnu ibrQy
jig jnmw ] ibKu KwvY ibKu bolI bolY ibnu nwvY inhPlu mir BRmnw
]1] rhwau ] pusqk pwT ibAwkrx vKwxY sMiDAw krm iqkwl
krY ] ibnu gur sbd mukiq khw pRwxI rwm nwm ibnu auriJ mrY ]2]
fMf kmMfl isKw sUqu DoqI qIriQ gvnu Aiq BRmnu krY ] rwm
nwm ibnu sWiq n AwvY jip hir hir nwmu su pwir prY ]3] jtw
muktu qin Bsm lgweI bsqR Coif qin ngnu BieAw ] rwm nwm
ibnu iqRpiq n AwvY ikrq kY bWDY ByKu BieAw ]4] jyqy jIA jMq
jil Qil mhIAil jqR kqR qU srb jIAw ] gur prswid rwiK
ly jn kau hir rsu nwnk Joil pIAw ]5]7]8] Aµg-1127
BYrau mhlw 1 ]
jgn hom puMn qp pUjw dyh duKI inq dUK shY ] rwm nwm ibnu
mukiq n pwvis mukiq nwim gurmuiK lhY ]1] rwm nwm ibnu ibrQy
jig jnmw ] ibKu KwvY ibKu bolI bolY ibnu nwvY inhPlu mir
BRmnw ]1] rhwau ] pusqk pwT ibAwkrx vKwxY sMiDAw krm
iqkwl krY ] ibnu gur sbd mukiq khw pRwxI rwm nwm ibnu
auriJ mrY ]2] fMf kmMfl isKw sUqu DoqI qIriQ gvnu Aiq
BRmnu krY ] rwm nwm ibnu sWiq n AwvY jip hir hir nwmu su
80
pwir prY ]3] jtw muktu qin Bsm lgweI bsqR Coif qin ngnu
BieAw ] rwm nwm ibnu iqRpiq n AwvY ikrq kY bWDY ByKu
BieAw ]4] jyqy jIA jMq jil Qil mhIAil jqR kqR qU srb
jIAw ] gur prswid rwiK ly jn kau hir rsu nwnk Joil
pIAw ]5]7]8]
AMg-1127
Meanings:-
“One may perform sacrifices; make fire offerings; dis-
pense charities; perform austerities and offer worship but
without devotion to the Divine Name, liberation shall not be
attained. By devotion to the Divine Name, God shall bless with
liberation. Without devotion to the Divine name, the human
birth is gone as waste. Such people have by uttering poisonous
words consumed poison. Such people without devotion to the
Divine Name die without any gain and wander in transmigra-
tion in different forms. (1) (Pause)
One may study scriptures, expound grammar and perform
worship three times a day; O man! The liberation does not come
without Master’s Word. Without devotion to the Divine Name,
one dies entangled in the Maya. (2)
Many may carry staff like the yogis; a begging bowl; grow
the tuft, wear the sacred thread and dhoti; visit bathing spots
and wander in pilgrimages. But they do not attain peace without
the Divine Name. One shall obtain liberation only by
contemplation on the Divine Name. (3)
One may wear matted hair on the head, smear the body
with ashes; discard vesture and go about naked; but the
liberation shall not come without the Divine Name. People
assume their guises as they are bound by their deeds. (4)
The Lord cherishes all creation on land and in water and
81
elsewhere. Nanak says he has enjoyed the nectar of His grace
in plenty. (5) (7) (8)"
From Ayodhya Guru Ji proceeded to Prayag after staying
for a few days at Ayodhya.
At Prayag (Sangam of Ganga, Jamuna and Saraswati)
near Allahabad.
From Ayodhya, Guru Ji reached Nizamabad on the bank
of Tanas River. At some distance from the river bank in the
town there is a Gurdwara where Guru Ji had rested. It is said
that Baba Prem Das Udasi had discovered this site and several
generations of Bhallas (descendents of Guru Amar Das the
third master) have lived here thereafter. Baba Sarup Singh
Bhalla first came here; he authored the book named “Mahima
Prakash”. After seven generations, none of the descendants are
now alive.
Prayag, the confluence of the three rivers is about 150 kms
from Nizamabad (now district Azamgarh). After reaching
Prayag, Guru Ji rested at Jhusi town which is on the left side
of the confluence of Ganga and Jamuna. It was an ancient town
and high rising sand-dunes are found there. This place is
situated on the north of Ganges opposite the Sangam whereas
Prayag is on the south bank. While coming from Nizamabad,
Guru Ji halted at Jhusi away from the crowds at Prayag town.
During the times of Guru Nanak, Ganga flowed just past Jhusi.
According to Mahant Baba Pancha Nand of Udasi centre, a
raised platform existed at the place sanctified by Guru Ji which
has since been washed away by the river. This platform is said
to have been between the Udasi monastery (Kot Daya Ram)
and the high rising buildings of the Nirmalas.
The pilgrims used to come to Jhusi after bathing at Triveni.
82
One day Guru Ji was sitting absorbed in his thoughts on the
bank of Ganges. Many pilgrims felt impressed by the glow on
his forehead and came to sit near him. When Guru Ji looked
at them, they requested him for spiritual guidance. They
complained that in spite of the regular worship, they were not
achieving the celestial bliss. Guru Ji explained that the five
vices like lust, anger, attachment, greed and the ego do not let
them enjoy the bliss. Guru Ji then recited the following hymn
recorded as Siri Rag M 1 at page 15 of Shri Guru Granth
Sahib:-
isrIrwgu mhlw 1 ]
lbu kuqw kUVu cUhVw Tig KwDw murdwru ] pr inMdw pr mlu muK
suDI Agin k®oDu cMfwlu ] rs ks Awpu slwhxw ey krm myry krqwr
]1] bwbw bolIAY piq hoie ] aUqm sy dir aUqm khIAih nIc
krm bih roie ]1] rhwau ] rsu suienw rsu rupw kwmix rsu prml
kI vwsu ] rsu GoVy rsu syjw mMdr rsu mITw rsu mwsu ] eyqy rs
srIr ky kY Git nwm invwsu ]2] ijqu boilAY piq pweIAY so boilAw
prvwxu ] iPkw boil ivgucxw suix mUrK mn Ajwx ] jo iqsu
Bwvih sy Bly hoir ik khx vKwx ]3] iqn miq iqn piq iqn
Dnu plY ijn ihrdY rihAw smwie ] iqn kw ikAw swlwhxw Avr
suAwilau kwie ] nwnk ndrI bwhry rwcih dwin n nwie ]4]4]
AMg-15
isrIrwgu mhlw 1 ]
lbu kuqw kUVu cUhVw Tig KwDw murdwru ] pr inMdw pr mlu muK
suDI Agin k®oDu cMfwlu ] rs ks Awpu slwhxw ey krm myry
krqwr ]1] bwbw bolIAY piq hoie ] aUqm sy dir aUqm khIAih
nIc krm bih roie ]1] rhwau ] rsu suienw rsu rupw kwmix
rsu prml kI vwsu ] rsu GoVy rsu syjw mMdr rsu mITw rsu
mwsu ] eyqy rs srIr ky kY Git nwm invwsu ]2] ijqu boilAY
piq pweIAY so boilAw prvwxu ] iPkw boil ivgucxw suix mUrK
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mn Ajwx ] jo iqsu Bwvih sy Bly hoir ik khx vKwx ]3]
iqn miq iqn piq iqn Dnu plY ijn ihrdY rihAw smwie ] iqn
kw ikAw swlwhxw Avr suAwilau kwie ] nwnk ndrI bwhry
rwcih dwin n nwie ]4]4] AMg-15
Meanings:-
“Greed is a dog, falsehood is a scavenger and deceitful
earning is like eating of carrion. Slander of others is like stuffing
of mouth with filth. Wrath is an unclean fire. O Creator Lord!
Craving for earthly tastes, self praise and the like are my
actions.
O friends! Utter only such words that bring you honour.
Only noble deeds are accepted at the God’s court. Those with
bad deeds shall wail. (1) (Rahau)
Man is engrossed in taste of gold, silver, women and
fragrant substances; horses, soft beds, mansions, sweet tasting
meals and flesh food etc. With all these tastes engrossing the
body; how can Divine Name find lodging in your mind? (2)
Only such utterances should be spoken that would bring
honour in the Lord’s court. O my thoughtless ignorant self!
Uttering of ill tasting words shall only bring ruin. Nothing
beyond this may be said. (3)
Those in whose hearts, the Lord’s Word reside, get all the
wisdom, honours and wealth. Those pleasing God are only
good.
There is nothing as praise worthy as the praise of the Lord.
Nanak says that those who are deprived of God’s grace are not
enamoured of either charity or the Divine Name. (4) (4).”
The pilgrims were deeply impressed by this hymn and
thanked Guru Ji and left.
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 On another day, when Guru Ji was sitting on the bank,
some pilgrims came and respectfully asked him for guidance
about some spiritual matters. They wanted to know that
although some people meditate standing in the water, torture
their body by putting chains around their necks, visit pilgrim
centres and go about naked; yet their ego is not eradicated nor
their bodily afflictions are got rid off. Guru Ji explained that
the evils of the mind could be eradicated only by making the
mind dwelling place of Divine name. Then he recited the
following hymn recorded in Ram kali ki vaar as Sloke Mahalla
1 on page 952 of Guru Granth sahib:-
slok mÚ 1 ]
nw siq duKIAw nw siq suKIAw nw siq pwxI jMq iPrih ] nw
siq mUMf mufweI kysI nw siq piVAw dys iPrih ] nw siq ruKI
ibrKI pQr Awpu qCwvih duK shih ] nw siq hsqI bDy sMgl
nw siq gweI Gwhu crih ] ijsu hiQ isiD dyvY jy soeI ijs no
dyie iqsu Awie imlY ] nwnk qw kau imlY vfweI ijsu Gt BIqir
sbdu rvY ] siB Gt myry hau sBnw AMdir ijsih KuAweI iqsu
kauxu khY ] ijsih idKwlw vwtVI iqsih BulwvY kauxu ] ijsih
BulweI pMD isir iqsih idKwvY kauxu ]1] Aµg- 952
slok mÚ 1 ]
nw siq duKIAw nw siq suKIAw nw siq pwxI jMq iPrih ] nw
siq mUMf mufweI kysI nw siq piVAw dys iPrih ] nw siq ruKI
ibrKI pQr Awpu qCwvih duK shih ] nw siq hsqI bDy sMgl
nw siq gweI Gwhu crih ] ijsu hiQ isiD dyvY jy soeI ijs
no dyie iqsu Awie imlY ] nwnk qw kau imlY vfweI ijsu Gt
BIqir sbdu rvY ] siB Gt myry hau sBnw AMdir ijsih KuAweI
iqsu kauxu khY ] ijsih idKwlw vwtVI iqsih BulwvY kauxu ]
ijsih BulweI pMD isir iqsih idKwvY kauxu ]1]
AMg- 952
85
Meanings:-
“Spiritual perfection can neither be achieved by self-
torture or from indulging in pleasures; or wandering in water
like creatures of water; close cropping of hair; wandering from
land to land; worshipping of trees, plants or stones; lacerating
one self and bearing torments. Spiritual perfection can also not
be achieved by keeping elephants on chains or herds of grazing
cows.
Perfection is granted by the Lord in whose powers it lies.
On whom He grants perfection is granted union with Him.
Nanak says, this exaltation comes to him whose self is
engrossed in remembrance of the Divine Word.
All creation is abode of the Lord and He is present in all
the living beings. Who can show the way to those who are
alienated from the Lord? Those whom the Lord has shown the
way, nobody can lead them astray. Those who have gone astray
from the primal morning time, who can show them the way?
(1)”
The pilgrims, after listening to this bowed to Guru Ji. He
left Jhusi after staying there for a few days and proceeded
towards Varanasi.
At Benaras now named Varanasi.
From Jhusi, Guru Ji travelled about 150 kms towards
south east and reached Benaras. He rested at a place about one
and a half km away from the present Varanasi Railway Station.
This locality is known as Guru Ka Bagh and there is a
Gurdwara there by this name. According to tradition, Ganga
Ram a Brahmin was first to call on Guru Ji. He was very much
impressed by Guru Ji and became his disciple. He is said to
have spread Guru’s mission in Benaras. His two grandsons
Hari Lal and Hari Krishan came to meet Guru Arjan Dev and
86
he uttered slokas in Sanskrit for them. These two preached Sikh
tenants in and around Kashi.
One day, Guru Nanak sat on the bank of Ganges. He saw
Pundits busy reading books. Several disciples sat by them
taking lessons. Many more were meditating; some others sat
there with their bodies besmeared with ashes from the
cremation grounds. On seeing Guru Nanak there, some people
came and asked him what was he doing there? All were
absorbed either in worship or studying or teaching.
Benaras has been known as a centre for spiritual studies
where dialogues and discussions on spiritual matters were
common. One Brahmin by name Chatar Das lived near by
Guru’s place. One day he came and sat near by and asked O
devotee! You do not wear saligram; you do not have Tulsi
rosary nor do you have any frontal mark of sandal. What kind
of devotee are you? In reply Guru Ji recited the following hymn
recorded as Mahalla 1 Basant Hindol, Ghar 2 at page 1171 of
Guru Granth Sahib:-
mhlw 1 bsMqu ihMfol Gru 2 < siqgur pRswid ]
swl gRwm ibp pUij mnwvhu suik®qu qulsI mwlw ] rwm nwmu jip
byVw bWDhu dieAw krhu dieAwlw ]1] kwhy klrw isMchu jnmu
gvwvhu ] kwcI Fhig idvwl kwhy gcu lwvhu ]1] rhwau ] kr
hirht mwl itMf provhu iqsu BIqir mnu jovhu ] AMimRqu isMchu
Brhu ikAwry qau mwlI ky hovhu ]2] kwmu k®oDu duie krhu bsoly
gofhu DrqI BweI ] ijau gofhu iqau qum@ suK pwvhu ikrqu n myitAw
jweI ]3] bguly qy Puin hMsulw hovY jy qU krih dieAwlw ] pRxviq
nwnku dwsin dwsw dieAw krhu dieAwlw ]4]1]9]
AMg - 1171
mhlw 1 bsMqu ihMfol Gru 2 < siqgur pRswid ]
swl gRwm ibp pUij mnwvhu suik®qu qulsI mwlw ] rwm nwmu jip
87
byVw bWDhu dieAw krhu dieAwlw ]1] kwhy klrw isMchu jnmu
gvwvhu ] kwcI Fhig idvwl kwhy gcu lwvhu ]1] rhwau ] kr
hirht mwl itMf provhu iqsu BIqir mnu jovhu ] AMimRqu isMchu
Brhu ikAwry qau mwlI ky hovhu ]2] kwmu k®oDu duie krhu bsoly
gofhu DrqI BweI ] ijau gofhu iqau qum@ suK pwvhu ikrqu n
myitAw jweI ]3] bguly qy Puin hMsulw hovY jy qU krih dieAwlw ]
pRxviq nwnku dwsin dwsw dieAw krhu dieAwlw ]4]1]9]
AMg - 1171
Meanings:-
“O Brahmin! Make good actions as the saligram stone you
worship and the Tulsi rosary. Equip your ship of repetition of
Divine Name and pray to the gracious Lord for grace. (1)
Why waste your life by watering alkaline soil? Why apply
mortar to the mud wall? It shall finally crumble. (1) (Pause).”
Then Chatar Das asked if this type of farming is waste,
what type of farming should be done? Guru Ji then recited the
remaining composition.
“Make your serving hands as the Persian wheel, its string
and the pots; to that yoke bullocks of your mind. Irrigate nectar
field, fill the patches; then you shall be owned by the Divine
gardener. (2).
Make spades of your lust and wrath; dig the earth with
these (do introspection). As you will dig this way, joy shall
come to you. Your accumulated actions (karma) shall not affect
you. (3).
As the Lord shows His grace, the heroin is turned into a
swan. O Lord! Your humble servant of your servants
supplicates for Your grace. (4) (1) (9)”
After listening to this, Chatar Das paid his obeisance to
Guru Ji.
88
 One day as Guru Ji sat on the river bank, some people
asked him what gain people of Benaras will achieve since the
town has been a major centre for study of Hindu scriptures. Its
inhabitants study and acquire knowledge. How much spiritual
upliftment will they get? Guru Nanak then recited the following
hymn recorded as Sloke M 1 in Assa di vaar at page 467 of
Shri Guru Granth Sahib:
sloku mÚ 1 ]
piV piV gfI ldIAih piV piV BrIAih swQ ] piV piV byVI
pweIAY piV piV gfIAih Kwq ] pVIAih jyqy brs brs pVIAih
jyqy mws ] pVIAY jyqI Awrjw pVIAih jyqy sws ] nwnk lyKY
iek gl horu haumY JKxw JwK ]1]
sloku mÚ 1 ]
piV piV gfI ldIAih piV piV BrIAih swQ ] piV piV byVI
pweIAY piV piV gfIAih Kwq ] pVIAih jyqy brs brs pVIAih
jyqy mws ] pVIAY jyqI Awrjw pVIAih jyqy sws ] nwnk lyKY
iek gl horu haumY JKxw JwK ]1]
Meanings:-
“Man may read cartload of books; may pack and study
boat full of books; and books filling cellars he may read. He
may devote all the years, all the months and all the breaths to
the study. Despite all this, only contemplation of the Name shall
be approved by the Lord, says Nanak. All the rest is waste of
time in egoism. (1).”
The listeners got their doubts resolved and bowed before
the Guru.
The orthodox among the Hindus of sixteenth century had
invented one or the other ritual for each religious observance.
They called it maryada. In matters of cooking and eating, the
rituals laid too much stress on purity. The rituals connected with
89
purity laid stress on bathing; keeping away from sutak (where
a child is born recently), etc.
One day one Brahmin of Benaras requested Guru Ji to
have meals with him at his place. When the food was offered,
Guru Ji said that the food was not pure. The Brahmin was taken
aback. He said that he had taken bath before cooking, washed
the fire wood and observed all other rituals. Guru Ji told him
that the food was not pure because he did not maintain purity
of mind while preparing food. When the Brahmin asked what
he meant by purity of mind, Guru Ji recited the following hymn
recorded as Sloke M 1 in Assa di Vaar at page 472 of Shri Guru
Granth Sahib:-
mÚ 1 ]
ijau jorU isrnwvxI AwvY vwro vwr ] jUTy jUTw muiK vsY inq
inq hoie KuAwru ] sUcy eyih n AwKIAih bhin ij ipMfw Doie ]
sUcy syeI nwnkw ijn min visAw soie ]2]
AMg-472
mÚ 1 ]
ijau jorU isrnwvxI AwvY vwro vwr ] jUTy jUTw muiK vsY inq
inq hoie KuAwru ] sUcy eyih n AwKIAih bhin ij ipMfw Doie ]
sUcy syeI nwnkw ijn min visAw soie ]2] AMg-472
Meanings:-
“As the women’s periods occur again and again, making
her unclean; so in the mouth of a liar the falsehood abides. It
brings him ignominy for ever. Do not call those pure who wash
their bodies clean. Nanak says that only those persons are pure
in whose mind the Lord abides. (2).”
The Guru saw that the Brahmin had made the hearth by
digging the earth. The firewood was washed before use. Then
Guru Ji recited further.
90
 sloku mÚ 1 ]
jy kir sUqku mMnIAY sB qY sUqku hoie ] gohy AqY lkVI AMdir
kIVw hoie ] jyqy dwxy AMn ky jIAw bwJu n koie ] pihlw pwxI
jIau hY ijqu hirAw sBu koie ] sUqku ikau kir rKIAY sUqku pvY
rsoie ] nwnk sUqku eyv n auqrY igAwnu auqwry Doie ]1]
sloku mÚ 1 ]
jy kir sUqku mMnIAY sB qY sUqku hoie ] gohy AqY lkVI AMdir
kIVw hoie ] jyqy dwxy AMn ky jIAw bwJu n koie ] pihlw pwxI
jIau hY ijqu hirAw sBu koie ] sUqku ikau kir rKIAY sUqku
pvY rsoie ] nwnk sUqku eyv n auqrY igAwnu auqwry Doie ]1]
“If one believes in sutak impurity, then it is occurring
everywhere. Worms are found inside the wood and cow dung.
The water is the first living thing which sustains everything.
How can you believe in sutak impurity when it was occurring
even in the kitchen? Nanak says that sutak impurity is washed
away only by enlightenment (1).”
Listening this, the Brahmin paid obeisance to Guru
Nanak.
One day as Guru Ji was sitting in Benaras, some Brahmins
asked him that whereas the Vedas laid stress on knowledge, he
advocated for good deeds. They wanted to know the difference
between the two. In response, Guru Ji recited the following
hymn recorded as M 1 in Sarang ki vaar at page 1243 of Shri
Guru Granth Sahib:-
mÚ 1 ]
bydu pukwry puMnu pwpu surg nrk kw bIau ] jo bIjY so augvY KWdw jwxY
jIau ] igAwnu slwhy vfw kir sco scw nwau ] scu bIjY scu augvY
drgh pweIAY Qwau ] bydu vpwrI igAwnu rwis krmI plY hoie ]
nwnk rwsI bwhrw lid n cilAw koie ]2] AMg- 1243
91
 mÚ 1 ]
bydu pukwry puMnu pwpu surg nrk kw bIau ] jo bIjY so augvY
KWdw jwxY jIau ] igAwnu slwhy vfw kir sco scw nwau ] scu
bIjY scu augvY drgh pweIAY Qwau ] bydu vpwrI igAwnu rwis
krmI plY hoie ] nwnk rwsI bwhrw lid n cilAw koie ]2]
AMg- 1243
“The scriptures declare that good and evil actions are the
seeds of heaven and hell. What ever one sows, it sprouts and one
has to consume that. The enlightenment has been declared as
supreme by the scriptures. But it is attained by the Divine Name.
If one sows truth, truth grows and one finds a place at the Divine
court. The scriptures are the merchants and enlightenment is their
capital. It is obtained only by Divine grace. Nanak says the
without this capital, none can leave the world with profit (2).”
The Brahmins understood that the good deeds were in fact
necessary to acquire knowledge. So they bowed to Guru Ji.
After halting at Benaras for a few days, he departed for onward
journey.
Meeting Raja Hari Nath at Chandrauli.
There is road from Benaras to Patna through Gaya. On
this road, at about 48 kms distance from Benaras, there is an
ancient town of Chandrauli. Within the radius of about 5 miles,
there are ancient ruins of several habitations. Raja Hari Nath
was the chief of the area when Guru Nanak went there.
Setting out from Benaras for Gaya, Guru Ji rested outside
Chandrauli town. He remained absorbed in himself and did not
talk to anybody. This had salutary effect on the people. Soon
the news spread that a fakir had come who neither spoke nor
made any gesture. The very sight of his handsome and
impressive face was blissful. Hearing this, Raja Hari Nath chief
92
of the town came to meet him and sat near him. At that time
Guru Ji recited the following hymn recorded as Dhanasri M
1 at page 661-662 of Shri Guru Granth Sahib:-
DnwsrI mhlw 1 ]
jIau qpqu hY bwro bwr ] qip qip KpY bhuqu bykwr ] jY qin bwxI
ivsir jwie ] ijau pkw rogI ivllwie ]1] bhuqw bolxu JKxu
hoie ] ivxu boly jwxY sBu soie ]1] rhwau ] ijin kn kIqy AKI
nwku ] ijin ijhvw idqI boly qwqu ] ijin mnu rwiKAw AgnI
pwie ] vwjY pvxu AwKY sB jwie]2] jyqw mohu prIiq suAwd ]
sBw kwlK dwgw dwg ] dwg dos muih cilAw lwie ] drgh
bYsx nwhI jwie ]3] krim imlY AwKxu qyrw nwau ] ijqu lig
qrxw horu nhI Qwau ] jy ko fUbY iPir hovY swr ] nwnk swcw
srb dwqwr ]4]3]5] AMg-661-62
DnwsrI mhlw 1 ]
jIau qpqu hY bwro bwr ] qip qip KpY bhuqu bykwr ] jY qin
bwxI ivsir jwie ] ijau pkw rogI ivllwie ]1] bhuqw bolxu
JKxu hoie ] ivxu boly jwxY sBu soie ]1] rhwau ] ijin kn
kIqy AKI nwku ] ijin ijhvw idqI boly qwqu ] ijin mnu rwiKAw
AgnI pwie ] vwjY pvxu AwKY sB jwie]2] jyqw mohu prIiq
suAwd ] sBw kwlK dwgw dwg ] dwg dos muih cilAw lwie
] drgh bYsx nwhI jwie ]3] krim imlY AwKxu qyrw nwau ]
ijqu lig qrxw horu nhI Qwau ] jy ko fUbY iPir hovY swr ]
nwnk swcw srb dwqwr ]4]3]5] AMg-661-62
Meanings:-
“One’s self is fallen into evils and therefore is burning and
ruined. One, who has forgotten the holy Word, wails like a
leper. (1)
Too much talk is just babbling. The Lord knows all
without our uttering. (1) (Pause).
93
 Contemplate on the Lord who gave us the eyes and the
nose also the tongue with the skill to talk. He protected us in
the fire of mother’s womb. It is by His command that the wind
conveys the sound. (2)
Attachment to worldly objects, love and pleasure, bring
one blots of ignominy. Man returns from the world with face
soiled with blackness of sin. Such a man finds no place of rest
in the Lord’s court. (3)
It is only by the grace of the Lord that one gets utterance
of the Divine Name. Only by attachment to the Name, one gets
liberation. There is no other shelter. Nanak says that the Lord
dispenses universal bounty Of Divine Name and one who is
sinking is saved. (4) (3) (5).”
This hymn acted as balm on the psych of Hari Nath as
if Guru Ji had spelled his mind. It seemed to him that God
Himself took the form of the fakir to eradicate his suffering.
He therefore fell at Guru Ji’s feet and prayed that the Guru make
him his disciple and let him be his companion. He even
promised to renounce the throne. Guru Ji advised him that there
is yoga even in reigning. He therefore told him to serve the
people and remember the Divine Name. Thus by giving the
message of Naam, charity and humility, Guru Ji proceeded
further on his journey to Gaya.
At Gaya.
After passing through Sasaram, Guru Ji reached Gaya. It
is an important Hindu pilgrim centre situated on the Phalgu
River. The local belief was that Gaya was a devil and Lord
Vishnu was pleased with his hard meditation who told him to
ask for a boon. Gaya asked for the boon that whosoever saw
him might get free from pangs of hell. Lord Vishnu said
“whosoever sees my feet will get liberated”
94
 Vishnu-pad (feet of Vishnu) is a huge temple where
pilgrims from all over India come to pay obeisance. Another
belief was that whosoever performed last rites of his ancestors
who were already dead, they would also get liberated.
Therefore a large number of Hindus visited Gaya to perform
last rites of their ancestors and to seek liberation for themselves
as well. Worship of feet was a Buddhist custom which had been
adopted by the Hindus. Similarly, the Buddhists used to
worship and circumambulate the Pipal tree and this custom had
been adopted by the Hindus. While performing these rites they
made round balls of rice and lighted lamps. They believed that
by doing so, their ancestors will get salvation.
As Guru Ji sat on the bank of Phalgu River, the pandas
came to him and asked him to get the last rites of his ancestors
performed so that they may get liberated. Guru Ji told them that
he has lit the lamp for himself and his ancestors. He had
performed such a ritual that darkness of ignorance shall vanish.
Those who have lit the lamp of Divine Name, they stood
liberated. Then he recited the hymn recorded as Assa Mahalla
1 at page 358 of Shri Guru Granth Sahib:-
Awsw mhlw 1 ]
dIvw myrw eyku nwmu duKu ivic pwieAw qylu ] auin cwnix Ehu
soiKAw cUkw jm isau mylu ]1] lokw mq ko PkiV pwie ] lK
miVAw kir eykTy eyk rqI ly Bwih ]1] rhwau ] ipMfu pqil myrI
kysau ikirAw scu nwmu krqwru ] AYQY EQY AwgY pwCY eyhu myrw
AwDwru ]2] gMg bnwris isPiq qumwrI nwvY Awqm rwau ] scw
nwvxu qW QIAY jW Aihinis lwgY Bwau ]3] iek lokI horu CimCrI
bRwhmxu vit ipMfu Kwie ] nwnk ipMfu bKsIs kw kbhUM inKUtis
nwih ]4]2]32]
AMg-358
95
 Awsw mhlw 1 ]
dIvw myrw eyku nwmu duKu ivic pwieAw qylu ] auin cwnix Ehu
soiKAw cUkw jm isau mylu ]1] lokw mq ko PkiV pwie ]
lK miVAw kir eykTy eyk rqI ly Bwih ]1] rhwau ] ipMfu pqil
myrI kysau ikirAw scu nwmu krqwru ] AYQY AoQY AwgY pwCY eyhu
myrw AwDwru ]2] gMg bnwris isPiq qumwrI nwvY Awqm rwau ]
scw nwvxu qW QIAY jW Aihinis lwgY Bwau ]3] iek lokI horu
CimCrI bRwhmxu vit ipMfu Kwie ] nwnk ipMfu bKsIs kw kbhUM
inKUtis nwih ]4]2]32] AMg-358
Meanings:-
“My sole lamp is the Divine name; I have poured the oil
of suffering in it. As the oil is burnt, it gives the light of
enlightenment and the encounter with the messenger of death
is avoided. (1).
Do not ridicule this as an idle boast; one particle of fire
can burn lakhs of maunds of fire wood. (1) (Rahau).
Devotion to holy Divine Name is my ritual sweets feasting
and offering to God. In this life and hereafter; now and in
future, this is my only support. (2).
Lord’s praise is my Ganges and Benaras and my Divine
self takes dip there in. True bathing lies in engaging in devotion
to the Lord day and night. (3).
The Brahmins mould and consume the offerings to the
gods and the departed souls. Nanak says that the offering of
Divine grace is inexhaustible and remains for ever. (4) (2) (32).”
The Brahmins were very much impressed and bowed to
Guru Ji. There is a Gurdwara located near Vishnu Pad temple
to commemorate Guru Nanak’s visit to this place and is known
as Gurdwara Deo Ghat. This was constructed by Bhai Almast
during the time of Guru Hargobind the sixth master. The stamp
96
of Bhai Almast is preserved in the Gurdwara. This Bhai Almast
was the same who served in the Gurdwara at Nanakmatta. A
hukamnama of Guru Tegh Bahadur is also preserved in the
Gurdwara which is a modest structure. Such important
historical shrines need to be taken care of by the Sikhs all over
India and should receive priority.
At Budha Gaya Meeting with Devgiri.
From Gaya, Guru Ji went to Budha Gaya which is quite
near. It was a Buddhist place but was taken over by Hindus
after the Buddhists were driven out of the country. As the
Hindus treated Lord Buddha as one of the incarnations of Lord
Vishnu, they took over the control of this place. After reaching
there Guru Ji rested outside the town. Devgiri was the chief
priest of all the temples in this place. He was highly respected
scholar and keen to search for truth. But, unfortunately due to
too much stress on dispassion he had acquired a very dry mind
devoid of love and compassion. He came to Guru Ji and had
detailed discussions on spiritual matters. Guru Ji advised him
that attachment to perishable objects, evil actions etc is bad
but attachment to the love of Divine Name is good as the
Lord is eternal. We should train our mind instead of
troubling the senses. Humans should not restrict them-
selves to intellect only but also inculcate love for the Lord
and His creation.
This teaching was something new to Devgiri. On further
inquiry, Guru Ji told him that the senses and body organs are
not to be coerced but need to be trained so as to refrain from
evil actions and control the mind so as not to attach itself to
low class activities. For purity of the mind, make use of
dispassion and discrimination. After thus purifying the mind,
keep it under full control. Do not kill the love which is the gift
of the Lord; use it for connecting the mind to higher level of
97
thinking and devotion to God. Guru Ji then recited the
following hymn recorded as Gauri Bairagan Mahalla 1 at page
157 of Shri Guru Granth Sahib:-
gauVI bYrwgix mhlw 1 ]
hrxI hovw bin bsw kMd mUl cuix Kwau ] gur prswdI myrw shu
imlY vwir vwir hau jwau jIau ]1] mY bnjwrin rwm kI ] qyrw
nwmu vKru vwpwru jI ]1] rhwau ] koikl hovw AMib bsw shij
sbd bIcwru ] shij suBwie myrw shu imlY drsin rUip Apwru ]2]
mCulI hovw jil bsw jIA jMq siB swir ] aurvwir pwir myrw
shu vsY hau imlaugI bwh pswir ]3] nwgin hovw Dr vsw sbdu
vsY Bau jwie ] nwnk sdw sohwgxI ijn joqI joiq smwie
]4]2]19] AMg-157
gauVI bYrwgix mhlw 1 ]
hrxI hovw bin bsw kMd mUl cuix Kwau ] gur prswdI myrw
shu imlY vwir vwir hau jwau jIau ]1] mY bnjwrin rwm kI ]
qyrw nwmu vKru vwpwru jI ]1] rhwau ] koikl hovw AMib bsw
shij sbd bIcwru ] shij suBwie myrw shu imlY drsin rUip
Apwru ]2] mCulI hovw jil bsw jIA jMq siB swir ] aurvwir
pwir myrw shu vsY hau imlaugI bwh pswir ]3] nwgin hovw Dr
vsw sbdu vsY Bau jwie ] nwnk sdw sohwgxI ijn joqI joiq
smwie ]4]2]19] AMg-157
Meanings:-
“If I were a deer, I would reside in the forest and live on
the vegetation. With my Master’s grace I may unite with my
Lord and sacrifice myself over Him again and again. (1).
I am a trader in the wares of the Lord and O Lord! My
capital is Divine Name. (1) (Rahau).
If I were a cuckoo, I would live on mango trees and
meditate on Lord’s word with Sehaj (equanimity). I may meet
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my beloved Lord and I may enjoy His sight endlessly. (2).
If I were a fish, I would reside in water aware of all the
family and other creatures. My Lord being present at both ends,
I may meet Him with spread out arms. (3).
If I were a snake, I would live under the earth, with Lord’s
love in my heart; all my fears shall be expelled. Nanak says
that those who have been united with Lord, they are ever happy
like a blissful married woman. (4) (2) (19).”
Devgiri was completely changed. Now he was absorbed
in the God all the day and night. With his love and devotion,
he was successful in keeping Guru Ji with him for a long time.
The third successor priest of Devgiri came to visit Guru Hari
Rai the seventh Master and he became his disciple. Guru Hari
Rai gave him the name “Bhagat Bhagwan”. He converted a
large number of people as “Nanak Panthis” who served to
spread Guru Nanak’s message far and wide and take care of
the Gurdwaras in many little known places which are difficult
to reach. I wish the Sikh community should appreciate their
service and make a programme to help such sages working in
difficult and sometime hostile surrounds.
At Hajipur (Patna).
A pathway existed between Gaya and what is now known
as Patna Sahib. In those days there was no habitation in this
area. There is a Gurdwara Gai Ghat in what is now called
Gulzar Bagh to commemorate Guru Nanak’s visit to Patna.
Perhaps Guru Ji crossed the river at this location to reach
Hajipur situated across the river. At the site of Patna, the debris
of ancient Patliputra town was extant. Passing through these
and crossing the river, Guru Ji reached Hajipur which was an
important city in those days. Hajipur is located on the northern
bank of Ganges and opposite the city of Patna where Gandak
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River merges in Ganges. After crossing the river, Guru Ji sat
at the place where the Gurdwara Nanak Shahi is situated. This
place is in Ram Chaura Mahalla in Harihar colony.
On reaching Hajipur, Mardana felt very hungry and
requested Guru Ji for permission to go and ask for food
somewhere. Guru Ji gave a small red shining stone and asked
him to take it and exchange it for something to eat. He first went
to a vegetable vendor who only offered one reddish saying that
he is accepting the stone so that his children will play with it.
Even after insistence by Mardana, he did not give two of them.
Mardana took back his stone and went a sweet meat seller.
There also the shopkeeper refused to give anything worthwhile
in exchange for the stone. Mardana went to another few shops
where again he met with same fate.
Finally he reached Jawahartola, the colony of the jewellers
and stopped outside a house requesting for food in exchange
for the red stone. At that time, Salis Rai, the jeweller was going
to have his meals. His servant went in and reported that one
stranger from far away place had come outside and wants to
exchange a red stone for food urgently. Salis Rai asked his
accountant Adaraka to go out and call in the stranger. Mardana
came in and narrated his experience connected with exchange
of stone for food. Salis Rai examined the stone. It was a pure
and sparkling invaluable ruby gem. Salis Rai was very pleased
to have a look at the stone. His master had told him to pay
something for just being permitted to have a look at such a
precious invaluable gem (Darshan Bhet) or offering for a sight.
So he told Adaraka to serve food to Mardana and also give him
one hundred rupees. He told Mardana to take the money and
the gem back to his master and he will negotiate the sale of
the gem later. Mardana said that his master was also hungry.
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So, Salis Rai asked Mardana the address of the place where
Guru Ji was sitting and told Adaraka to take food for Guru Ji.
Mardana returned and told the whole story to Guru Ji and
returned the gem and handed over a hundred rupees. Guru Ji
said that the one hundred rupees was not their due as they
should not take anything without giving anything in return. As
soon as Mardana left, Adaraka reached with food for Guru Ji.
At that time Guru Ji was singing the Lord’s praise in a
very melodious voice. Adaraka was very much impressed by
this. As soon as the hymn was completed, he offered the food
and bowed at Guru Ji’s feet. He said that he had come expecting
that he was a jeweller, but he found him to be a form of the
Lord. Mardana also came back by this time after returning one
hundred rupees. Salis Rai was astonished at this unusual
behaviour and he himself wanted to meet the person who had
returned the money.
Salis Rai came, bowed to Guru Ji and took his seat by
his side. He said that he was pleased to have a look at his ruby
gem but was surprised to meet him. He wanted to know the
name and address of Guru Ji. Guru Ji told him that he was a
devotee of Unmanifest Lord and whole world was his country.
Salis Rai requested Guru Ji to enlighten him about the
Unmanifest Lord and bless him to attain His devotion. Guru
Ji told him that those who have Divine Name in their eyes see
nothing else. There are Gurmukh (Guru-oriented) people and
Manmukh (self-oriented) people in this world. Just like there
are lotus and frogs in the same water. Both of them have entirely
different ways of life. The lotus while remaining in the mud
remains totally unattached whereas the frogs are only interested
in eating the insects and weeds and never get the advantage
of purity of nectar in the lotus. Then he recited the following
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hymn recorded as Maroo Mahalla 1 at page 990 of Shri Guru
Granth Sahib:-
mwrU mhlw 1 ]
ibml mJwir bsis inrml jl pdmin jwvl ry ] pdmin jwvl
jl rs sMgiq sMig doK nhI ry ]1] dwdr qU kbih n jwnis
ry ] BKis isbwlu bsis inrml jl AMimRqu n lKis ry ]1] rhwau ]
bsu jl inq n vsq AlIAl myr ccw gun ry ] cMd kumudnI
dUrhu invsis AnBau kwrin ry ]2] AMimRq KMfu dUiD mDu sMcis
qU bn cwqur ry ] Apnw Awpu qU kbhu n Cofis ipsn pRIiq ijau
ry ]3] pMifq sMig vsih jn mUrK Awgm sws suny ] Apnw Awpu
qU kbhu n Cofis suAwn pUiC ijau ry ]4] ieik pwKMfI nwim n
rwcih iek hir hir crxI ry ] pUrib iliKAw pwvis nwnk rsnw
nwmu jip ry ]5]4] AMg-990
mwrU mhlw 1 ]
ibml mJwir bsis inrml jl pdmin jwvl ry ] pdmin jwvl
jl rs sMgiq sMig doK nhI ry ]1] dwdr qU kbih n jwnis
ry ] BKis isbwlu bsis inrml jl AMimRqu n lKis ry ]1]
rhwau ] bsu jl inq n vsq AlIAl myr ccw gun ry ] cMd
kumudnI dUrhu invsis AnBau kwrin ry ]2] AMimRq KMfu dUiD
mDu sMcis qU bn cwqur ry ] Apnw Awpu qU kbhu n Cofis
ipsn pRIiq ijau ry ]3] pMifq sMig vsih jn mUrK Awgm sws
suny ] Apnw Awpu qU kbhu n Cofis suAwn pUiC ijau ry ]4]
ieik pwKMfI nwim n rwcih iek hir hir crxI ry ] pUrib iliKAw
pwvis nwnk rsnw nwmu jip ry ]5]4] AMg-990
Meanings:-
“Both the lotus and algae are there in the pure water of
the pond. The lotus abides in the company of algae and water,
yet it is untouched by their pollution. (1)
The frog while living in the water eats algae, unaware of the
nectar in the lotus shall never attain illumination. (1) (Pause).
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 The humming bee though is at a distance, but smells the
nectar scent of lotus and comes down to enjoy it whereas the
frog in spite of being close by does not know it. (2)
The lotus flower though at an immense distance from the
moon, yet bows to it. O clever frog in your own place! Know
that although there is nectar and sweetness of sugar and honey
in the milk, yet the flea discards milk but is in love with blood.
(3)
Although the ignorant live with the wise persons, yet they
do not learn wisdom of Vedas and Shastras. Some people do
not change their character like a dog’s tail never becomes
straight. (There is a story that somebody put the tail of a dog
in a pipe for twelve years. When it was taken out, it was again
upturned.) (4)
The hypocrites do not get attached to Divine Name
whereas the others bow to the Divine. Nanak says that each
one gets what is destined by the Lord. Therefore you go on
uttering the holy name with your tongue. (5) (4)”
Salis Rai felt peace in his mind and bowed to Guru Ji. He
requested that his offering be accepted. Guru Ji refused to
accept money but accepted food. Salis Rai again requested that
he be assigned some service. Guru Ji told him that it was not
necessary to acquire higher social status to have virtue of
Divine name. Therefore, one should not be proud of one’s
social status. Guru Ji told him that his accountant Adaraka was
on way to realising Name (though his subordinate) and was
spiritually higher than him. Therefore he deserved to be treated
with respect. Bhai Vir Singh in his book Guru Nanak Chamtkar
writes that Salis Rai bowed at the feet of his subordinate. Seeing
his humility, Guru Ji was delighted and put his turban on Salis
Rai's head as his blessing.
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 Guru Ji advised them that like a musician recognises the
tune and the jeweller recognises the purity of a jewel just by
seeing it, those devotees of God who have been absorbed in
His name, develop an insight to see everybody as the form of
God. The outside appearances are like the dress only and they
see the True Lord in the soul. This is what is loosely called
clairvoyance.
Guru Ji stayed in Patna for about four months period.
There is famous Vishnu temple nearby where a large fair is held
on the full moon day of Indian Kartik month. Guru Ji went there
and enlightened many people. One day a devotee of Vishnu
asked him “mind seeks material wealth; material wealth cannot
be attained without ego; and ego takes one away from God.
So how can one realise God? In response, Guru Ji recited the
following hymn recorded as Assa M 1 at page 416 of Shri Guru
Granth Sahib:-
Awsw mhlw 1 ]
qnu ibnsY Dnu kw ko khIAY ] ibnu gur rwm nwmu kq lhIAY ]
rwm nwm Dnu sMig sKweI ] Aihinis inrmlu hir ilv lweI ]1]
rwm nwm ibnu kvnu hmwrw ] suK duK sm kir nwmu n Cofau Awpy
bKis imlwvxhwrw ]1] rhwau ] AMg-416
Awsw mhlw 1 ]
qnu ibnsY Dnu kw ko khIAY ] ibnu gur rwm nwmu kq lhIAY ]
rwm nwm Dnu sMig sKweI ] Aihinis inrmlu hir ilv lweI
]1] rwm nwm ibnu kvnu hmwrw ] suK duK sm kir nwmu n
Cofau Awpy bKis imlwvxhwrw ]1] rhwau ] AMg-416
Meanings:-
“With the destruction of the body, what is the use of the
hoarded wealth? How can the Divine Name be attained without
the true teacher? O friend! The wealth of Divine name is our
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true companion. It is attained with the blessing of the true teacher
by remaining absorbed in the Divine Name day and night. (1)
Apart from Lord’s name, who is our companion? Treat
happiness and sorrow as same with equanimity and do not
leave the Lord’s name. Then God will join you with his grace.
(1) (Rahau).”
The Vishnu devotees were happy as they felt solace and
fell at Guru Ji’s feet. The full moon day of Kartik is celebrated
at Patna as Guru Ji’s birthday with religious fervour. Descen-
dants of Adaraka and Salis Rai have been serving the Guru’s
mission and one Fateh Chand Maini was beloved of Guru
Gobind Singh the tenth master.
At Malda in Bengal.
From Hajipur, Guru Ji set on his way parallel to Ganges
passing through Mongher and Bhagalpur; he reached Kant Nagar
and Kargola. At both these places, there are Gurdwaras in memory
of Guru’s visit. Then he reached Malda in Bengal which is world
famous for its “langra” variety of mangoes. This town was a big
halting point for boats which sailed on Kalindi and Mahananda
rivers. It is said that there was a money-lender by name Ram dev
Babu who was very rich and lived like a king. He was a good
person and served the visiting saints and fakirs. He owned a big
mango garden where he had provided arrangements for stay of
holy persons. One day when he visited his garden, Guru Ji was
singing the following hymn recorded in Guru Granth Sahib as
Gauri Mahalla 1 at page 225 of Shri Guru Granth Sahib:-
gauVI mhlw 1 ]
coAw cMdnu AMik cVwvau ] pwt ptMbr pihir hFwvau ] ibnu
hir nwm khw suKu pwvau ]1] ikAw pihrau ikAw EiF idKwvau ]
ibnu jgdIs khw suKu pwvau ]1] rhwau ] kwnI kuMfl gil
105
moqIAn kI mwlw ] lwl inhwlI PUl gulwlw ] ibnu jgdIs khw
suKu Bwlw ]2] nYn slonI suMdr nwrI ] KoV sIgwr krY Aiq
ipAwrI ] ibnu jgdIs Bjy inq KuAwrI ]3] dr Gr mhlw syj
suKwlI ] Aihinis PUl ibCwvY mwlI ] ibnu hir nwm su dyh duKwlI
]4] hYvr gYvr nyjy vwjy ] lskr nyb KvwsI pwjy ] ibnu jgdIs
JUTy idvwjy ]5] isDu khwvau iriD isiD bulwvau ] qwj kulh
isir CqR bnwvau ] ibnu jgdIs khw scu pwvau ]6] Kwnu mlUku
khwvau rwjw ] Aby qby kUVy hY pwjw ] ibnu gur sbd n svris
kwjw ]7] haumY mmqw gur sbid ivswrI ] gurmiq jwinAw irdY
murwrI ] pRxviq nwnk srix qumwrI ]8]10] Aµg-225
gauVI mhlw 1 ]
coAw cMdnu AMik cVwvau ] pwt ptMbr pihir hFwvau ] ibnu
hir nwm khw suKu pwvau ]1] ikAw pihrau ikAw AoiF idKwvau ]
ibnu jgdIs khw suKu pwvau ]1] rhwau ] kwnI kuMfl gil
moqIAn kI mwlw ] lwl inhwlI PUl gulwlw ] ibnu jgdIs
khw suKu Bwlw ]2] nYn slonI suMdr nwrI ] KoV sIgwr krY
Aiq ipAwrI ] ibnu jgdIs Bjy inq KuAwrI ]3] dr Gr mhlw
syj suKwlI ] Aihinis PUl ibCwvY mwlI ] ibnu hir nwm su
dyh duKwlI ]4] hYvr gYvr nyjy vwjy ] lskr nyb KvwsI pwjy ]
ibnu jgdIs JUTy idvwjy ]5] isDu khwvau iriD isiD bulwvau ]
qwj kulh isir CqR bnwvau ] ibnu jgdIs khw scu pwvau ]6]
Kwnu mlUku khwvau rwjw ] Aby qby kUVy hY pwjw ] ibnu gur
sbd n svris kwjw ]7] haumY mmqw gur sbid ivswrI ] gurmiq
jwinAw irdY murwrI ] pRxviq nwnk srix qumwrI ]8]10]
AMg-225
Meanings:-
“Those who enjoy fragrant scents, sandal etc and wear silk
and other costly garments; shall not get peace of mind without
remembering the Divine Name. (1).
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 Whatever one wears or enjoys, happiness shall evade one
without the Lord’s Name. (1) Rahau).
One may wear ear rings in the ears and pearl necklace
around the neck and red cosmetics with flower garlands yet
peace and happiness can not be had without the love of Master
of the Universe. (2).
One may have lovely woman with beautiful eyes always
happy and smiling with attractive make up etc but without
remembering the Lord of Universe, all this shall only bring
harm (3).
One may have beautiful mansions with large gates and the
gardens; have comfortable beds with the gardener spreading
flowers on it day and night yet without the Lord Name all this
shall not be of any avail. (4).
One may possess horses and elephants with armies
equipped with spears and trumpets etc but without the Lord’s
Name it is only false show (5).
One may be called a Sidha and possess psychic powers
and wear crown and other signs of power and authority; yet
without the Lord’s Name shall not find Truth. (6).
One may be called a Khan, Governor or a king all these
are false honorifics because without the Lord’s Name all
achievements are fruitless (7).
With a high level of ego and attachment, one forgets the
Master’s word. With practice of the Master’s word, the Lord
comes to reside in one’s heart. Nanak bows and surrenders to
the Lord and seeks His grace. (8) (10).”
After listening to this hymn, Ram Dev Babu was very
much impressed. He started coming to attend Kirtan both morn-
ing and evening times and requested Guru Ji to stay longer with
107
him. So Guru Ji spent the rainy season of that year at Malda.
From Malda he set out for Dhaka now in Bangladesh via
Murshadabad the town known for silk cloth.
At Dhaka in Bangladesh.
At Dhaka there was a famous pilgrim centre, the temple
of Dhakeshwari goddess. The town was called Dhaka after the
name of goddess. Dhaka was situated on the bank of Bohi
Ganga which was then an important tributary of Padma River.
Guru Nanak halted on the northern side of Dhaka which is now
called Rear Bazaar. This area is inhabited by the potters as it
was in those days. A tradition of Guru Nanak’s visit still
survives among the residents. It is said that Guru Ji dug a well
there with his wooden staff. This well still exists. Before 1947,
a fair used to be held here in the Indian calendar month of Chet.
From Dhaka, Guru Ji set out for Kamrup in what is now
Assam. In those days most frequented route for travel from
Dhaka to Kamrup was by Brahmputra River. The present day
districts of Goal Para, Kamrup-Rangpur and Cooch-Bihar
constituted Kamrup. Guru Ji boarded a boat from Dhaka and
landed at Dhubri.
At Dhubri.
Dhubri is an important town of Assam and headquarter
of Goal Para District. Guru Ji spent some time at Dhubri in
meditation and spread the Divine name among the people of
this area. He also met great sage Shankara Dev of Assam. Both
of them had discussions on spiritual matters. There is great
similarity in the views of both of them.
It is said that one day when Guru Ji and Mardana were
sitting on the bank of Brahmputra River, its water started rising
in floods. Mardana got worried. This river is very powerful.
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Its water may rise and fall by as much as more than 30 feet.
But Guru Ji assured Mardana not to worry. Slowly the water
receded and both were safe. It is said that one king by name
Raja Tilkhan Sain came. He was very sad because his young
son had died. Guru Ji advised him not to worry as human
beings are born and die as per will of the Lord. The king was
relieved of sorrow and became his disciple
Later Guru Tegh Bahadur raised a platform at the place
where Guru Nanak had rested. There is a memorial Gurdwara
called Damdama Sahib at this place. After visiting Gauri Pur,
Rangamati, Goal Para and Jogi Gopha; Guru Ji reached
Guwahati.
Dhubri is an important historical place for Sikhs. After
about one hundred years of Guru Nanak’s visit, Guru Tegh
Bahadur came here. When Mughal emperor Aurangzeb made
up his mind to conquer the Hindu kingdom of Kamrup, he
deputed a Hindu general Raja Ram Singh of Jaipur for this
purpose. Raja Ram Singh’s mother Rani Pushpa Devi was
great devotee of Guru Tegh Bahadur. So she advised her son
saying, “The Assamese are great magicians, so be careful and
talk to Guru Tegh Bahadur on the way at Patna.” Raja Ram
Singh halted at Patna and inquired about Guru Tegh Bahadur
who had by that time left for Dhaka. So Raja Ram Singh went
to Dhaka and met Guru Ji, told him about his mother’s desire
and requested Guru Ji to accompany him to Assam. Guru Tegh
Bahadur agreed and both he and Raja Ram Singh reached
Dhubri from Dhaka in 1668 A.D.
Guru Tegh Bahadur stayed at Gurdwara Damdama Sahib
of Guru Nanak and Raja Ram Singh and his forces camped
at Rangamati at a distance of about 22 kms. The king of Assam
Raja Chakardhawaj Singh’s forces were already fully prepared
109
for the encounter under the command of general Baraphukan.
At that time, Assam was centre of black magic; so the Assamese
also deployed the group of black magicians under the command
of one washerwoman known in history as Dhubri.
The two opposing forces fought very bravely. Dhubri the
magician caused great flood in Brahmputra River. Guru Tegh
Bahadur had already cautioned Raja Ram Singh about it and
they had shifted to higher lands. The washerwoman tried many
other tricks but none worked. She understood that there was
somebody who was making her black magic ineffective. So she
thought of killing Guru Ji and threw a huge stone at him by
her magic across the river. The stone fell at a distance of about
50 metres from Guru’s residence and it was buried in the
ground. Then she threw a big Banyan tree at him. Guru Ji
stopped it by shooting an arrow and it stopped in the air about
six feet high. It is said that by now its roots have grown into
the earth and every leaf of this tree has a hole in it showing
the effect of Guru’s arrow on every leaf.
When the black magicians found that their tricks were not
successful. They decided to surrender to Guru Ji and request
for their liberation. Guru Ji advised them to abandon black
magic and meditate on Divine Name. In the battle, Raja Ram
Singh’s nephew was killed. After a fierce battle, the Mughal
forces captured some area of Assam but could not reach
Guwahati.
Raja Ram Singh’s mother understood treachery of
Aurangzeb and his plan to finish two Hindu kings in one stroke.
So she sent a message to Raja Ram Singh saying, “Aurangzeb
forced you to go to Assam and fight the Hindu King. He killed
your father by poisoning and now he is trying to finish your
innocent son. There is no need to fight for such an ungrateful
110
emperor and risk your life.” After receiving this message, Raja
Ram Singh appealed to Guru Ji to extricate him from this
difficult situation. Guru Ji advised him that it of no use for two
Hindu kings to fight. It is better that a respectable agreement
is reached between the two sides. Raja Ram Singh agreed to
the suggestion. Raja Chakardhawaj Singh was already keen to
meet Guru Ji. So Guru Ji called him and an agreement was
reached between two forces. It was decided that Mughal forces
will abandon any plans to conquer Guwahati and the Assamese
will not fight to recover the area conquered by the Mughal
army. The Delhi forces were happy to be saved from the black
magic of the Assamese and the Assamese were happy that their
country was saved. To express their gratitude, both armies
brought red earth from Rangamati and raised a huge platform
where Guru Ji was sitting known as “peace mound”. The earth
of this mound is red where as the earth of Dhubri and around
is black. Both forces built a beautiful Gurdwara there.
Raja Chakardhawaj Singh attached a few villages to the
Gurdwara as jagir and handed over a brass plate recording this
offer. It is said that one British Deputy Commissioner wanted
to see this brass plate but never returned it.
At this place, Guru Ji blessed Raja Ram Rai of Tripura with
the son. This child became Raja Ratan Rai and later came to
Anand Pur to present a white elephant to Guru Gobind Singh.
In this Gurdwara, there is a rare old copy of Guru Granth
Sahib from the time of Guru Tegh Bahadur and it contains
compositions up to Guru Arjan dev only and not that of Guru
Tegh Bahadur as it was added later by Guru Gobind Singh
while staying at Damdama Sahib near Bathinda in Punjab after
he left Anand Pur Sahib.
The stone slab which was thrown by the washer woman
111
is there in the compound of State Bank of India. It is well carved
stone standing in tilted position and buried in the ground. As
per tradition, the British officers wanted to build a big building
at the place of this stone slab. So they tried to dig it out but
could not reach the bottom. Then they tried to pull it out with
the help of crane but failed. After this they attempted to blow
it out with gun powder but could not succeed. Then at last they
thought to break it with chisel and hammer. When they struck
the chisel with the hammer, blood oozed out of it. Thereafter
they abandoned it as it was. When I visited it in 1958 A.D.,
I could see the red blood stains on the top. Now it is a great
attraction among the visitors to Dhubri.
At Kamrup Guwahati.
Guwahati is now capital of Assam and is an important city
in the east. It is situated on the bank of Brahmputra. There is
famous Kamakhya temple on the hill at the river bank near
Pandu overlooking N. F. Railway Headquarters. It is said that
in the old days even human sacrifices were offered here. Now
goats and chicken are offered as sacrifice. Further up the hill
there is a Shiva temple. There is a tradition that when Lord
Shiva performed Tandav dance, the female organ of Parvati fell
at this place. This temple is for worshippers of Shakti.
After reaching Kamrup, Guru Ji stayed outside the town.
After reaching here Mardana felt very hungry and requested
Guru Ji’s permission to go out and get some food. Guru Ji
cautioned him that the people of this place are very proficient in
Tantra and since he is very sensitive, he should be very careful
about his safety. When Mardana went and stood outside a house,
the women of the house invited him in. With their Tantric powers,
they took away thinking and speaking powers of Mardana. They
almost converted him in to a ram that simply followed them.
112
 After waiting for sometime, Guru Ji himself went to the
town to look for him. The women tried to do the same Tantric
tricks with Guru Nanak which they had done with Mardana. In
the face of Guru Nanak’s spiritual powers, all their Tantric pow-
ers proved to be futile. They all bowed to Guru Ji and he brought
back Mardana to his normal senses. Guru Ji then asked Mardana
to play his rebeck and he recited the following hymn recorded as
Vadhans Mahalla 1 at page 557 of Shri Guru Granth Sahib:
vfhMsu mhlw 1 ]
guxvMqI shu rwivAw inrguix kUky kwie ] jy guxvMqI QI rhY
qw BI shu rwvx jwie ]1] myrw kMqu rIswlU kI Dn Avrw rwvy
jI ]1] rhwau ] krxI kwmx jy QIAY jy mnu Dwgw hoie ] mwxku
muil n pweIAY lIjY iciq proie ]2] rwhu dsweI n julW AwKW
AMmVIAwsu ] qY sh nwil AkUAxw ikau QIvY Gr vwsu ]3] nwnk
eykI bwhrw dUjw nwhI koie ] qY sh lgI jy rhY BI shu rwvY soie
]4]2] Aµg-557
vfhMsu mhlw 1 ]
guxvMqI shu rwivAw inrguix kUky kwie ] jy guxvMqI QI rhY qw
BI shu rwvx jwie ]1] myrw kMqu rIswlU kI Dn Avrw rwvy jI
]1] rhwau ] krxI kwmx jy QIAY jy mnu Dwgw hoie ] mwxku
muil n pweIAY lIjY iciq proie ]2] rwhu dsweI n julW AwKW
AMmVIAwsu ] qY sh nwil AkUAxw ikau QIvY Gr vwsu ]3] nwnk
eykI bwhrw dUjw nwhI koie ] qY sh lgI jy rhY BI shu rwvY
soie ]4]2] AMg-557
Meanings:-
“Women of merit enjoy bliss with their Lord; why should
those without merit be jealous of them? If she acquires merit,
the Lord shall favour her too. (1).
The Lord is so playfully delightful; then why should the
women seek pleasure with others? (1) (Pause).
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 Make good deeds the magical rites; the heart the thread.
The beads to string it are so precious that these can not be
purchased with money. (2).
I do not follow the path indicated by the Lord yet say that
I have arrived at the destination. O women! When you are not
communicative with the Lord; how can you live in His home?
(3).
Nanak says that there is no body except the Lord. If you
maintain love with the Lord, He shall grant bliss to you. (4) (2).”
Then the women tried their black magic tricks on Guru
Ji. When all the tricks failed, they decided to win his heart by
singing and dancing. Then they tried their songs and dancing
but it was of no avail. Guru Ji then recited the following hymn
recorded as Assa Mahalla 1 recorded at page 349-50 of Shri
Guru Granth sahib:-
Awsw mhlw 1 ]
qwl mdIry Gt ky Gwt ] dolk dunIAw vwjih vwj ] nwrdu
nwcY kil kw Bwau ] jqI sqI kh rwKih pwau ]1] nwnk nwm
ivthu kurbwxu ] AMDI dunIAw swihbu jwxu ]1] rhwau ] gurU pwshu
iPir cylw Kwie ] qwim prIiq vsY Gir Awie ] jy sau virHAw
jIvx Kwxu ] Ksm pCwxY so idnu prvwxu ]2] drsin dyiKAY
dieAw n hoie ] ley idqy ivxu rhY n koie ] rwjw inAwau kry
hiQ hoie ] khY Kudwie n mwnY koie ]3] mwxs mUriq nwnku nwmu ]
krxI kuqw dir Purmwnu ] gur prswid jwxY imhmwnu ] qw ikCu
drgh pwvY mwnu ]4]4] AMg-349-50
Awsw mhlw 1 ]
qwl mdIry Gt ky Gwt ] dolk dunIAw vwjih vwj ] nwrdu nwcY
kil kw Bwau ] jqI sqI kh rwKih pwau ]1] nwnk nwm ivthu
kurbwxu ] AMDI dunIAw swihbu jwxu ]1] rhwau ] gurU pwshu iPir
cylw Kwie ] qwim prIiq vsY Gir Awie ] jy sau virHAw jIvx
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Kwxu ] Ksm pCwxY so idnu prvwxu ]2] drsin dyiKAY dieAw
n hoie ] ley idqy ivxu rhY n koie ] rwjw inAwau kry hiQ
hoie ] khY Kudwie n mwnY koie ]3] mwxs mUriq nwnku nwmu ]
krxI kuqw dir Purmwnu ] gur prswid jwxY imhmwnu ] qw ikCu
drgh pwvY mwnu ]4]4] AMg-349-50
Meanings:-
“The bells and cymbals of stray thinking are playing in
the mind and a drum is constantly playing. Such is the world.
The restless mind is enacting dance like Narda (a mythological
sage). This is happening due to the influence of Kaliyuga. (1).
Where can those with continence and virtue rest their feet
in this age? O world! You have gone blind. This is the time
to realize the God. (1) (Rahau).
In this age, the disciples receive sustenance from their
mentors. They live with mentors just for attraction of food. If
a disciple lives with the mentor like this for food even for a
hundred years, it shall be of no avail. Only those who realise
the Lord shall be approved. (2).
In this age, none takes pity at the sight of suffering. No
one restraints himself from receiving graft. The rulers dispense
justice when their palm is greased. No one is persuaded to do
right thing in the name of God. (3).
Nanak says that men are human only is shape and name;
but their doings are that of dogs waiting at the master’s door
for commands. He who by Lord’s grace understands that he
is only a passing lodger in this world alone may get honour
at the Lord’s court. (4) (4).”
When even song and dance failed to have any effect on
Guru Ji, they came with lot of material things to offer and entice
him. But Guru Ji remained absorbed in his own thoughts. When
115
they had exhausted their tricks and energy and realised they
have failed, they finally fell on Guru Ji’s feet. Guru Ji advised
them to abandon black magic and meditate on the God’s name.
After staying there for some days, Guru Ji left for Dhanasri
valley.
Live and prosper- Get uprooted and disperse.
Guru Nanak left Kamrup and travelled eastward along
Brahmputra River. On the way he stayed at several places. In
one of the town, the inhabitants began to laugh at him, taunt
him and did not let him stay there. Guru Ji left the place saying,
“May this town flourish.”
Travelling further, Guru Ji sojourned in another village.
The residents of this village paid respects and looked after him
and Mardana very well. Guru Ji said, “May this village
disperse.” Mardana was very much intrigued at these contra-
dicting blessings. Guru Ji explained to him that when good
people go to other places, people at large will become good
in their company. On the other hand if the wicked people of
a town go to other place, they will spread vice among those
who come in their contact. On listening to this Mardana bowed
to Guru Ji.
Deliverance of the Demons.
Guru Nanak travelled eastward and reached Gola Ghat
town. This town is located on the eastern bank of Dhanasri
River and falls in Sib- sagar district. Sibsagar town is well
known for Lord Shiva temple and ruins of Ahom palaces. The
temple is on a big tank which is higher than the city level and
is fed by a subterranean spring. Now with a number of oil wells
located in this area, it has assumed importance.
On the north of Dhanasri valley, there are wide plains
116
surrounded by Naga and Mukir mountains. Naga people live
here. They sacrificed humans and were cannibals. When Guru
Nanak and Mardana reached Dhanasri valley, they were
captured by the Nagas. Guru Ji and Mardana were performing
Kirtan and were fully transcended from worldly cares. When
the Nagas tried to kill them, they were charmed by the Divine
glow and spiritual strength of Guru Ji. They realised that they
were not ordinary mortals. The Nagas were highly impressed
by Guru Ji’s teaching and they released them.
At Sylhet.
From Dhanasri valley, Guru Ji travelled along Brahmputra
River and reached Guwahati. From here a hilly route leads to
Shillong. Guru Nanak travelled on this road and passed through
Jowai. From there he took the Jainatipura hilly route on which
only horses and humans could walk and reached Sylhet. There
used to be an old Gurdwara at Sylhet in memory of Guru
Nanak’s visit which perhaps got destroyed in the earthquake
of 1897 A. D. In the sixteenth century, Muslims had established
themselves in this region. Shah Jalal had been a known fakir
of this area. He passed away in 1531 A. D. He was
contemporary of Guru Nanak. He was perhaps disciple of Baba
Shaikh Farid of Pakpatan and was therefore known as Farid.
The story of “Shaikh Farid in Asa country” in Vilayatvali
Janamsakhi therefore relates to Shaikh Jalal. After meeting
Shaikh Jalal, guru Ji left by boat towards Calcutta and then on
to the road to south India. Travelling on this road, he reached
Cuttack, the principal town in Orissa.
On the way to Jagan Nath Puri.
When Guru Nanak arrived at Cuttack, Raja Prataprudradev
was the king of Orissa. The most famous temple in Orissa being
Jagan Nath temple, the king was reverentially called Jagan
117
Nath. The king was a Vaishnavite and Vaishnavism spread most
in his time. Saint Chaitanya was in his time (1485-1533 A. D.).
When the king learnt that a holy man from north India
accompanied by a rebeck player had come to Cuttack and was
singing hymns, he set out to meet Guru Nanak. The people
gave him seat respectfully near Guru Ji. After sitting for a while,
the king asked Guru Ji what this world was; he himself knew
nothing about it. All the creatures here are different from each
other. Some are holy while others are cheats. What image of
God can we perceive from His creation? In reply, Guru Ji
recited the following hymn recorded as Assa M 1 at page 352
of Shri Guru Granth Sahib:-
Awsw mhlw 1 ]
eyko srvru kml AnUp ] sdw ibgwsY prml rUp ] aUjl moqI
cUgih hMs ] srb klw jgdIsY AMs ]1] jo dIsY so aupjY ibnsY ]
ibnu jl srvir kmlu n dIsY ]1] rhwau ] ibrlw bUJY pwvY Bydu ]
swKw qIin khY inq bydu ] nwd ibMd kI suriq smwie ] siqguru
syiv prm pdu pwie ]2] mukqo rwqau rMig rvWqau ] rwjn rwij
sdw ibgsWqau ] ijsu qUM rwKih ikrpw Dwir ] bUfq pwhn qwrih
qwir ]3] iqRBvx mih joiq iqRBvx mih jwixAw ] ault BeI
Gru Gr mih AwixAw ] Aihinis Bgiq kry ilv lwie ] nwnku
iqn kY lwgY pwie ]4]12]
Aµg-352
Awsw mhlw 1 ]
eyko srvru kml AnUp ] sdw ibgwsY prml rUp ] aUjl moqI
cUgih hMs ] srb klw jgdIsY AMs ]1] jo dIsY so aupjY
ibnsY ] ibnu jl srvir kmlu n dIsY ]1] rhwau ] ibrlw
bUJY pwvY Bydu ] swKw qIin khY inq bydu ] nwd ibMd kI suriq
smwie ] siqguru syiv prm pdu pwie ]2] mukqo rwqau rMig
rvWqau ] rwjn rwij sdw ibgsWqau ] ijsu qUM rwKih ikrpw Dwir ]
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bUfq pwhn qwrih qwir ]3] iqRBvx mih joiq iqRBvx mih
jwixAw ] ault BeI Gru Gr mih AwixAw ] Aihinis Bgiq kry
ilv lwie ] nwnku iqn kY lwgY pwie ]4]12]
ANg-352
Meanings:-
“In the lake of holy congregation, the lotuses grow which
are ever in bloom and full of fragrance. In that lake, the swans
pick up orient pearls. Such swans, being of Divine Essence,
are possessed of all faculties. (1) All that is visible takes birth
and is destroyed. These lotuses do not grow without water of
this lake (holy congregation) (1) (Pause).
Those (sages) who have Divine realisation and have
learned mysteries are rare. The Vedas only discuss the Maya
of the three qualities (rajas, tamas and sattvic). Those who serve
the holy preceptor attain the supreme state. (2)
They become aware of the cosmic note and are absorbed
in Divine Essence. Whoever is attached to such liberated souls
are dyed in love of God; is always in bloom like a king of kings.
Whosoever is saved by Divine grace; like a sinking stone is
made to swim? (3)
Such a high soul realises the Lord in all the three worlds
and beholds His light. He attains the Lord and his mind is
turned away from the world. Nanak pays obeisance at the feet
of such great souls who are performing devotion to the Lord
with full concentration. (4) (12)”
Listening to this, the king bowed to Guru Ji, paid his
obeisance and departed. There is an old Gurdwara at Cuttack
in memory of Guru Nanak’s visit.
At Jagan Nath Puri.
From Cuttack, Guru Ji travelled to Puri by an old road
119
known as Jagan Nath road. When the King of Orissa met Guru
Ji at Cuttack, this news spread to Puri and other places. At Puri
there was a Panda (priest) who was expert in logic and quite
rich. He was the priest of many rich and powerful pilgrims who
would put up with him during their visit to Jagan Nath temple.
Due to his clever and shrewd ways, people had nicknamed him
Kaliyug. When he learned that the king had paid respects to
the Guru, he became jealous and got worried about his position.
Therefore he decided to confront and win Guru Ji before he
reaches Puri. He therefore came to old Puri road by his
knowledge of logic, Tantra or wealth. At first he tried to
overawe Guru Ji by adopting several dreadful postures.
Mardana got terrified and requested Guru Ji to save him. But
Guru Ji told him not to get worried. When frightful postures
did not work, he created strong wind and heavy rain. Mardana
again got worried but Guru Ji assured him of his safety. Then
the rain, clouds and storm subsided and it got clear.
When Kaliyug found that his Tantra was of no use, he
assumed his normal state and appeared before Guru Ji. He
requested Guru Ji to ask and accept any thing from him but
act according to his wishes. Guru Ji recited the following hymn
in Siri Rag Mahalla 1 recorded at page 14 of Guru Granth
Sahib:-
rwgu isrIrwgu mhlw pihlw 1 Gru 1 ]
moqI q mµdr aUsrih rqnI q hoih jVwau ] ksqUir kuMgU Agir
cMdin lIip AwvY cwau ] mqu dyiK BUlw vIsrY qyrw iciq n AwvY
nwau ]1] hir ibnu jIau jil bil jwau ] mY Awpxw guru pUiC
dyiKAw Avru nwhI Qwau ]1] rhwau ] DrqI q hIry lwl jVqI
pliG lwl jVwau ] mohxI muiK mxI sohY kry rMig pswau ] mqu
dyiK BUlw vIsrY qyrw iciq n AwvY nwau ]2] isDu hovw isiD lweI
iriD AwKw Awau ] gupqu prgtu hoie bYsw loku rwKY Bwau ] mqu
120
dyiK BUlw vIsrY qyrw iciq n AwvY nwau ]3] sulqwnu hovw myil
lskr qKiq rwKw pwau ] hukmu hwslu krI bYTw nwnkw sB vwau ]
mqu dyiK BUlw vIsrY qyrw iciq n AwvY nwau ]4]1]
AMg-14
rwgu isrIrwgu mhlw pihlw 1 Gru 1 ]
moqI q mµdr aUsrih rqnI q hoih jVwau ] ksqUir kuMgU Agir
cMdin lIip AwvY cwau ] mqu dyiK BUlw vIsrY qyrw iciq n AwvY
nwau ]1] hir ibnu jIau jil bil jwau ] mY Awpxw guru pUiC
dyiKAw Avru nwhI Qwau ]1] rhwau ] DrqI q hIry lwl jVqI
pliG lwl jVwau ] mohxI muiK mxI sohY kry rMig pswau ]
mqu dyiK BUlw vIsrY qyrw iciq n AwvY nwau ]2] isDu hovw isiD
lweI iriD AwKw Awau ] gupqu prgtu hoie bYsw loku rwKY Bwau ]
mqu dyiK BUlw vIsrY qyrw iciq n AwvY nwau ]3] sulqwnu hovw
myil lskr qKiq rwKw pwau ] hukmu hwslu krI bYTw nwnkw
sB vwau ] mqu dyiK BUlw vIsrY qyrw iciq n AwvY nwau ]4]1]
AMg-14
Meanings:-
“If the palaces are erected with pearls and embellished
with gems; are plastered with paste of musk, saffron, agar and
sandalwood like fragrant things providing sheer joy to the heart;
I am afraid that all this shall make me forget the Lord and efface
the Lord’s name from my heart. (1).
If I were to live without the love of Lord, I would die.
My preceptor advises me that except the Lord, there is no other
shelter to be found. (1) (Pause).”
Then Kaliyug tried to entice Guru Ji with ground studded
with rubies, comforts and attractive women etc. Then Guru Ji
recited the next stanza.
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 “If the ground were studded with rubies, the bead spreads
laid with gems; with a female of unsurpassed beauty couched
in it and engaged in dalliance. I am afraid that I may get
involved in these pleasures and forget the Lord and His Name
be effaced from my heart. (2).”
Then Kaliyug said if Guru Ji was not interested in all these
pleasures, he may accept psychic and other powers. Then Guru
Ji recited the next stanza.
“If I were to be a Sidha, master of accomplishments and
calling forth miracles; able to conceal and manifest my forms
at will and become centre of world’s faith. I am afraid that all
these will engross me and I may forget the Lord and His Name
may be effaced from my mind. (3).”
Then Kaliyug asked him if he would like to be an emperor
and rule over the empires. Then Guru Ji recited the fourth stanza.
“If I were to be a monarch, with vast hordes of armies;
set my feet on a throne with my writ running far and wide;
Nanak says all that is just void. I am afraid I may forget the
Lord and His Name be effaced from my mind. (4) (1)”
Hearing this Kaliyug fell at Guru Ji’s feet and apologised
for his misconduct. Thus discoursing with Kaliyug, Guru Ji
reached Jagan Nath Puri.
About Jagan Nath temple, most western scholars hold that
it was originally a Buddhist temple and with the help of Ganga
and Solar dynasty kings, it was converted into a Vishnu temple.
No body seems to have checked whether before it became a
Buddhist temple, if it was a Vishnu Temple and got restored
to its original form after the fall of Buddhist kingdoms. At the
time of Guru Nanak’s visit, it was a Vishnu temple. The
pilgrims came from far and wide to visit this shrine. Saint
122
Chaitanya, the famous Vaishnav saint of Bengal came to Puri
when he was 25 years old and then spent most part of his life
here. He hosted Guru Ji and deputed his disciple by name
Udiata to look after his comforts. It is said that Guru Ji and
Chaitanya used to sing hymns together.
Puri is a very beautiful place with its sea waves; breeze
blowing over the sea; moon and stars in the sky looked very
enchanting to Guru Nanak. It is said that Rabindra Nath Tagore
also liked this place and used to spend lot of time here. One
day when Guru Ji visited the temple, the priests were
performing Aarti of the Jagan Nath deity with lighted lamps in
a plate with pearls and gems in it. Guru Ji did not participate
in it. After the Aarti was over, the priests asked Guru Ji as to
why he did not participate in the Aarti? Guru Ji said that all
the objects of nature were constantly performing His Aarti and
that was the real Aarti. The priests asked him to recite that real
Aarti he spoke of. Then Guru Ji recited the following hymn
recorded as Dhanasri Mahalla 1 at page 663 of Shri Guru
Granth Sahib:-
DnwsrI mhlw 1 AwrqI < siqgur pRswid ]
ggn mY Qwlu riv cMdu dIpk bny qwirkw mMfl jnk moqI ] DUpu
mlAwnlo pvxu cvro kry sgl bnrwie PUlµq joqI ]1] kYsI
AwrqI hoie Bv KMfnw qyrI AwrqI ] Anhqw sbd vwjMq ByrI
]1] rhwau ] shs qv nYn nn nYn hY qoih kau shs mUriq nnw
eyk qohI ] shs pd ibml nn eyk pd gMD ibnu shs qv gMD
iev clq mohI ]2] sB mih joiq joiq hY soie ] iqs kY cwnix
sB mih cwnxu hoie ] gur swKI joiq prgtu hoie ] jo iqsu BwvY
su AwrqI hoie ]3] hir crx kml mkrMd loiBq mno Anidno
moih AwhI ipAwsw ] ik®pw jlu dyih nwnk swirµg kau hoie jw
qy qyrY nwim vwsw ]4]1]7]9]
123
 DnwsrI mhlw 1 AwrqI < siqgur pRswid ]
ggn mY Qwlu riv cMdu dIpk bny qwirkw mMfl jnk moqI ]
DUpu mlAwnlo pvxu cvro kry sgl bnrwie PUlMq joqI ]1]
kYsI AwrqI hoie Bv KMfnw qyrI AwrqI ] Anhqw sbd vwjMq
ByrI ]1] rhwau ] shs qv nYn nn nYn hY qoih kau shs mUriq
nnw eyk qohI ] shs pd ibml nn eyk pd gMD ibnu shs
qv gMD iev clq mohI ]2] sB mih joiq joiq hY soie ] iqs
kY cwnix sB mih cwnxu hoie ] gur swKI joiq prgtu hoie ]
jo iqsu BwvY su AwrqI hoie ]3] hir crx kml mkrMd loiBq
mno Anidno moih AwhI ipAwsw ] ik®pw jlu dyih nwnk swirMg
kau hoie jw qy qyrY nwim vwsw ]4]1]7]9]
“(For worshipping the Lord) the sky is the plate, sun and
moon are the lamps, the galaxies of the stars are the pearls. The
scented breeze of the mountains is the incense; wind is the
whisk, and O Lord! All the vegetations are the flowers for your
worship. (1).
O Lord! The destroyer of the cycle of birth and death, this
is the way Your “Aarti” is being done. How else it could be
done? Accompanying Your worship, the un struck music is the
playing of the kettle drums. (1) (Rahau).
(In the manifest form) You have thousands of eyes and
forms yet (in the unmanifest form) You have none. (Similarly)
You have thousands of holy lotus feet, yet no feet. You have
thousands of noses yet no nose. It is these qualities of yours,
which have infatuated me. (2).
Your consciousness is the consciousness of every being.
Your light illuminates every being. These aspects can only be
realised by instructions of a true teacher. Your Aarti is the only
thing that pleases You. (3).
O Lord! Your holy feet are the nectar of flowers which
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fascinate my mind. I am thirsty for them day in and day out.
I am the rain bird. Kindly give me the water of Your grace so
that I may always reside in Your Name, says Guru Nanak Dev.
(4) (1) (7) (9).”
Late Shri Balraj Sawhney, the famous Bollywood actor
of twentieth century, while studying at Rabindra Nath Tagore’s
Shanti Niketan University, once asked Tagore that he has
written Aarti for India (Bharat) in the form of National Anthem
of India “Jan Gana Manna.......Jai Ho” , why has he not written
for the whole universe? Shri Tagore replied that Guru Nanak
has already done that in the form of the above mentioned hymn
and no body could do better than that.
It is said that one day Guru Ji was sitting with Mardana
on the sea shore. Mardana felt thirsty. There was no source of
drinking water nearby and the sea water is not potable. Guru
Ji with his staff dug up the sand near him and there appeared
a fresh water spring and Mardana drank the water. Seeing a
spring of sweet water on the sea coast a number of people
gathered there. It is said the Kaliyug built a Baoli there and now
stands a Gurdwara Baoli Sahib there in commemoration of
Guru Ji’s visit. It is maintained by Udasi saints.
Another Visit by the king of Orissa.
Raja Prataprudradev king of Orissa had met Guru Ji at
Cuttack. When he came to know that Guru Ji had gone to Puri,
he also came there to have a glimpse of him. Guru Ji asked for his
welfare and after exchange of formalities, the king asked him as
to how he had acquired the gift of name that he possessed. Guru
Ji then recited the following hymn recorded as Rag Gauri Mahalla
1 Gauri Guareri at page 220-221 of Shri Guru Granth Sahib:-
rwgu gauVI AstpdIAw mhlw 1 gauVI guAwryrI
< siqnwmu krqw purKu gur pRswid ] iniD isiD inrml nwmu
125
bIcwru ] pUrn pUir rihAw ibKu mwir ] iqRkutI CUtI ibml mJwir ]
gur kI miq jIie AweI kwir ]1] ien ibiD rwm rmq mnu mwinAw ]
igAwn AMjnu gur sbid pCwinAw ]1] rhwau ] ieku suKu mwinAw
shij imlwieAw ] inrml bwxI Brmu cukwieAw ] lwl Bey sUhw rMgu
mwieAw ] ndir BeI ibKu Twik rhwieAw ]2] AMg-220-21
rwgu gauVI AstpdIAw mhlw 1 gauVI guAwryrI
< siqnwmu krqw purKu gur pRswid ] iniD isiD inrml nwmu
bIcwru ] pUrn pUir rihAw ibKu mwir ] iqRkutI CUtI ibml mJwir ]
gur kI miq jIie AweI kwir ]1] ien ibiD rwm rmq mnu mwinAw ]
igAwn AMjnu gur sbid pCwinAw ]1] rhwau ] ieku suKu mwinAw
shij imlwieAw ] inrml bwxI Brmu cukwieAw ] lwl Bey sUhw
rMgu mwieAw ] ndir BeI ibKu Twik rhwieAw ]2]
AMg-220-21
-220-21
Meanings:-
“By contemplation on the Divine Name, lie the boon of
nine treasures and yogic accomplishments; and the evil
propensities are suppressed. Then one sees the all pervading
Lord in all creation. (1)
As one’s self is enveloped in purity, release from the three
qualities of Maya is attained. This is the gain of the true Master's
contact and teachings. (1) (Rahau)
By enjoying the pleasure of the Lord’s name, one gets
absorbed in equipoise. The sacred teachings shall remove all
the doubts. By the Lord’s grace all the evils are expelled and
one gets dyed in the colour of the lord i.e. gets purified and
absorbed in the True Name. (2).”
After listening this, the king bowed to Guru Ji. Guru Ji
stayed in Puri for some days and then proceeded on his
southward journey.
126
 Chapter 4
Guru Ji’s Second Long Travel (Udasi)

From Puri, Guru Ji and Mardana came to Cuttack and then

took the road from Bengal to Ganjam for their southward
journey. Many scholars have said that Guru Ji returned to
Punjab and then went to south India. But most agree that he
took the southward turn from Cuttack itself. The later view
appears to be correct. From Ganjam, they travelled further
south on the road to Kanchipuram and reached a place now
called Guntur. It is a famous town of Andhra Pradesh and
principal town of the district by this name. It is very close to
mountains. There is a Gurdwara here in the memory of Guru
Ji’s visit built by Diwan Chandu Lal a minister in Hyderabad
state in the first half of nineteenth century. He had built shrines
at five such places in south India sanctified by Guru’s visit.
The word Guntur is a derivative of Telegu word Gunta
which means a water pond. In the sixteenth century, it was not
a famous town. It became famous when the French came here
in the eighteenth century and got impressed by the scenic
beauty of the place. It seems Guru Ji was impressed by the
scenic beauty of the place, rested for a few days and then
continued his further southward journey to Kanchipuram.
At Kanchipuram; meeting with a Jain ascetic.
Leaving Guntur and passing through the area around the
modern city of Chennai, Guru Ji continued southward journey
and reached Kanchipuram situated at a distance of about 72
127
kms south-west of Chennai. It is one of the most famous ancient
pilgrim centres of India. Hieun Tsang visited this place during
the seventh century. He has recorded that the Jain population
of this place was equal to that of Buddhists and Brahmins. This
town is also the seat of Shankracharya of Kanchipuram. This
city has been the capital of Pala and Chola Kings. During Guru
Nanak’s visit, the temples consecrated to Vishnu and Shiva
existed here. There is a Gurdwara in the memory of Guru’s visit
here. Dr Kirpal Singh has mentioned that till 1960, it was
managed by one Mahant Narinder Nath.
One day Guru Ji went to a village situated about 3 kms
south of the town called Triparutikumram. Here there is a Jain
temple from the times of Chola Kings. When the priest learnt
that a saint from north India had arrived, he came out to receive
him. The priest asked him, “You take any kind of fresh and
stale food, eat roasted grams and drink water without filtering,
shake the trees to get the fruit and kill creatures?” The Guru
remained silent for some time after listening to the question, and
then recited the following hymn recorded as Sloke Mahalla 1
at page 149-50 of Shri Guru Granth Sahib:-
sloku mÚ 1 ]
isru Kohwie pIAih mlvwxI jUTw mMig mMig KwhI ] Poil PdIhiq
muih lYin BVwsw pwxI dyiK sgwhI ] Byfw vwgI isru Kohwiein
BrIAin hQ suAwhI ] mwaU pIaU ikrqu gvwiein tbr rovin
DwhI ] Enw ipMfu n pqil ikirAw n dIvw muey ikQwaU pwhI ]
ATsiT qIrQ dyin n FoeI bRhmx AMnu n KwhI ] sdw kucIl
rhih idnu rwqI mQY itky nwhI ] JuMfI pwie bhin iniq mrxY diV
dIbwix n jwhI ] lkI kwsy hQI PuMmx Ago ipCI jwhI ] nw Eie
jogI nw Eie jMgm nw Eie kwjI muMlw ] diX ivgoey iPrih ivguqy
iPtw vqY glw ] jIAw mwir jIvwly soeI Avru n koeI rKY ] dwnhu
qY iesnwnhu vMjy Bsu peI isir KuQY ] pwxI ivchu rqn aupMny
128
myru kIAw mwDwxI ] ATsiT qIrQ dyvI Qwpy purbI lgY bwxI ]
nwie invwjw nwqY pUjw nwvin sdw sujwxI ] muieAw jIvidAw
giq hovY jW isir pweIAY pwxI ] nwnk isrKuQy sYqwnI ynw gl
n BwxI ] vuTY hoieAY hoie iblwvlu jIAw jugiq smwxI ] vuTY
AMnu kmwdu kpwhw sBsY pVdw hovY ] vuTY Gwhu crih iniq surhI
sw Dn dhI ivlovY ] iqqu iGie hom jg sd pUjw pieAY kwrju
sohY ] gurU smuMdu ndI siB isKI nwqY ijqu vifAweI ] nwnk jy
isrKuQy nwvin nwhI qw sq cty isir CweI ]1]
AMg-149-50
sloku mÚ 1 ]
isru Kohwie pIAih mlvwxI jUTw mMig mMig KwhI ] Poil PdIhiq
muih lYin BVwsw pwxI dyiK sgwhI ] Byfw vwgI isru Kohwiein
BrIAin hQ suAwhI ] mwaU pIaU ikrqu gvwiein tbr rovin DwhI ]
Enw ipMfu n pqil ikirAw n dIvw muey ikQwaU pwhI ] ATsiT
qIrQ dyin n FoeI bRhmx AMnu n KwhI ] sdw kucIl rhih idnu
rwqI mQY itky nwhI ] JuMfI pwie bhin iniq mrxY diV dIbwix
n jwhI ] lkI kwsy hQI PuMmx Ago ipCI jwhI ] nw Eie jogI
nw Eie jMgm nw Eie kwjI muMlw ] diX ivgoey iPrih ivguqy iPtw
vqY glw ] jIAw mwir jIvwly soeI Avru n koeI rKY ] dwnhu
qY iesnwnhu vMjy Bsu peI isir KuQY ] pwxI ivchu rqn aupMny
myru kIAw mwDwxI ] ATsiT qIrQ dyvI Qwpy purbI lgY bwxI ]
nwie invwjw nwqY pUjw nwvin sdw sujwxI ] muieAw jIvidAw
giq hovY jW isir pweIAY pwxI ] nwnk isrKuQy sYqwnI ynw gl
n BwxI ] vuTY hoieAY hoie iblwvlu jIAw jugiq smwxI ] vuTY
AMnu kmwdu kpwhw sBsY pVdw hovY ] vuTY Gwhu crih iniq surhI
sw Dn dhI ivlovY ] iqqu iGie hom jg sd pUjw pieAY kwrju
sohY ] gurU smuMdu ndI siB isKI nwqY ijqu vifAweI ] nwnk
jy isrKuQy nwvin nwhI qw sq cty isir CweI ]1]
AM g -149-50
129
Meanings:-
“There are some people who get their head hair plucked
and drink foul water; beg and eat others leavings. They scatter
their ordure, inhale its foul smell, and they are afraid of water.
Their heads are plucked like sheep and their hands are smeared
with ashes. With their families piteously wailing around them,
they make their parents earnings to lie waste.
After they die, no offerings in the form of flour-pies or
food on leaves dedicated to them are made. Nor the eleventh
day obsequies or the lamp lighting ceremonies are performed.
At sixty eight holy spots, they find no prop and the Brahmins
do not accept their food. They remain covered with filth day
and night and they have no forehead paste mark.
They always sit in a cluster like mourners and do not
attend religious assemblies. They march in single file with
begging bowls tied to their waists and dangling tassels. They
are neither Yogis, nor Jangams neither they are Muslim Qazi
or Mullahs. Whole herd of them corrupted and cursed of God
wander about as lost.
God alone grants life and takes it away. They do not give
charities or take holy baths and dust falls in their plucked hair.
The water they abjure is the source of fourteen jewels after
churning by the Mudrachal Mountains. The sixty eight holy
spots that they shun have been sanctified by the gods. Holy
concourses are held there and holy discourses are delivered.
Namaz and puja are performed after purifying the limbs and
the wise ones always purify themselves with a bath. By bathing
the limbs, the living and dead are rendered pure. Nanak says that
those with their hair dishevelled are Satan’s disciples and nothing
good appeals to them. The life giving process in the water is
implicit and it comes from the raining clouds to create joy.
130
 The rain clouds cause growth of grains, sugar cane and
cotton which covers the nakedness of all. The rain clouds grow
the grass which feeds the cattle who give milk and that is
churned by the women. With the ghee (clarified butter) are
performed ritual Yagna, ritual feasts and manifold worship and
all noble activities.
The preceptor is like an ocean and the devotion is like
rivers; bathing in these brings exaltation. Nanak says that
if those with plucked hair abjure bathing, they deserve throwing
of seven handfuls of dust on their head. (1)”
Listening to this hymn, the Jain priest bowed to Guru Ji.
After spending some time at Kanchipuram, Guru Ji left for
south.
At Tiruvanamalai.
Guru Nanak accompanied by Mardana continued south-
ward journey and reached Tiruvanamalai. It is a holy pilgrim
centre in south India and is famous for the temple dedicated
to fire element of nature. It also has Arunachal Mountain which
is claimed as the oldest rock formation in the world. As per the
tradition, this mountain sprung when Lord Shiva proved his
supremacy over Vishnu and Brahma. In the last century,
Ramana Maharishi a great sage came to this hill when he was
in his teens and spent his whole life on this hill. His Ashram
is situated on the Bangalore-Pudicherry road just in the
beginning of the town. Ramana Maharishi was highly
respected among great sages like Vivekananda, Aurobindo and
all the Shankracharyas. The Ashram provides descent accom-
modation and food to the visitors and has a very well equipped
library with books on all faiths.
In the sixteenth century, this town fell on the road leading
131
to south. Now roads lead to all directions from here. The name
Tiruvanamalai means “sacred flame on the mountain.” Accord-
ing to one tradition, once Parvati, consort of Lord Shiva placed
her hands on Shiva’s eyes and that caused darkness in the entire
world. At this Shiva got annoyed with her and sent her to the
world. She did penance at Tiruvanamalai. Then Shiva caused
a flame of fire on the adjoining hill, thus indicating that her lapse
had been condoned. Thus the town which sprouted at the foot
of the hill assumed the name of the hill.
Guru Nanak stayed in Tiruvanamalai for some time. Dr
Kirpal Singh has mentioned that there is a Gurdwara built by
Diwan Chandu Lal of Hyderabad and was managed by Mahant
Narinder Nath till 1960. Now I could not locate it.
One day Guru Ji was sitting in the fire element temple and
a stone fell down and caused some injury to him. The people
asked him, how is it that such a great soul like him had to suffer
this injury? Guru Ji replied that no god or goddess has been
able to get free from the consequences of his or her Karma.
Even Parvati had to resort to penance. It is only through the
Divine name that one could escape the effect of Karma. Then
he recited the following hymn recorded as Sloke Mahalla 1 at
page 953-54 Ram kali ki vaar of Shri Guru Granth Sahib:-
sloku mÚ 1 ]
shMsr dwn dy ieMdR roAwieAw ] prs rwmu rovY Gir AwieAw ]
AjY su rovY BIiKAw Kwie ] AYsI drgh imlY sjwie ] rovY rwmu
inkwlw BieAw ] sIqw lKmxu ivCuiV gieAw ] rovY dhisru lµk
gvwie ] ijin sIqw AwdI faurU vwie ] rovih pWfv Bey mjUr ]
ijn kY suAwmI rhq hdUir ] rovY jnmyjw Kuie gieAw ] eykI
kwrix pwpI BieAw ] rovih syK mswiek pIr ] AMiq kwil mqu
lwgY BIV ] rovih rwjy kMn pVwie ] Gir Gir mwgih BIiKAw
132
jwie ] rovih ikrpn sMcih Dnu jwie ] pMifq rovih igAwnu
gvwie ] bwlI rovY nwih Bqwru ] nwnk duKIAw sBu sMswru ] mMny
nwau soeI ijix jwie ] AaurI krm n lyKY lwie ]1]
AMg-953-54
sloku mÚ 1 ]
shMsr dwn dy ieMdRü roAwieAw ] prs rwmu rovY Gir AwieAw ]
AjY su rovY BIiKAw Kwie ] AYsI drgh imlY sjwie ]
rovY rwmu inkwlw BieAw ] sIqw lKmxu ivCuiV gieAw ]
rovY dhisru lÂk gvwie ] ijin sIqw AwdI faurU vwie ] rovih
pWfv Bey mjUr ] ijn kY suAwmI rhq hdUir ] rovY jnmyjw
Kuie gieAw ] eykI kwrix pwpI BieAw ] rovih syK mswiek
pIr ] AMiq kwil mqu lwgY BIV ] rovih rwjy kMn pVwie ] Gir
Gir mwgih BIiKAw jwie ] rovih ikrpn sMcih Dnu jwie ]
pMifq rovih igAwnu gvwie ] bwlI rovY nwih Bqwru ] nwnk duKIAw
sBu sMswru ] mMny nwau soeI ijix jwie ] AaurI krm n lyKY
lwie ]1] AMg-953-54
Meanings:-
“Indira had to wail as he was branded with thousand
marks of infamy; Parsuram wailed as he had to return home
as powerless. Ajai had to wail as he had to swallow the horse-
dung he gave in charity. On such as these had fallen the
chastisement from the Divine court. When Lord Ram was
separated from Sita and Laxman, he had to wail. The ten-
headed Ravana who had eloped Sita by beating a hand drum;
had to wail when he lost Lanka to Ram. The Pandwas, who
had spent their time in the Lord’s presence, had to wail when
they were turned into labourers. Janmeja wailed as he had gone
astray when a single lapse turned him into a sinner. Sheikhs
and other categories of the holy in Islam wail, lest suffering may
befall to them in the last hour.
133
 The kings’ wail as their ears are pierced; and had to go
begging from door to door. The covetous wail as they hoard
their wealth; the Pundits wail as their learning has forsaken
them, the young bride bemoans her lord’s absence. Nanak says
that the whole world is involved in suffering. Only such
persons who are attached to the Divine Name triumph in the
end. No other ritual avails. (1)”
Guru Ji stayed in Tiruvanamalai for some days and then
travelled further down south.
On the Way to Sri Lanka.
Guru Nanak and Mardana left Tiruvanamalai and after
travelling southward, reached Trichnapalli. Near this place is
the famous temple called Sri Rangam of Alwar saints who were
Vishnu devotees. This temple is situated between two rivers
named Kaveri and Kolerun. In fact, Rangam in Tamil language
means the one situated between two rivers. For Vishnu
devotees in south India, this was the most important temple and
it was here that famous Vaishnav saint and leader of Bhakti
movement; Ramanuja spent the last years of his life. This
temple has seven circumambulatory paths. Guru Nanak Dev
spent a few days in this temple. Here also there was a Gurdwara
built by Diwan Chandu Lal in memory of Guru’s visit which
has fallen down with passage of time.
From Trichnapalli Guru Ji took a boat via Kaveri River
and reached Nagapatnam. This was the port from where the
people embarked the ships to reach eastern parts of Sri Lanka.
In Sri Lanka.
On the Lankan side there is a port which has the modern
name of Batticola given to it by the Dutch. Earlier it was known
as Madakulapa. It is a very old colony of Tamils and finds
134
mention in Sakandh Purana. The incident of Lanka burning
by Hanuman, as given in Ramayana is also said to have taken
place here. The king of Batticola was a devotee of Lord Shiva.
This is perhaps the reason; the authors of various Janamsakhis
have named him Raja Shiv Nabh. It means that he was a
devotee of Lord Shiva. His real name is not known.
The King had learnt from Bhai Mansukh about Guru
Nanak. Bhai Mansukh was from Lahore who had come to meet
Guru Ji along with Bhai Bhagirath of Malsihan who was a great
devotee of Guru Nanak Dev.
Bhai Mansukh had come to Sri Lanka in connection of
his business and had met the king and told him about greatness
of Guru Nanak. But the king did not know him by face.
As per the Vilayatvali Janamsakhi, Guru Ji came and rested
in the king’s garden. At that time, the garden had dried up. All the
trees and plants were devoid of the leaves and flowers. After
Guru Ji’s arrival, the trees and plants started sprouting. The
gardeners were happy and surprised and they reported the news
to the king. So when the king learnt that a saint from north India
had arrived and that his garden was flourishing after his arrival,
he wanted to test the saint. So he sent some charming maids to
entice Guru Ji. They showed him many of their charms but Guru
Ji remained absorbed in his thoughts and could not be disturbed.
Then the king came himself and requested for Guru Ji’s introduc-
tion, whether he was a Yogi or a Pundit? Guru Ji recited the
following hymn recorded as Maroo Mahalla 1 at page 992 of Shri
Guru Granth Sahib:-
mwrU mhlw 1 ]
jogI jugiq nwmu inrmwielu qw kY mYlu n rwqI ] pRIqm nwQu sdw
scu sMgy jnm mrx giq bIqI ]1] gusweI qyrw khw nwmu kYsy
jwqI ] jw qau BIqir mhil bulwvih pUCau bwq inrMqI ]1]
135
rhwau ] bRhmxu bRhm igAwn iesnwnI hir gux pUjy pwqI ] eyko
nwmu eyku nwrwiexu iqRBvx eykw joqI ]2] ijhvw fMfI iehu Gtu
Cwbw qolau nwmu AjwcI ] eyko hwtu swhu sBnw isir vxjwry iek
BwqI ]3] dovY isry siqgurU inbyVy so bUJY ijsu eyk ilv lwgI
jIAhu rhY inBrwqI ] sbdu vswey Brmu cukwey sdw syvku idnu
rwqI ]4] aUpir ggnu ggn pir gorKu qw kw Agmu gurU puin
vwsI ] gur bcnI bwhir Gir eyko nwnku BieAw audwsI ]5]11]
AMg-992
mwrU mhlw 1 ]
jogI jugiq nwmu inrmwielu qw kY mYlu n rwqI ] pRIqm nwQu sdw
scu sMgy jnm mrx giq bIqI ]1] gusweI qyrw khw nwmu kYsy
jwqI ] jw qau BIqir mhil bulwvih pUCau bwq inrMqI ]1] rhwau ]
bRhmxu bRhm igAwn iesnwnI hir gux pUjy pwqI ] eyko nwmu
eyku nwrwiexu iqRBvx eykw joqI ]2] ijhvw fMfI iehu Gtu Cwbw
qolau nwmu AjwcI ] eyko hwtu swhu sBnw isir vxjwry iek
BwqI ]3] dovY isry siqgurU inbyVy so bUJY ijsu eyk ilv lwgI
jIAhu rhY inBrwqI ] sbdu vswey Brmu cukwey sdw syvku idnu
rwqI ]4] aUpir ggnu ggn pir gorKu qw kw Agmu gurU puin vwsI ]
gur bcnI bwhir Gir eyko nwnku BieAw audwsI ]5]11]
AM g -992
Meanings:-
“A Yogi is one who practices devotion to the immaculate
name, and there is not a grain of impurity in him. His beloved
Lord is always by his side and the problems of transmigration
have been annulled. (1).
O Lord! What is Your name like? How is it realised? I
would inquire from You the inner secret if You call me inside
your mansion. (1) (Rahau).
A true Brahmin is one whose holy bath is enlightenment
of God; and whose worship by leaf petals is by singing Divine
136
laudation. There is one Lord’s Name pervasive in all the three
worlds and one sole light. (2).
With the beam of my tongue and scale of my heart, I weigh
the Lord’s immaculate name. There is one supreme merchant
over all, the trader of all kinds and only one shop. (3).
The holy preceptor has disclosed the mystery of both ends.
This fact is realised by those who are solely absorbed in the
Lord and whose self is free from all doubts. This is realised
by such high souls who have Divine word lodged in their mind,
have banished all doubts and abide in God day and night. (4).
The cherisher of the world, the inaccessible Enlightener
resides at the top of tenth chamber. By the teaching of my
Master, my inside and outside world has become one for me.
By this teaching, Nanak has turned an anchorite (Udasi). (5)
(11).”
After hearing this, the king realised that here was the same
holy person whom Bhai Mansukh had referred to. The king
bowed to him and took him to his palace. Guru Ji stayed with
him for some time.
Then Guru Ji took leave of him and went to a place about
20 kms south of Batticola. It was a charming and pleasant place.
Guru Ji stayed here for some time. It is said that Guru Ji initiated
one Changa Bhatra as his disciple at this place. The place where
Guru Ji stayed is part of the town now known as
Kurukalmandap. Kurukal is a Tamil word which means
“Guru’s town”. Dr Kirpal Singh has mentioned that the people
of this town had told him that it was about four and a half
hundred years back when a realised soul had come from North
India and stayed there. The town came up in memory of his
visit. Guru Nanak stayed there for some time and then travelled
137
ahead to Katargama the most famous pilgrim place in Shri
Lanka.
Meeting the King of Sri Lanka.
Katargama is located at the south eastern tip of Sri Lanka
and is most famous pilgrim centre in Sri Lanka. The Indian
pilgrims had been visiting this place for centuries before Guru
Nanak’s visit. The pilgrims went from Batticola to Katargama
travelling along the eastern coast. The famous pilgrim centre
is located on the bank of Manak Ganga River. Many traditions
are associated with this place which are said to be five thousand
years older than Christ. All these traditions are related to Lord
Subramanian or Kartik Swami, son of Lord Shiva. Lord
Subramanian is called Katargama in Sinhalese language. From
there, Guru Ji travelled to the hill tract called Sita Ahilia.
According to old tradition, king Ravana had kept Sita, wife of
Lord Rama in captivity in this forest.
Guru Nanak went further from there to reach Koti state.
At that time, king Dharmaprakarmabahu, IX, ruled Koti state.
The king was highly impressed by Guru Ji. The Koti state was
predominantly Buddhist by faith which is an atheistic religion
at that time. Guru Nanak not only believed in God, but was
always one with God. So he preached theism which deeply
impressed the king. In Buddhist hierarchy, Raja Sangha
enjoyed the highest status and was held in very high esteem.
When Raja Sangha learnt that a saint from north India had
come; and the king was highly impressed and he had made the
king his disciple, he tried to create an opportunity to have a
dialogue with Guru Nanak. Since the Guru’s teaching was
against caste system and idol-worship, the Brahmins also sided
with the Buddhists.
They all began discussions in the presence of king of Koti.
138
The Guru advised that only Divine Name can provide them
with peace. After the discussions, all were highly impressed
and after a brief halt at Koti, Guru Nanak travelled in the
northern direction. It is said that there is a stone engraving in
a museum at Anuradhpura, under No. 111, this engraving is
in Sanskrit. It states that in the 15th year of rule of King
Dharmaprakarmabahu, Nanakacharya visited. His religion was
One, Timeless God which rejected idol-worship and caste
system.
Mardana’s Hunger.
From Koti, Guru Nanak reached Sitavaka which is
situated about 54 kms north-east of the present city of Colombo.
Guru Ji travelled further north from Sitavaka and reached
Anuradhpura. This town had been capital of Sri Lanka since
ancient times. From there, he went further north and reached
a port town named Taliminar. The entire stretch from
Anuradhpura to Taliminar was dry. It had scanty rain and faced
shortage of water hence the area was sparsely populated. Some
villages existed on the sea shore and people had fishing as their
main profession. Most of the population lived on the banks of
ponds and lakes. They used to store rain water and used that
water for their daily needs through out the year. Most of the
area was covered by forest which was infested by tigers and
jackals.
On the way from Anuradhpura to Mainar, Mardana felt
very thirsty. At that time Guru Ji was sitting in the forest. He
noticed that jackals were going in a particular direction. Guru
Ji told Mardana that water might be available in the same
direction as the jackals were going. Because the wild animals
knew the source of water, they were going to quench their
thirst. So Guru Ji and Mardana followed the jackals and
139
reached the water pond. Both of them drank water. Then
Mardana said that he was feeling hungry. Guru Ji went into the
pond and did not return for some time. Mardana got worried.
When Guru Ji returned after long time, he told Mardana that
he has brought food for him. Mardana was happy to see Guru
Ji and also to have his food. So after satiating Mardana’s thirst
and hunger, they resumed their journey.
Return to Mainland; At Rameshwaram.
After boarding a passenger ship or a boat, Guru Ji and
Mardana left Mainar and reached Dhanuskodi in India. This
place is about 13 kms from Rameshwaram. It is said that Lord
Rama built a bridge here to invade Sri Lanka. Guru Ji set out
from here and reached Rameshwaram. Here stands a Gurdwara
Nanak Udasi Math in the memory of Guru Nanak’s visit. The
Sikhs in the south have built a new building. Sardar Surjit Singh
Barnala, Governor of Tamil Nadu has confirmed this to me
recently. The temple at Rameshwaram is on an island and is
built by black stone brought from Sri Lanka. It is a very fine
specimen of Dravidian art. After arrival at Rameshwaram, Guru
Ji had discussions with many Yogis who belonged to the cult
of Gorakh Nath. When Guru Ji went to visit the temple, they
asked him that he was a worshipper of One Formless God, then
why was he visiting the temples? In response, Guru Ji recited
the following hymn recorded as Gauri M 1 at page 223 of Shri
Guru Granth sahib:-
gauVI mhlw 1 ]
dUjI mwieAw jgq icq vwsu ] kwm k®oD AhMkwr ibnwsu ]1] dUjw
kauxu khw nhI koeI ] sB mih eyku inrMjnu soeI ]1] rhwau ]
dUjI durmiq AwKY doie ] AwvY jwie mir dUjw hoie ]2] Drix
ggn nh dyKau doie ] nwrI purK sbweI loie ]3] riv sis dyKau
dIpk auijAwlw ] srb inrMqir pRIqmu bwlw ]4] kir ikrpw myrw
140
icqu lwieAw ] siqguir mo kau eyku buJwieAw ]5] eyku inrMjnu
gurmuiK jwqw ] dUjw mwir sbid pCwqw ]6] eyko hukmu vrqY
sB loeI ] eyksu qy sB Epiq hoeI ]7] rwh dovY Ksmu eyko jwxu ]
gur kY sbid hukmu pCwxu ]8] sgl rUp vrn mn mwhI ] khu
nwnk eyko swlwhI ]9]5] Aµg-223
gauVI mhlw 1 ]
dUjI mwieAw jgq icq vwsu ] kwm k®oD AhMkwr ibnwsu ]1]
dUjw kauxu khw nhI koeI ] sB mih eyku inrMjnu soeI ]1]
rhwau ] dUjI durmiq AwKY doie ] AwvY jwie mir dUjw hoie ]2]
Drix ggn nh dyKau doie ] nwrI purK sbweI loie ]3]
riv sis dyKau dIpk auijAwlw ] srb inrMqir pRIqmu bwlw ]4]
kir ikrpw myrw icqu lwieAw ] siqguir mo kau eyku buJwieAw ]5]
eyku inrMjnu gurmuiK jwqw ] dUjw mwir sbid pCwqw ]6] eyko
hukmu vrqY sB loeI ] eyksu qy sB Aopiq hoeI ]7] rwh dovY
Ksmu eyko jwxu ] gur kY sbid hukmu pCwxu ]8] sgl rUp
vrn mn mwhI ] khu nwnk eyko swlwhI ]9]5]
AMg-223
Meanings:-
“The world is being ruined by lust, wrath and pride because
Maya i.e. duality is lodged in the mind of the world’s people. (1)
There is none who can be second to Supreme Being. The
all pervasive immaculate God is present in all the creation. (1)
(Pause).
Those who have foul thinking, being inspired by duality,
speak of a reality other than God. Such people shy away from
those who abide in God and therefore are caught in
transmigration. (2)
I do not see any duality in the earth or the sky. The same
Divine light is manifest in all humanity. (3)
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 As I see the refulgent lamps of the sun and moon, I find
my beloved youthful Lord is manifest in everything. (4)
My holy preceptor has granted me enlightenment of the sole
Supreme Being; my heart is attached to his grace. I have realised
the sole Immaculate Being by guidance of my Master. (5)
By the holy word, I have envisioned Him and my all
duality has been annulled. (6)
All the creation has arisen from the One; and all the worlds
operate under His ordinance. (7) Although there are two paths,
but each know the Lord to be the same. The Divine ordinance
is realised by the Master’s teachings. (8)
Only the mind creates all diverse colours and forms.
Nanak says that we should laud that Sole Reality. (9) (5).”
Share Your Food with Others.
Guru Ji left Rameshwaram and passing through
Ramnandpuram and Tiruvanamalai, he reached near
Trivandrum which is at a little distance from the sea and earlier
known as Tiruvan Ananthpuram which means “the holy city
of Sri Ananta”. Near here there are towns named Palam and
Kottayam. Between these towns, there was a monastery of
Yogis. During the discussions with the Yogis, Guru Ji explained
the principle of sharing whatever you have especially with the
needy. The yogis wanting to test him; gave him one sesame
seed and asked, how it could be shared? Guru Ji ground it in
a small earthen mortar, added a little water and distributed to
each one of them. There is a Gurdwara Tilganji Sahib to
commemorate Guru Ji’s visit to the monastery which is
managed by Udasi mendicants.
Salvation of Kauda the Demon.
Leaving Palam-Kottayam area, Guru Ji travelled to
142
Annamalai hill in the south of present Coimbatore district in
Tamil Nadu. This is a forested area inhabited by tribes who
were cannibals. They were from Kadan tribe also called Kauda.
It is not the name of a particular person but the name of the
tribe. When Kauda saw two people coming, he managed to get
hold of Mardana and boiled oil to fry him before eating.
Mardana got terrified and requested Guru Ji to save him. Guru
Ji told him not to worry and put his hand in the oil saying
“Waheguru”. When Mardana did that, the boiling oil became
cold. The Kauda was very much impressed by this and the
personality of Guru Ji. He became his disciple. I am told by
Sardar Hanuman Singh of Bangalore whose forefathers had
come with the Sikh army sent by Maharaja Ranjit Singh to help
Tipu Sultan to fight the British that there were many devotees
of Guru Nanak Dev in that area and were called “Nankaiahs”.
It seems that the Kauda also became a missionary and preached
Guru Ji’s message like Sajjan the swindler.
At Bidar in Karnataka.
Passing through the Nilgiri hills Guru Ji reached the town
of Bidar. The place where the town stands was once a dense
bamboo forest. In Malayalam and Kannada languages Bidar
means bamboo. The Kakatiya kings of Warangal; got a temple
dedicated to Lord Shiva constructed after clearing the bamboo
forest. Then the town developed near the temple. Guru Nanak
reached the forest on the northern side of Bidar. In this region,
lived two holy men by name Jalal-ud-Din and Syed Yakub Ali.
When they learnt of arrival of a fakir, they came to meet him.
Guru Ji put up with them for some time. He recited the
following hymn recorded as Sloke M 1 at page 465 in Assa
di vaar of Shri Guru Granth Sahib:-
143
 slok mÚ 1 ]
muslmwnw isPiq srIAiq piV piV krih bIcwru ] bMdy sy ij pvih
ivic bMdI vyKx kau dIdwru ] ihMdU swlwhI swlwhin drsin rUip
Apwru ] qIriQ nwvih Arcw pUjw Agr vwsu bhkwru ] jogI
suMin iDAwvin@ jyqy AlK nwmu krqwru ] sUKm mUriq nwmu inrMjn
kwieAw kw Awkwru ] sqIAw min sMqoKu aupjY dyxY kY vIcwir ]
dy dy mMgih shsw gUxw soB kry sMswru ] corw jwrw qY kUiVAwrw
Kwrwbw vykwr ] ieik hodw Kwie clih AYQwaU iqnw iB kweI kwr ]
jil Qil jIAw purIAw loAw Awkwrw Awkwr ] Eie ij AwKih
su qUMhY jwxih iqnw iB qyrI swr ] nwnk Bgqw BuK swlwhxu scu
nwmu AwDwru ] sdw Anµid rhih idnu rwqI guxvMiqAw pw Cwru ]1]
AMg-465-66
slok mÚ 1 ]
muslmwnw isPiq srIAiq piV piV krih bIcwru ] bMdy sy ij
pvih ivic bMdI vyKx kau dIdwru ] ihMdU swlwhI swlwhin drsin
rUip Apwru ] qIriQ nwvih Arcw pUjw Agr vwsu bhkwru ] jogI
suMin iDAwvin@ jyqy AlK nwmu krqwru ] sUKm mUriq nwmu inrMjn
kwieAw kw Awkwru ] sqIAw min sMqoKu aupjY dyxY kY vIcwir
] dy dy mMgih shsw gUxw soB kry sMswru ] corw jwrw qY kUiVAwrw
Kwrwbw vykwr ] ieik hodw Kwie clih AYQwaU iqnw iB kweI
kwr ] jil Qil jIAw purIAw loAw Awkwrw Awkwr ] Eie ij
AwKih su qUMhY jwxih iqnw iB qyrI swr ] nwnk Bgqw BuK
swlwhxu scu nwmu AwDwru ] sdw AnNd rhih idnu rwqI guxvMiqAw
pw Cwru ]1] AMg-465-66
Meanings:-
“The Muslims study and contemplate on their Shariat code
(code of conduct) of which they are enamoured. God’s true
devotees are those who put restraints on themselves and who
have the sight of God.
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 The Hindus laud God and describe Him as of endless
aspect according to the Shastras. Yet they bathe at holy spots,
worship idols and make offerings to them by burning aloe
fragrance.
The yogis seeking to enter nescience, meditate on the
Creator with the name of Alakh; He who is of subtle aspect,
whose name is Immaculate, they contemplate on Him in
embodied form.
The charitable when giving away charity, instead of
feeling contented, seek thousand fold rewards for their
benefactions yet they expect acclaim from the world.
The thieves, lechers and evil-doers engage in worthless
destructive activities. Thus they spend whatever capital they
had earned in previous lives. What is the worth of their doings?
O Lord! There are creatures on land and in water; form
upon form. What ever they think is all known to You and You
are aware of all of them.
Nanak says that the Lord’s devotees are hungry of
performing Divine laudation. The Eternal Divine Name is their
prop.
They abide in Divine joy day and night. I am the dust of
the feet of such holy and noble persons. (1)"
There is a Gurdwara at Bidar to commemorate Guru’s
visit. It is said that there was shortage of water in Bidar. The
Muslim holy men requested Guru Ji’s help. Guru Ji made a hole
in the ground with his staff and a spring of sweet water sprouted
there. The Sikhs and Hindus call it “Nanak Jhira” and the
Muslims call it “Chashma-i-Shahdad”. This place was part of
Hyderabad state and the Sikhs of the area have got the
possession of the place after long drawn efforts. Now there is
145
a beautiful Gurdwara and is known as Gurdwara Nanak Jhira.
When Nizam of Hyderabad sent for Sikh army from
Maharaja Ranjit Singh, they tried to take possession of the place
but failed. They settled at a place about two miles away called
Sikh pet and which is known as Chik pet by the locals. Bhai
Sahib Singh one of the five “Panj piare” was from Bidar. Mai
Bhago, the brave lady who fought at Mukatsar in Punjab for
Guru Gobind Singh also came and settled near Bidar at
Janwada about eleven kms. from Bidar. A beautiful "Tap
Asthan" stand at Janwada in her memory. She spread Guru’s
message in South India.
At Nanded in Maharashtra state.
Nanded town is situated about 190 kms from Bidar. After
reaching here, Guru Ji stayed at a place about 5 kms away from
the town. Now there stands a Gurdwara Mal Tekri. A Muslim
holy man Fakir Sayad Shah Hussain Lakar lived here. Guru
Ji stayed with him for a few days. The tomb of the fakir is on
the back of the Gurdwara.
These days, this town is better known as the resting place
of Guru Gobind Singh, the tenth Master and is recognised as
one of the five thrones (Takhat) by the Sikh community.
On the Bank of Narbada River.
From Nanded, Guru Ji travelled towards northwest and
passing through a town then called Devgiri and now known
as Daultabad in Aurangabad district reached Baroch situated
on the bank of Narbada River where it merges in the Arabian
sea. At that time, Baroch was an important port for trade with
Western countries. Roads from all directions lead to this place.
Baroch is an ancient town, the Greeks called it Barigaza.
146
It was here that Lord Vishnu had asked for two and half karam
of land from king Bali. Guru Nanak stayed at a place on the
bank of Narbada River which is quite close to the Railway
Station. It is known as “Nanakwari”.
When Guru Ji was staying here, a Sannyasin came and
sat near him. After a while, she sought Guru Ji’s permission
and asked, “How can mind merge in God, while being away
from it?” In reply, Guru Ji recited the following hymn recorded
as Gauri Guareri M 1 at page 222 of Guru Granth Sahib:-
gauVI guAwryrI mhlw 1 ]
nw mnu mrY n kwrju hoie ] mnu vis dUqw durmiq doie ]
mnu mwnY gur qy ieku hoie ]1] inrgux rwmu guxh vis hoie ]
Awpu invwir bIcwry soie ]1] rhwau ] mnu BUlo bhu icqY ivkwru ]
mnu BUlo isir AwvY Bwru ] mnu mwnY hir eykMkwru ]2] mnu BUlo mwieAw
Gir jwie ] kwim ibrUDau rhY n Twie ] hir Bju pRwxI rsn
rswie ]3] gYvr hYvr kMcn suq nwrI ] bhu icMqw ipV cwlY hwrI ]
jUAY Kylxu kwcI swrI ]4] sMpau sMcI Bey ivkwr ] hrK sok auBy
drvwir ] suKu shjy jip irdY murwir ]5] ndir kry qw myil
imlwey ] gux sMgRih Aaugx sbid jlwey ] gurmuiK nwmu pdwrQu
pwey ]6] ibnu nwvY sB dUK invwsu ] mnmuK mUV mwieAw icq
vwsu ] gurmuiK igAwnu Duir krim iliKAwsu ]7] mnu cMclu Dwvqu
Puin DwvY ] swcy sUcy mYlu n BwvY ] nwnk gurmuiK hir gux gwvY
]8]3] AMg-222
nw mnu mrY n kwrju hoie ] mnu vis dUqw durmiq doie ] mnu
mwnY gur qy ieku hoie ]1] inrgux rwmu guxh vis hoie ] Awpu
invwir bIcwry soie ]1] rhwau ] mnu BUlo bhu icqY ivkwru ]
mnu BUlo isir AwvY Bwru ] mnu mwnY hir eykMkwru ]2] mnu BUlo
mwieAw Gir jwie ] kwim ibrUDau rhY n Twie ] hir Bju pRwxI
rsn rswie ]3] gYvr hYvr kMcn suq nwrI ] bhu icMqw ipV
147
cwlY hwrI ] jUAY Kylxu kwcI swrI ]4] sMpau sMcI Bey ivkwr ]
hrK sok auBy drvwir ] suKu shjy jip irdY murwir ]5] ndir
kry qw myil imlwey ] gux sMgRih Aaugx sbid jlwey ] gurmuiK
nwmu pdwrQu pwey ]6] ibnu nwvY sB dUK invwsu ] mnmuK mUV
mwieAw icq vwsu ] gurmuiK igAwnu Duir krim iliKAwsu ]7]
mnu cMclu Dwvqu Puin DwvY ] swcy sUcy mYlu n BwvY ] nwnk
gurmuiK hir gux gwvY ]8]3] AMg-222
Meanings:-
“There is no achievement of the objectives while the mind
is not subdued; because it is in the power of minions of evil
thinking and duality. When the mind absorbs the Master’s
teachings, then it gets united with the Lord Creator. (1).
The God, who is without attributes; is responsive to man’s
good qualities and deeds, banishes man’s ego and then He is
realised. (1) (Pause).
The misguided mind is involved in evil thoughts; the mind
deluded with sin gets hardened and with realisation, the mind
gets united with the Supreme Being. (2)
In the deluded mind, the Maya enters and abides in it.
When it is involved in lust, it loses its poise. O man! Meditate
on the God and impart the taste of this to your tongue. (3)
By excessive anxiety for elephants, steeds, gold, progeny
and women; the man loses the battle (for control of mind). (4)
By these anxieties, he is playing false encounters. Evil
thinking comes with hoarding of the wealth. The pleasure and
pain keep standing at our doors. The spontaneous joy comes
to us only by meditating on the Lord. (5)
When the Lord shows grace, He unites one with the
preceptor. With this, the good qualities are generated and the
bad qualities are consumed in the holy word. Then the man
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acquires the boon of the Divine Name by the Master’s
guidance. (6)
Without Devotion to the Divine Name, one is always
suffering and the mind is fixed in Maya and ego. By the Lord’s
grace and master’s guidance, the realisation is attained. (7)
(Otherwise) the mind constantly runs about and never
ceases running. The holy and pure minded are averse to
impurity of the mind. Nanak says that those who are guided
by God are always chanting Divine name and praise. (8) (3)"
After listening to this hymn, she paid obeisance to Guru
Ji. Guru Ji stayed there for some time. The Gurdwara at
Nanakwari was granted a jagir of 75 rupees per annum by the
British Government.
At Girnar Hills (Sorath Desh)
Leaving Baroch by boat, Guru Ji reached Parbhas near
modern day town of Vairaval. Near Parbhas, there is famous
Somnath temple which was destroyed by Mahmood in the
twelfth century and rebuilt by King Kumar Pala. The Sikh king,
Maharaja Ranjit Singh of Punjab donated silver doors to this
temple. Guru Ji reached Girnar hill which is about 80 kms from
Somnath temple. This hill is about 15 kms away from Junagarh.
The earlier name of Junagarh was Soratha. Saurashtra is
another name of Soratha. Although during the British rule,
Rajkot and many other states were in Saurashtra region, only
the Nawab of Junagarh was called “Sorath Sarkar” i.e. His
Highness of Sorath. Thus Junagarh was the real Sorath country.
When Guru Nanak reached Junagarh, Muzaffar II was the
ruler of Soratha country. On reaching there, Guru Ji told
Mardana that it was Sorath country and it was here that the
lovers named Soratha and Bija were born. The Soratha Raga
149
seems charming only if it leads to union with God. Then he
asked Mardana to play Soratha Raga on his rebeck and he
recited the following hymn recorded as Sloke Mahalla 1 at page
642 of Guru Granth Sahib:-
rwgu soriT vwr mhly 4 kI < siqgur pRswid ]
sloku mÚ 1 ] soriT sdw suhwvxI jy scw min hoie ] dMdI mYlu
n kqu min jIBY scw soie ] ssurY pyeIAY BY vsI siqguru syiv
insMg ] prhir kpVu jy ipr imlY KusI rwvY ipru sMig ] sdw sIgwrI
nwau min kdy n mYlu pqMgu ] dyvr jyT muey duiK ssU kw fru iksu ]
jy ipr BwvY nwnkw krm mxI sBu scu ]1] Aµg-642
rwgu soriT vwr mhly 4 kI < siqgur pRswid ]
sloku mÚ 1 ] soriT sdw suhwvxI jy scw min hoie ] dMdI
mYlu n kqu min jIBY scw soie ] ssurY pyeIAY BY vsI siqguru
syiv insMg ] prhir kpVu jy ipr imlY KusI rwvY ipru sMig ]
sdw sIgwrI nwau min kdy n mYlu pqMgu ] dyvr jyT muey duiK
ssU kw fru iksu ] jy ipr BwvY nwnkw krm mxI sBu scu ]1]
AMg-642
Meanings:-
“If the holy Eternal Lord is in the singer’s mind, the Sorath
Raga shall always have lovely aspect. If the teeth are not soiled
by biting the food obtained by unfair means; and name of the
Eternal Lord is borne on the mind and the tongue; and here and
hereafter, one should abide in the fear of the Lord; and by the
service to the holy preceptor, one shall be freed of the duality.
If the union with the Lord were to come after discarding
the worldly vesture, even then one must be happy to unite with
the Lord. The devotees’ minds being always free from impurity;
should always be bedecked with Divine Name.
If the woman’s pain of her male relationship has died,
why should she have fear of her husband’s elder and younger
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brother or of the mother-in-law? Nanak says that if the woman
is favoured by the beloved; she will bear the jewel of good
fortune on her forehead and all existence about her shall bear
the aspect of Truth. (1)”
At the time of Guru Nanak’s visit, the Girnar hill near
Junagarh was famous centre of Yogis of Gorakh Nath sect.
Dattatreya was preceptor of Machhandar Nath. He gave
initiation to the latter who in turn initiated Gorakh Nath. The
seat of Dattatreya was on one of the highest peaks of Girnar
hills. There were some Jain shrines on way to these peaks. It
seems that the holy men of different traditions had been living
on the Girnar Mountains from ancient times. These days, there
are three famous water sources on the Girnar i.e. Gorakhmukhi
kund, Hanuman Kund, and Karmandal kund.
At present there is no old Gurdwara in the memory of
Guru Nanak’s visit to Junagarh. It is said that there used to be
a Nanak Shahi Gurdwara in Junagarh behind the garden of the
Naths where Durga temple (Dharagarh gate) stands now. The
saints of Suthra Shahi order of Sikhs used to live there. Now
they have moved from there after selling their place to a
householder. After spending some time at Girnar Hills, Guru
Ji moved further north.
At Ujjain.
From Girnar Mountains, Guru Ji travelled through
Ahmedabad to Ujjain. In the old days, both these towns were
important trade centres. The earlier name of Ujjain was
Avantipura having been located on Avanti River now known
as Sapra River. Famous King Bikrmajit was the ruler of this
place. The Indian calendar “Bikrami” is named after him. His
brother Bharthari Hari had renounced the throne and home and
became an ascetic. His cave in Ujjain is famous on date. Guru
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Nanak Dev had discussions with him later which are recorded
in Guru’s composition “Sidh Gosht”. The temple of Maha Kal
is a famous landmark of the town.
At the time of Guru Nanak’s visit, the cave of Bharthari
Hari was on the bank of Sapra River outside the town. The
Muslims erected a mosque near the cave before which stood
a tamarind tree. Guru Ji went and sat near the tree. The Hindu
pilgrims of all traditions came to pay obeisance at the cave of
Bharthari Hari. Near this place resided Bharthari yogi. At the
time Guru Nanak was performing kirtan (singing hymns). The
yogi was highly impressed. He asked Guru Ji as to how many
yogis coming over here would achieve salvation? In reply,
Guru Ji recited the following hymn recorded as Gauri Mahalla
1 at page 223 of Shri Guru Granth Sahib:-
gauVI mhlw 1 ]
AiDAwqm krm kry qw swcw ] mukiq Bydu ikAw jwxY kwcw ]1]
AYsw jogI jugiq bIcwrY ] pµc mwir swcu auir DwrY ]1] rhwau ]
ijs kY AMqir swcu vswvY ] jog jugiq kI kImiq pwvY ]2] riv
sis eyko igRh auidAwnY ] krxI kIriq krm smwnY ]3] eyk sbd
iek iBiKAw mwgY ] igAwnu iDAwnu jugiq scu jwgY ]4] BY ric
rhY n bwhir jwie ] kImiq kaux rhY ilv lwie ]5] Awpy myly
Brmu cukwey ] gur prswid prm pdu pwey ]6] gur kI syvw sbdu
vIcwru ] haumY mwry krxI swru ]7] jp qp sMjm pwT purwxu ]
khu nwnk AprMpr mwnu ]8]6] AMg-223
gauVI mhlw 1 ]
AiDAwqm krm kry qw swcw ] mukiq Bydu ikAw jwxY kwcw ]1]
AYsw jogI jugiq bIcwrY ] pNc mwir swcu auir DwrY ]1] rhwau ]
ijs kY AMqir swcu vswvY ] jog jugiq kI kImiq pwvY ]2]
riv sis eyko igRh auidAwnY ] krxI kIriq krm smwnY ]3]
eyk sbd iek iBiKAw mwgY ] igAwnu iDAwnu jugiq scu jwgY ]4]
152
BY ric rhY n bwhir jwie ] kImiq kaux rhY ilv lwie ]5]
Awpy myly Brmu cukwey ] gur prswid prm pdu pwey ]6] gur
kI syvw sbdu vIcwru ] haumY mwry krxI swru ]7] jp qp sMjm
pwT purwxu ] khu nwnk AprMpr mwnu ]8]6] AMg-223
Meanings:-
“One is pure only when acting on the guidance of the True
Self. Those who are not initiated do not know the true secret
of liberation. Only the yogi, who has subdued the five evils and
cherishes truth in his heart, contemplates on the practice of
truth. (1) (Rahau).
Only such yogis realise the practice of pranayama and
yoga and have Divine essence within them. (2)
For a true yogi, the heat of the sun, the coolness of the
moon and home as well as forest is all alike. For him action
and devotion have same order of performance. (3)
The sole name God, charity, to be ever awake in
enlightenment, meditation, yoga practice and truth are to be
performed by the true yogi. (4)
A true yogi, who is absorbed in fear of God, does not stray
from the Self; who can evaluate his depth of absorption? (5)
To whosoever the God unites and lifts his illusions; attains
the supreme state by his master’s grace. (6)
The holy action of such a yogi lies in service of the Master,
contemplation of the holy word and subduing egoism. (7)
Nanak says that the true faith lies in the essence of uttering
the Divine Name, austerity, recitation of sacred scriptures. Then
one transcends the worldly knowledge (8) (6)”.
After listening to this hymn, many misgivings in Bharthari
yogi’s mind got cleared. He discussed many subjects with Guru
153
Ji and thus got enlightened about the significance of meditating
on the holy word. One day when Bharthari yogi was feeling
very humble and obliged to Guru Ji, he asked him, “You do
not take the ordinary food. We live among the trees and woods.
What kind of food can we place before you that may please
you? You do not seek anything obtained by exercise of
supernatural or magical powers. We are afraid that we have not
been able to look after and serve you well.” On hearing this,
Guru Ji recited the following hymn recorded as Gauri Mahalla
1 at page 223-224 of Shri Guru Granth Sahib:-
gauVI mhlw 1 ]
iKmw ghI bRqu sIl sMqoKM ] rogu n ibAwpY nw jm doKM ] mukq
Bey pRB rUp n ryKM ]1] jogI kau kYsw fru hoie ] rUiK ibriK igRih
bwhir soie ]1] rhwau ] inrBau jogI inrMjnu iDAwvY ] Anidnu
jwgY sic ilv lwvY ] so jogI myrY minBwvY ]2] kwlu jwlu bRhm
AgnI jwry ] jrw mrx gqu grbu invwry ] Awip qrY ipqrI
insqwry ]3] siqguru syvy so jogI hoie ] BY ric rhY su inrBau
hoie ] jYsw syvY qYso hoie ]4] nr inhkyvl inrBau nwau ] AnwQh
nwQ kry bil jwau ] punrip jnmu nwhI gux gwau ]5] AMqir
bwhir eyko jwxY ] gur kY sbdy Awpu pCwxY ] swcY sbid dir
nIswxY ]6] sbid mrY iqsu inj Gir vwsw ] AwvY n jwvY cUkY
Awsw ] gur kY sbid kmlu prgwsw ]7] jo dIsY so Aws inrwsw ]
kwm kRoD ibKu BUK ipAwsw ] nwnk ibrly imlih audwsw ]8]7]
Aµg-223-24
gauVI mhlw 1 ]
iKmw ghI bRqu sIl sMqoKM ] rogu n ibAwpY nw jm doKM ] mukq
Bey pRB rUp n ryKM ]1] jogI kau kYsw fru hoie ] rUiK ibriK
igRih bwhir soie ]1] rhwau ] inrBau jogI inrMjnu iDAwvY ]
Anidnu jwgY sic ilv lwvY ] so jogI myrY minBwvY ]2] kwlu
jwlu bRhm AgnI jwry ] jrw mrx gqu grbu invwry ] Awip
154
qrY ipqrI insqwry ]3] siqguru syvy so jogI hoie ] BY ric
rhY su inrBau hoie ] jYsw syvY qYso hoie ]4] nr inhkyvl
inrBau nwau ] AnwQh nwQ kry bil jwau ] punrip jnmu nwhI
gux gwau ]5] AMqir bwhir eyko jwxY ] gur kY sbdy Awpu pCwxY
] swcY sbid dir nIswxY ]6] sbid mrY iqsu inj Gir vwsw
] AwvY n jwvY cUkY Awsw ] gur kY sbid kmlu prgwsw ]7]
jo dIsY so Aws inrwsw ] kwm kRoD ibKu BUK ipAwsw ] nwnk
ibrly imlih audwsw ]8]7] AMg-223-24
Meanings:-
“I have taken the vow to practice forgiveness, follow
noble conduct and contentment. Therefore no malady or
suffering from Yama afflicts me and I have been merged into
formless and featureless Lord. (1)
The yogi has nothing to be afraid of because the God is
all pervasive including the trees and plants. (1) (Rahau).
A true yogi if liberated from all kinds of fear and meditates
on the Lord without any fear and being ever awake is absorbed
in the Truth. Such a yogi pleases my mind. (2)
Such yogi burns the snare of death in the flame of
enlightenment; annuls the old age, the path of death and pride.
He not only is liberated himself but brings liberation to his
ancestors as well. (3)
A true yogi is devoted to his Preceptor; being merged in
the fear of God, he becomes fearless thus becoming the form
of the Lord whom he was serving. (4)
The Divine name is emancipator from fear and blesses
with the immaculate state. Such yogi is saviour of the helpless;
I sacrifice myself over such a yogi. By chanting Divine
laudation, one is freed from transmigration. (5)
The yoga practioners realise Supreme Being within and
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without. They realise the Lord by the Master’s teachings. By
the power of the Divine Word, he shall be marked with bliss
at the Divine court. (6)
Whosoever dies to the world but lives with the holy Word
abides in Divine essence. His desires are finished and
transmigration is annulled. The lotus of his heart is illumined
by the grace of his Master. (7)
Everybody, we see in the world is filled with despair and
hope; is moved by lust and wrath and is hungry and thirsty for
the poison of the world. Nanak Dev says they are very rare
souls who have renounced the world. (8) (7)”
After listening to this hymn, Bharthari bowed to Guru Ji
and then further discussions continued. Bharthari then inquired
from Guru Ji what his way of knowledge was. Which bathing
did he attach importance to? Whom did he remember? In reply,
Guru Ji recited the following hymn recorded as Rag Assa
Mahalla 1 Ashatpadian Ghar 2 at page 411-12 of Shri Guru
Granth Sahib:-
rwgu Awsw mhlw 1 AstpdIAw Gru 2 < siqgur pRswid ]
auqir AvGit srvir n@wvY ] bkY n bolY hir gux gwvY ] jlu
AwkwsI suMin smwvY ] rsu squ Joil mhw rsu pwvY ]1] AYsw igAwnu
sunhu AB mory ] Birpuir Dwir rihAw sB Taury ]1] rhwau ] scu
bRqu nymu n kwlu sMqwvY ] siqgur sbid kroDu jlwvY ] ggin
invwis smwiD lgwvY ] pwrsu pris prm pdu pwvY ]2] scu mn
kwrix qqu iblovY ] suBr srvir mYlu n DovY ] jY isau rwqw qYso
hovY ] Awpy krqw kry su hovY ]3] gur ihv sIqlu Agin buJwvY ]
syvw suriq ibBUq cVwvY ] drsnu Awip shj Gir AwvY ] inrml
bwxI nwdu vjwvY ]4] AMqir igAwnu mhw rsu swrw ] qIrQ mjnu
gur vIcwrw ] AMqir pUjw Qwnu murwrw ] joqI joiq imlwvxhwrw
]5] ris risAw miq eykY Bwie ] qKq invwsI pMc smwie ] kwr
156
kmweI Ksm rjwie ] Aivgq nwQu n liKAw jwie ]6] jl mih
aupjY jl qy dUir ] jl mih joiq rihAw BrpUir ] iksu nyVY iksu
AwKw dUir ] iniD gux gwvw dyiK hdUir ]7] AMqir bwhir Avru
n koie ] jo iqsu BwvY so Puin hoie ] suix BrQir nwnku khY bIcwru ]
inrml nwmu myrw AwDwru ]8]1] Aµg-411-12
rwgu Awsw mhlw 1 AstpdIAw Gru 2 < siqgur pRswid ]
auqir AvGit srvir n@wvY ] bkY n bolY hir gux gwvY ] jlu
AwkwsI suMin smwvY ] rsu squ Joil mhw rsu pwvY ]1] AYsw
igAwnu sunhu AB mory ] Birpuir Dwir rihAw sB Taury ]1] rhwau ]
scu bRqu nymu n kwlu sMqwvY ] siqgur sbid kroDu jlwvY ] ggin
invwis smwiD lgwvY ] pwrsu pris prm pdu pwvY ]2] scu mn
kwrix qqu iblovY ] suBr srvir mYlu n DovY ] jY isau rwqw
qYso hovY ] Awpy krqw kry su hovY ]3] gur ihv sIqlu Agin
buJwvY ] syvw suriq ibBUq cVwvY ] drsnu Awip shj Gir AwvY ]
inrml bwxI nwdu vjwvY ]4] AMqir igAwnu mhw rsu swrw ] qIrQ
mjnu gur vIcwrw ] AMqir pUjw Qwnu murwrw ] joqI joiq imlwvxhwrw
]5] ris risAw miq eykY Bwie ] qKq invwsI pMc smwie ]
kwr kmweI Ksm rjwie ] Aivgq nwQu n liKAw jwie ]6]
jl mih aupjY jl qy dUir ] jl mih joiq rihAw BrpUir ] iksu
nyVY iksu AwKw dUir ] iniD gux gwvw dyiK hdUir ]7] AMqir
bwhir Avru n koie ] jo iqsu BwvY so Puin hoie ] suix BrQir
nwnku khY bIcwru ] inrml nwmu myrw AwDwru ]8]1]
AMg-411-12
Meanings:-
“A seeker descending into the pool, of Divine elixir for
a holy bath; which is difficult to access, must take three vows
i. e. refrain from the idle chatter, engage in Divine laudation
and should be absorbed in cosmic silence like water in the sky.
Thus stirring the equable state, should obtain the Supreme
elixir. (1)
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 O my heart! Listen to this way of realisation; the Lord
pervasive everywhere has propped up the entire space. (1)
(Rahau).
One who observes the discipline of truth, the death does
not torment him and such person absorbed in Master’s Word
must consume his wrath. While settled in the state of
absorption, he enters the seat of illumination. Thus touching the
Divine philosopher’s stone, one shall attain the Supreme state.
(2)
To obtain purity of his self, must churn the truth; and
should wash his mind of all impurities in the brimful pool of
holy company. Then he will become as that to which he is
attached. He should resign himself to the Divine will. (3)
He should allay his passion’s fire in the cooling snow of
preceptor’s teachings; smear his body with the ashes of service
and absorption in God; make his earrings of entering the house
of poise and should blow the horn of the immaculate Word.
(4)
Illumination should be his supreme elixir. He should make
his Master’s teaching as his bathing at holy spots; worship of
the Lord abiding within as his temple and all this shall unite
his self to the Divine Light. (5)
One whose mind is attached solely to the love of the Lord
and fully drenched in the joy of abidance in God; being one
of the elected ones is fully absorbed in Divine Monarch; and
he does his all biddings at the behest of inaccessible and
indescribable Lord. (6)
The God directed ones are like lotus; they rise from water
and yet keep far from it; although it is in water but its light is
pervasive. Whom shall I call near and whom far from the Lord?
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I chant the praise of repository of all merit that is eternal. (7)
Within and without, there is none other than the Lord and
all happens as per His pleasure. O Bharthari! Listen, Nanak
says this after pondering that the immaculate Name which is
my sole support. (8) (1)”
Listening to this Bharthari again bowed and Guru Nanak
Dev put up with Bharthari for some time and then set out for
north.
At Pokhran in Rajasthan; the bitter Aak plant’s
(Calotropis procera, A wild bitter plant of sandy
region) fruit made sweet.
From Ujjain, Guru Ji travelled to Ajmer and visited
Pushkar temple and the lake. There is historic Gurdwara on the
bank of Pushkar Lake to commemorate Guru’s visit. This place
was visited by Guru Gobind Singh the tenth Master also. From
Pushkar Guru Ji travelled to Jodhpur. On the highway from
Jaisalmer to Jodhpur, very close to Pokhran the place where
India exploded first atomic device; there is a Gurdwara to
commemorate Guru Ji’s visit.
I was told by Mrs. Balbir Kaur Raina of Vashi, Navi
Mumbai that in the winter of 1997, when her family was
returning from Jaisalmer after attending the desert festival of
Rajasthan and reached Pokhran, they noticed a yellow rusted
sign board in Punjabi on the highway. She alighted from the
car and found that it was showing the way to a Gurdwara. The
small restaurant owner told them that the place was only 200
metres away from there. So they went into the hamlet and found
a small building housing the Gurdwara commemorating Guru’s
visit. The person in charge of the place who was dressed like
a Sikh but could not speak in Punjabi, explained the history
of the place.
159
 He said that Guru Nanak while travelling towards north
reached there, Mardana felt very hungry and requested Guru
Ji for food. Guru Ji told him to go and eat the fruit of Aak plant,
he may eat as much he liked but should not keep any with him.
This Aak is very bitter and when plucked, milk like white liquid
comes out which causes blisters on the skin, hence it is called
“blistering milk plant”. It is a favourite food of the camels.
Mardana went and found an Aak plant. He plucked one berry
and it tasted sweet. Then he ate the berries to his full and out
of greed put some in his pockets for future. When he returned,
Guru Ji told him as to why was he carrying bitter fruit in his
pockets. Then Mardana found that these berries were bitter and
he apologised for not following Guru Ji’s instructions. This is
another instance of converting bitter fruit into sweet other than
the story converting the bitter soap nuts sweet near Nanakmatta.
The priest of the Gurdwara told them that the army men
frequent the place often. Otherwise there are not many visitors.
He had written to SGPC Amritsar for giving publicity and
arrange tours of the pilgrims but no body has responded. It is
important that Sikh organisations pay attention to such
historic places otherwise they shall be lost for ever.
At Mathura.
Mathura being the birth place of Lord Krishna is an
important pilgrim centre. Being close to Delhi, it used to bear
the brunt of Muslim antipathy. Mahmood of Ghazni was the
first to demolish the temples of Mathura. Then Sikandar Lodhi
devastated several temples of Mathura. At Mathura, Guru
Nanak Dev put up in the temple of Keshav Deva. Then this
temple was located in a small building. Later during the reign
of Jahangir a big temple was constructed. It was demolished
again in 1669 AD under orders of Emperor Aurangzeb. When
160
Guru Nanak sat in the temple, many visitors came and sat near
him. During the course of discussions, they asked him; what
service rendered by him has enabled him to get identified with
the Almighty Lord? In reply, Guru Ji recited the following
hymn recorded as Dhanasri Mahalla 1 at page 686 of Shri Guru
Granth Sahib:
DnwsrI mhlw 1 ]
shij imlY imilAw prvwxu ] nw iqsu mrxu n Awvxu jwxu ]
Twkur mih dwsu dws mih soie ] jh dyKw qh Avru n koie ]1]
gurmuiK Bgiq shj Gru pweIAY ] ibnu gur Byty mir AweIAY jweIAY
]1] rhwau ] so guru krau ij swcu idRVwvY ] AkQu kQwvY sbid
imlwvY ] hir ky log Avr nhI kwrw ] swcau Twkuru swcu ipAwrw
]2] qn mih mnUAw mn mih swcw ] so swcw imil swcy rwcw ]
syvku pRB kY lwgY pwie ] siqguru pUrw imlY imlwie ]3] Awip
idKwvY Awpy dyKY ] hiT n pqIjY nw bhu ByKY ] GiV Bwfy ijin
AMimRqu pwieAw ] pRym Bgiq pRiB mnu pqIAwieAw ]4] piV piV
BUlih cotw Kwih ] bhuqu isAwxp Awvih jwih ] nwmu jpY Bau
Bojnu Kwie ] gurmuiK syvk rhy smwie ]5] pUij islw qIrQ bn
vwsw ] Brmq folq Bey audwsw ] min mYlY sUcw ikau hoie ] swic
imlY pwvY piq soie ]6] Awcwrw vIcwru srIir ] Awid jugwid
shij mnu DIir ] pl pMkj mih koit auDwry ] kir ikrpw guru
myil ipAwry ]7] iksu AwgY pRB quDu swlwhI ] quDu ibnu dUjw mY
ko nwhI ] ijau quDu BwvY iqau rwKu rjwie ] nwnk shij Bwie
gux gwie ]8]2] AMg-686
DnwsrI mhlw 1 ]
shij imlY imilAw prvwxu ] nw iqsu mrxu n Awvxu jwxu ]
Twkur mih dwsu dws mih soie ] jh dyKw qh Avru n koie
]1] gurmuiK Bgiq shj Gru pweIAY ] ibnu gur Byty mir AweIAY
jweIAY ]1] rhwau ] so guru krau ij swcu inªVwvY
VwvY ] AkQu kQwvY
sbid imlwvY ] hir ky log Avr nhI kwrw ] swcau Twkuru swcu
161
ipAwrw ]2] qn mih mnUAw mn mih swcw ] so swcw imil
swcy rwcw ] syvku pRB kY lwgY pwie ] siqguru pUrw imlY imlwie
]3] Awip idKwvY Awpy dyKY ] hiT n pqIjY nw bhu ByKY ]
GiV Bwfy ijin AMimRqu pwieAw ] pRym Bgiq pRiB mnu pqIAwieAw
]4] piV piV BUlih cotw Kwih ] bhuqu isAwxp Awvih jwih ]
nwmu jpY Bau Bojnu Kwie ] gurmuiK syvk rhy smwie ]5] pUij
islw qIrQ bn vwsw ] Brmq folq Bey audwsw ] min mYlY
sUcw ikau hoie ] swic imlY pwvY piq soie ]6] Awcwrw vIcwru
srIir ] Awid jugwid shij mnu DIir ] pl pMkj mih koit
auDwry ] kir ikrpw guru myil ipAwry ]7] iksu AwgY pRB quDu
swlwhI ] quDu ibnu dUjw mY ko nwhI ] ijau quDu BwvY iqau rwKu
rjwie ] nwnk shij Bwie gux gwie ]8]2]
AMg-686
Meanings:
“Those seeking union with God with coolness and
equipoise are approved and they are not subjected to death or
transmigration. The servant is absorbed in the Lord and the
Lord is in the servant. Wherever I look, I behold none other
than the Lord. (1)
The devotion and equipoise (Sehaj) are attained by the
Master’s guidance. Without the Master’s guidance, one is
subjected to death and transmigration. (1) (Rahau).
Adopt the preceptor who confirms truth in one’s mind and
inspires utterance of the unutterable Lord and brings about
union with the Lord by the holy Word. No other pursuit
engages the devotees of God. To them only the holy Lord and
Truth are dear. (2)
The mind abides in the body and the holy Eternal Lord
abides in the mind; the mind united with Eternal Lord is
absorbed in Him. When a perfectly endowed master finds
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union and leads others to it, the devotee falls at the feet of the
Lord. (3)
The Lord sees and knows everything and He himself
endows vision on the devotee. The Lord is not propitiated by
sectarian garbs or hard austerity (hath). The mind is absorbed
by devotion in the Lord who poured nectar in the vessel
(humans) while creating them. (4)
Those who study may go astray and are punished for that.
Too much cleverness only brings transmigration. The servant
of God gets absorbed in the Lord by grace of his Master and
by contemplating on God, develops fear of God in his mind.
(5)
Those who are worshipping stones and are staying at the
bathing spots and forests; running away from the world and
wandering here and there yet still impure in their mind; how
can they acquire purity? Only those who are united with the
truth are honoured. (6)
O Lord! Unite me with the preceptor with your grace; who
is endowed with noble conduct and contemplation; is having
a poised mind from primal times and can save millions in the
twinkling of his lotus eyes. (7)
O Lord! Whom can we relate Your laudation? There is
no body existing except You. Keep us obedient to your will
as may please you; may Nanak chant Your praise in
spontaneous poise. (8) (2)”
While staying at Mathura, some Vaishnavite natives of
Mathura came to him and asked, “What is your religious path?
What is your code of conduct? What are your teachings?” Guru
Nanak answered these questions in the following hymn
recorded Rag Sarang Chaupde Mahalla1 Ghar 1 at page 1197
of Shri Guru Granth Sahib:-
163
 rwgu swrg caupdy mhlw 1 Gru 1
< siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI
sYBM gur pRswid ] Apuny Twkur kI hau cyrI ] crn ghy jgjIvn
pRB ky haumY mwir inbyrI ]1] rhwau ] pUrn prm joiq prmysr
pRIqm pRwn hmwry ] mohn moih lIAw mnu myrw smJis sbdu
bIcwry ]1] mnmuK hIn hoCI miq JUTI min qin pIr srIry ] jb
kI rwm rMgIlY rwqI rwm jpq mn DIry ]2] haumY Coif BeI
bYrwgin qb swcI suriq smwnI ] Akul inrMjn isau mnu mwinAw
ibsrI lwj luokwnI ]3] BUr BivK nwhI qum jYsy myry pRIqm pRwn
ADwrw ] hir kY nwim rqI sohwgin nwnk rwm Bqwrw ]4]1]
AMg-1197
rwgu swrg caupdy mhlw 1 Gru 1
< siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM
gur pRswid] Apuny Twkur kI hau cyrI] crn ghy jgjIvn pRB
ky haumY mwir inbyrI ]1] rhwau] pUrn prm joiq prmysr pRIqm
pRwn hmwry] mohn moih lIAw mnu myrw smJis sbdu bIcwry]1]
mnmuK hIn hoCI miq JUTI min qin pIr srIry] jb kI rwm
rMgIlY rwqI rwm jpq mn DIry]2] haumY Coif BeI bYrwgin qb
swcI suriq smwnI ] Akul inrMjn isau mnu mwinAw ibsrI lwj
luokwnI]3] BUr BivK nwhI qum jYsy myry pRIqm pRwn ADwrw] hir
kY nwim rqI sohwgin nwnk rwm Bqwrw ]4]1] AMg-1197
Meanings:-
“I am the handmaid of the Lord. I have grasped the feet
of the Lord who is the life of the universe. This has ended my
egoism. (1) (Rahau).
The Supreme Lord who is supreme effulgence and
perfection incarnate; beloved of my life; the holy charmer; has
captured my heart and by contemplating on the Divine Word,
I have realised Him. (1)
164
 The low egoists of shallow and foul understanding are
racked with agony in their mind and body. After entering into
the love for the Lord who is full of delights; my mind is in poise
with contemplation on the Lord. (2)
By discarding egoism, I am grown unattached and have
been absorbed in pure realisation. My mind is fixed in faith in
immaculate and uncreated Lord; therefore I have discarded the
constraints of convention. (3)
O my beloved Lord! Prop of my life, in the past or future,
none is like you. The female of self dyed in the Divine name
is eternally blessed in matrimony. Nanak says that God is her
(soul’s) spouse. (4) (1)”
When the Vaishnavite natives of Mathura listened to this
hymn, they bowed to Guru Ji. After staying in Mathura for a
few days, Guru Ji continued his journey northward.
At Delhi, Majnu ka Tilla.
Travelling northward from Mathura, Guru Ji arrived at
Delhi and rested outside the town on the bank of Jamuna River
what is known as Majnu ka Tilla. A Muslim fakir by name Majnu
lived there. He was always absorbed in meditation and was
respected among the holy men of Delhi. When Guru Ji was
putting up there, most of the Muslim fakirs would talk about the
liberal and charitable temper of Emperor Sikandar Lodhi
One day some fakirs asked Guru Ji whether giving charity
was considered noble in all religions, but if a king gives his
charity, does he or does he not deserve liberation. Guru Nanak
Dev had seen the ruins of temples demolished by Sikandar
Lodhi at Mathura. He replied that those who are blind of mind
and commit cruelties on populace; their charity is like putting
a bundh or dam across the sea water with mud To explain it
165
further, he recited the following hymn recorded as Sloke
Mahalla 1 at page 1287 of Shri Guru Granth Sahib:-
mÚ 1 ] AMDI kMmI AMDu mnu min AMDY qnu AMDu ] ickiV lwieAY
ikAw QIAY jW qutY pQr bMDu ] bMDu qutw byVI nhI nw qulhw nw
hwQ ] nwnk scy nwm ivxu kyqy fuby swQ ]3] AMg-1287
mÚ 1 ] AMDI kMmI AMDu mnu min AMDY qnu AMDu ] ickiV
lwieAY ikAw QIAY jW qutY pQr bMDu ] bMDu qutw byVI nhI
nw qulhw nw hwQ ] nwnk scy nwm ivxu kyqy fuby swQ ]3]
AM g -1287
Meanings:-
“By performing thoughtless acts, the mind goes blind; and
blindness of the mind makes the physical faculties also blind.
How can mud secure a bank when even stone embankments
give way? All embankments shall fail.
Neither raft nor a boat is of any use in immeasurably deep
water. Nanak says that without the support of holy Name
numerous communities have sunk. (3) “
Now the holy men realised that charity is fruitful only
when complimented by good and noble conduct. Guru Ji
stayed there for a few days and then travelled North West.
There is a historic Gurdwara at Majnu ka Tilla in Delhi.
At Sultanpur Lodhi.
From Delhi, Guru Ji travelled through Panipat, Thanesar
and reached Takhtupura in Moga District. There is a historic
Gurdwara there. From there he crossed Satluj River and reached
Sultanpur where he met his sister Bibi Nanki who was missing
her brother badly. However he was free of attachment but this
does not mean that one should cut oneself from the relatives.
While at Sultanpur, one holy man met Guru Ji and asked,
166
“You have realised God but we fail to know anything of Him.
How great He is and what does he look like?” in reply Guru
Ji recited the following hymn which is recorded as Sloke
Mahalla 1 at page 1239 of Shri Guru Granth Sahib:-
mhlw 1 ]
AwKix AauKw sunix AauKw AwiK n jwpI AwiK ] ieik AwiK
AwKih sbdu BwKih ArD aurD idnu rwiq ] jy ikhu hoie q ikhu idsY
jwpY rUpu n jwiq ] siB kwrx krqw kry Gt AauGt Gt Qwip ]
AwKix AauKw nwnkw AwiK n jwpY AwiK ]2] AMg-1239
mhlw 1 ]
AwKix AauKw sunix AauKw AwiK n jwpI AwiK ] ieik AwiK
AwKih sbdu BwKih ArD aurD idnu rwiq ] jy ikhu hoie q
ikhu idsY jwpY rUpu n jwiq ] siB kwrx krqw kry Gt AauGt
Gt Qwip ] AwKix AauKw nwnkw AwiK n jwpY AwiK ]2]
AMg-1239
Meanings:-
“It is difficult to discourse on God and hard to listen to
it; God can not be realised by mere words. Some talk about
him in various postures in words day and night. God would
have been visible if he had the form; neither His form nor entity
is visible.
All causes are created by the Creator Lord and it is He
who created all good and bad creatures. Nanak says, it is hard
to discourse of Him. He can not be realised by words. (2)”
On hearing this, the holy man paid his obeisance to Guru
Ji and departed. Guru Ji stayed at Sultanpur Lodhi for some
time and then departed towards Talwandi his parents’ place.
At Patti (Amritsar District); Discussions with a Farmer.
A little ahead of Sultanpur, Guru Ji crossed Beas River
167
and after travelling about 16 kms reached Patti. When Guru Ji
was passing by Patti, he saw some peasants ploughing the
fields. He stayed with them in the fields for some time. The
owner of the fields came and started discussions with Guru Ji.
During the discussions, Guru Ji asked him what will be the fruit
of farming he was doing and was getting done. The man in
his ego said that with this he would offer food to saints like
Guru Ji, feed the family and carry on give and take with
relatives. Thus farming was the principal source of his
livelihood. Guru Ji listened to his answer attentively and the
asked as to what he did for salvation of his soul. This is a
different kind of farming which makes our souls flourish. The
farmer and the peasants then requested Guru Ji to tell them
about that kind of farming too. Then Guru Ji recited the
following hymn recorded as Siri Rag Mahalla 1 Ghar 3 at page
23 of Shri Guru Granth Sahib:-
isrIrwgu mhlw 1 Gru 3 ]
iehu qnu DrqI bIju krmw kro sill Awpwau swirMgpwxI ] mnu
ikrswxu hir irdY jMmwie lY ieau pwvis pdu inrbwxI ]1] kwhy
grbis mUVy mwieAw ] ipq suqo sgl kwlqR mwqw qyry hoih n
AMiq sKwieAw ] rhwau ] ibKY ibkwr dust ikrKw kry ien qij
AwqmY hoie iDAweI ] jpu qpu sMjmu hoih jb rwKy kmlu ibgsY
mDu AwsRmweI ]2] bIs spqwhro bwsro sMgRhY qIin KoVw inq kwlu
swrY ] ds ATwr mY AprMpro cInY khY nwnku iev eyku qwrY ]3]26]
AMg-23
isrIrwgu mhlw 1 Gru 3 ]
iehu qnu DrqI bIju krmw kro sill Awpwau swirMgpwxI ] mnu
ikrswxu hir irdY jMmwie lY ieau pwvis pdu inrbwxI ]1] kwhy
grbis mUVy mwieAw ] ipq suqo sgl kwlqR mwqw qyry hoih n
AMiq sKwieAw ] rhwau ] ibKY ibkwr dust ikrKw kry ien
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qij AwqmY hoie iDAweI ] jpu qpu sMjmu hoih jb rwKy kmlu
ibgsY mDu AwsRmweI ]2] bIs spqwhro bwsro sMgRhY qIin KoVw
inq kwlu swrY ] ds ATwr mY AprMpro cInY khY nwnku iev
eyku qwrY ]3]26]
AM g -23
Meanings:-
“Make your body the soil and sow the seed of good deeds
in it; then irrigate it with the Divine Name. Make your mind the
cultivator and raise the crop of God’s devotion; then you shall
attain the state of nirvana i.e. state free from transmigration. (1)
O thoughtless man! Why take pride in worldly pelf?
Father, progeny, wife, mother none in the end shall come to
your rescue. (1) (Rahau)
Uproot malignant weeds of evil inclinations and thoughts;
after discarding these, contemplate on the Lord. Guard this
cultivation with prayer, austerity and self-control. Then the
lotus shall bloom and nectar shall ooze from it. (2)
Those who garner devotion throughout twenty seven
phases of the moon; thus each day garner devotion; in the three
phases of life (childhood, youth and old age) keep death in
mind; in the ten scriptures and eighteen Puranas, seek the
limitless Lord; Nanak says that those shall be taken across by
the sole Lord. (3) (26)”
The peasants and the farmer bowed, and touched Guru
Ji’s feet. Guru Ji left for Talwandi.
At Talwandi, Meeting parents after 12 Years.
From Patti, Guru Ji travelled to his parents’ home town
Talwandi after a long travel spanning 12 years period aimed
at preaching the Divine Name. After reaching there, he rested
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outside the town. Mardana was keen to visit his home and
asked Guru Ji’s permission. Guru Ji told him to go but he should
not disclose Guru’s whereabouts. So when he went to his
home, the news spread throughout the town that Mardana had
returned after 12 years. Mardana first went to his home and then
visited Guru’s mother. She asked Nanak Dev’s whereabouts,
but Mardana did not reveal anything because Guru Ji had
forbidden him. So when Mardana made haste to return to the
forest, Guru’s mother understood the he must be going to meet
Nanak Dev. So she followed him and reached where Guru
Nanak sat. As she was meeting her son after a long period of
twelve years, her eyes overflowed with tears of love. Guru Ji
got up and touched her feet. Then Guru Ji’s father also came.
Guru Ji paid his respects to him also. Then both the parents
stressed that he should visit his home but Guru Ji did not agree
and stayed outside. When the parents expressed too much love
and tried to put pressure on him, he told Mardana to play his
rebeck and recited the following hymn recorded as Vadhans
Mahalla 1 Ghar 1 at page 557 of Shri Guru Granth Sahib:-
< siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI
sYBM gur pRswid ] rwgu vfhMsu mhlw 1 Gru 1 ] AmlI Amlu n
AMbVY mCI nIru n hoie ] jo rqy sih AwpxY iqn BwvY sBu koie ]1]
hau vwrI vM\w KMnIAY vM\w qau swihb ky nwvY ]1] rhwau ] swihbu
sPilE ruKVw AMimRqu jw kw nwau ] ijn pIAw qy iqRpq Bey hau
iqn bilhwrY jwau ]2] mY kI ndir n AwvhI vsih hBIAW nwil ]
iqKw iqhwieAw ikau lhY jw sr BIqir pwil ]3] nwnku qyrw
bwxIAw qU swihbu mY rwis ] mn qy DoKw qw lhY jw isPiq krI
Ardwis ]4]1] AMg-557
< siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI
sYBM gur pRswid ] rwgu vfhMsu mhlw 1 Gru 1 ] AmlI Amlu
n AMbVY mCI nIru n hoie ] jo rqy sih AwpxY iqn BwvY sBu
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koie ]1] hau vwrI vM\w KMnIAY vM\w qau swihb ky nwvY ]1]
rhwau ] swihbu sPilE ruKVw AMimRqu jw kw nwau ] ijn pIAw
qy iqRpq Bey hau iqn bilhwrY jwau ]2] mY kI ndir n AwvhI
vsih hBIAW nwil ] iqKw iqhwieAw ikau lhY jw sr BIqir
pwil ]3] nwnku qyrw bwxIAw qU swihbu mY rwis ] mn qy DoKw
qw lhY jw isPiq krI Ardwis ]4]1] AMg-557
Meanings:-
“One used to intoxicants, can not live without as the fish
can not survive without water. Those who are dyed in the love
of their beloved Lord can not live without the Lord. (1).
I sacrifice myself over the name of the Lord. (1) (Rahau).
My Lord is perfectly grown tree giving fruit of nectar of
Divine Name. Those who have partaken are satisfied and I
sacrifice myself over them. (2)’
Although He is invisible yet He is prevailing everywhere.
If you have pond of water inside you, how can you remain
thirsty? (3).
O Lord! You are my ware and capital; Nanak says that
he is Your salesman. One’s doubts and duality shall vanish if
one sings praise of the Lord and prays to Him. (4) (1).”
After staying at Talwandi for some time, Guru Ji
continued on his mission.

rR

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 Chapter 5
Guru Ji’s Third Long Travel of
North and North East.

At Lahore, Meeting Duni Chand.

After leaving Talwandi, Guru Ji reached Lahore and
stayed outside the town near the New Badami Bagh. At that
time a very rich man named Duni Chand lived in Lahore. He
used to collect one crore of financial units of that time called
dam for the royal treasury, hence was having the title karori.
He was a Khatri by caste and was the revenue officer of the
areas adjoining Lahore. His residence was in Chuhatta Bazaar
Jawahar Mal. It is said that Jawahar Mal was one of his
ancestors and the bazaar was named after him. There is a
Gurdwara there in the memory of Guru Ji’s visit.
In those days, the rich people used to display their wealth
by tying small pieces of beautiful cloth outside their houses.
One such piece denoted one lakh rupees. It is said that seven
such pieces were tied outside the house of Duni Chand
meaning that he possessed seven lakh rupees. In those days,
this was a very big sum and therefore, Duni Chand was very
proud of his wealth.
One day, Duni Chand happened to meet Guru Ji and after
listening the hymns being sung by him, he was impressed. Guru
Ji found that Duni Chand was highly egocentric. To correct
him, Guru Ji gave him one small sewing needle and told him
to keep it safely and he would ask for it in the next life. Duni
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Chand took the needle home and gave it to his wife telling her
that Guru Ji will ask for it in next life, so she should store it
carefully. His wife told him that nothing goes with a man after
his death. So he came back to Guru Ji and returned the needle
saying that since nothing goes with a man after death in the
next life, he would not be able to keep it. Then Guru asked
him if he can not take a small thing like a needle with him after
death, how shall his wealth that he had been collecting
accompany him after death? This opened his eyes and he
realised his false ego and mistake. Guru Ji told him that only
Divine name, meditation, altruism and good deeds go with one
after death. Duni Chand was impressed by Guru Ji’s teachings
and fell at his feet.
One day Duni Chand invited Guru Ji at his place. It
happened to be his father’s death anniversary (sharadh). He had
arranged a big feast for holy men and others, so that the virtue
of it goes to his father. Guru Ji told him that at that time his
father was in the incarnation of a jackal and was sitting hungry
for many days in the forest at a particular location. He should
take fish for him. He should therefore go there with fish and
satisfy his hunger. He should not be afraid of him because his
father would recover the human mind and capabilities and talk
to him. When Duni Chand went there, he found the jackal
sitting quiet. Then his father told him that he had sworn not
to eat fish at a ritual ceremony but his desire for eating fish did
not go away. Therefore, even after death and being born as a
jackal, he was craving for fish. Duni Chand offered the fish
to his father and returned.
Then Guru Ji advised Duni Chand that in spite of feeding
the Brahmins and other people after the death, the soul of
parents remains hungry and also does not bring any virtue. One
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must serve the parents when they are alive. Duni Chand fell
on Guru Ji’s feet and became his disciple.
At Kirat Pur, meeting with Peer Budhan Shah.
From Lahore, Guru Ji travelled towards Ropar hills
passing through present Amritsar and Jalandhar districts. After
crossing Satluj River, he sat in a forest on the eastern bank of
the river now known as Kirat Pur. This place was within
Bilaspur state. The Naina Devi shrine was very close to this
place. This place is 23 kms north of Ropar and 10 kms south
of Anand Pur Sahib.
During the time of Guru Nanak Dev, there was a Muslim
holy man Fakir Budhan Shah who lived on that side of Satluj.
He had some goats. Being impressed by Guru’s hymns, he
invited Guru Ji to his hut. He served Guru Ji and Mardana with
goat’s milk and they stayed with him for some time. At the
place sanctified by Guru Nanak Dev, Guru Har Gobind the
sixth Master founded Kirat Pur town. The place of Fakir
Budhan Shah is about one and a half km from Kirat Pur and
quite close to Durbar of Baba Gurditta. The place Guru Ji had
dialogue with Budhan Shah is commemorated by Gurdwara
Charan Kanwal.
At Jawalaji.
From Kirat Pur, Guru Ji travelled eastward and passing
through Suket, reached Mandi town. The word Mandi stands
for market place. This town was located on the junction of
roads coming from Hoshiarpur, Bilaspur, Leh, Yarkand, and
Kangra etc. Therefore traders from all over came from far and
wide places and traded their wares here. Hence the town
became to be known as Mandi. About 16 kms from Mandi is
a water source known as Rivalsar. Passing through Mandi and
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Rivalsar, Guru Ji and Mardana reached Jawalaji in Kangra
district.
In this shrine, there are no idols but there is a natural flame
of a volcano. This flame is worshipped. There are several
mythical stories about this flame. Maharaja Kharak Singh, son
of Maharaja Ranjit Singh donated silver doors to the temple.
Guru Nanak Dev and Mardana came to Jawalaji, stayed for
some time and then travelled eastward towards Baijnath.
At Baijnath (Kirgram).
Leaving Jawalaji, Guru Ji and Mardana travelled towards
Kangra. There is an ancient temple in the town. It is said that
when Lord Shiva performed Tandav dance with the dead body
of his wife, her head and ear fell at the place where the temple
in Kangra is located. Hence this temple is considered very holy.
At the time of Guru Nanak’s visit, Ram Chand was the king
of Kangra. Guru Ji visited the temple and continued his onward
journey eastwards.
Passing through Palam Pur, Guru Ji reached Baijnath
which was known as Kirgram at that time. It is about 17 kms
from Palam Pur. There are two famous temples at Baijnath
wherein are found the written genealogies of rulers of Kirgram.
In the twelfth century, the town of Kirgram and Kir race
inhabited in the area as can be seen in the brass plates found
in Chamba. At the time of Guru Nanak’s visit, the Kir kingdom
was considered subservient to the Kangra ruler. With the
downfall of the Kir rulers, the name of the town changed from
their tribe to that of the temple i.e. Baijnath.
When Guru Nanak reached Kirgram, the king of the day
is said to have invited Guru Ji for meals to his house. After
spending some time in Kirgram, Guru Ji left for Kulu.
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At Manikaran
From Kulu Guru Ji went along a small river to Mani
Karan. It is known for its temple where the ear-rings of goddess
Parwati were lost. There is a hot spring. One saint has built a
very big Gurdwara here to commemorate Guru Ji's visit. There
is accomodation for about two thousand pilgrims in the rest
rooms which are heated with natural gases. The tank is having
warm water and is very pleasant. The hot spring water is used
to cook food and tea is prepared directly in hot spring water
as it is at 990 C. There is a cave where steam is released from
the stones and is very healing for the patients suffering from
breathing problems. There is good road connecting Shri Mani
Karan Sahib Gurdwara with Kulu.
On the Way to Mount Kailash (Sumer Mountain).
From Mani Karan, Guru Ji went to Lahaul and Spiti
valley. Kulu. Spiti is towards north-east of Kulu and Lahaul
is on the west of Spiti. For reaching Lahaul from Kulu, one
has to pass through Rohtang pass. Twenty five miles east of
Rohtang is Chandan Kala pass. Passing through it Guru Ji
reached Spiti region. There is a village named Malana, near the
Chandan Kala pass where Guru Nanak is still remembered as
Nanak Tapa and the tradition of Guru Nanak visiting the place
is current.
Spiti touches Tibet where there are passes, through which
trade had been going through for centuries. These are called
Sprang or Prang passes. It was through these passes that
Zorawar Singh had invaded Tibet in 1841 AD. Guru Ji and
Mardana also took this route and passing through Chomurti and
Boling, reached Mansarovar and Kailash mountains. On this
route, Guru Ji met a number of holy persons called Sidhas.
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 Sumer and Meru are two synonymous words like Spiti
and Piti. In Chinese, Sumer is written as Singh Ling. It seems,
there was a meeting of holy men at Sumer at that time. All the
yogis of Gorakh Nath tradition were there. Col. Dalwinder
Singh Grewal, who had long postings in Sikim and Arunachal
Pradesh, has met a number of Buddhist lamas who have
testified that the Buddhist monks and the King of Tibet also
happened to be at Mansarovar Lake at that time. He has
published his findings in his Punjabi book “So Than Sohava”
in Punjbi, published by S.G.P.C. Amritsar.
The Sidhas, who met Guru Ji at Kailash and Mansarovar
Lake, put many questions to him. They wanted to know how
they had crossed such a difficult hilly terrain. Guru Nanak
replied that they put full faith in God and have been able to
reach here. Then the Sidhas asked how the people living in the
plains beyond the mountains were doing. Guru Ji replied that
anarchy was prevailing in India. The rulers who should be
protectors of the subjects have turned oppressive. Although the
people are no doubt religious, but the lack of Divine
Knowledge had led to hypocrisy and prudery to dominate over
the true spirit of religion. The rulers accepted bribes and evil
was prevailing everywhere. Then in reply to another question,
he told the Sidhas that they had run away and were hiding in
the mountains and there was hardly anybody to guide the
masses on the path of Truth.
On the bank of Mansarovar Lake there are four Tibetan
temples in which the statues of Guru Nanak are also placed and
these statues are also worshipped. This is perhaps why the
Tibetan scholar Tarunga Tulku has said that many Tibetans
believe that Guru Nanak was the incarnation of
Padamsambhava, Padamsambhava Urgian was a resident of
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Swat valley in the North-West of Kashmir. He was an expert
in Tantric knowledge. In the second half of eighth century, he
was living in the hill town of Mandi. He was invited by the
king of Tibet so as to preach Buddhism. He played a special
role in spreading Buddhism in Tibet with great zeal and
success. The Buddhists in Tibet, Ladakh, Sikim and other
North-Eastern areas worship him and his idol is very
conspicuous.
Guru Nanak in Tibet, Sikim and Arunachal Pradesh.
Those who lived in Amritsar in the first half of the
twentieth century must have seen a large number of Tibetan
Lamas coming there in winter months and staying in Guru Ram
Das Sarai. They would be chanting mantras and continuously
rotating the prayer wheel with one hand while visiting Durbar
Sahib. They were devotees of Guru Nanak whom they call
“Nanak Lama”. Now as reported by Col. Dalwinder Singh
Grewal, there is very large number of proofs of Guru Nanak’s
visits to Sikim and Arunachal Pradesh. Col. Grewal has done
great service to the memory of Guru Ji.
In Sikim. at Chhorten Naimala.
At the time of Guru Ji’s visit to Sumer, Tarasung
Deocchung was the king of Tibet. He was trying to construct
a monastery at Sakia. At that time the people of Sakia area were
very bad and were dealing in the worship of evil souls. They
were carnivorous and would eat humans after roasting.
Therefore they were against any religious activity like
construction of the monastery. The King of Tibet therefore
sought help of Guru Nanak Dev to put the people of the area
on the right path so that the monastery could be constructed.
Guru Ji reached there in the ninth month of the Tibetan
calendar. On the request of the local lamas, Guru Ji controlled
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the evil souls and the construction of the monastery progressed
smoothly. To commemorate this event, every year there is a
festival in the monastery when the lamas perform the dance
dressed as ghosts bound in chains, cry and weep and repent
their evil actions.
When Guru Ji reached the place known as Chhorten
Naimala, he was very much impressed by its natural beauty.
In the state of bliss, he spread the 108 beads of his counting
beads in the valley and wherever the beads fell, one lake was
formed. These lakes look like the counting beads. Therefore
Guru Ji named them as Naimala (new mala). Taking this as a
place of worship, the local lamas have made a temple there
called Chhorten (place of worship) Naimala. After this, this
place is also called by this name.
At Muguthang.
From Chhorten Naimala, Guru Ji went to Muguthang
where he stayed for about a week and visited around the place.
According to the local tradition, there were two demons living
in the lake there who were man eaters. The local population
appealed to Guru Ji to release them from the tyranny of the
devils. Guru Ji rolled a big stone from the hill towards the lake.
When the devils saw the stone coming towards them, they came
out of the lake and requested Guru Ji with folded hands to
pardon them. Guru Ji then threw a rope and stopped the stone.
The stone is still hanging in precarious state and has marks of
the rope on it. Both the devils expressed gratefulness to Guru
Ji for pardoning them and saving their lives. Guru Ji advised
them to stop eating humans and advised them to meditate on
the God.
After another devil named Rambha heard the story of
these two devils surrendering to Guru ji, he came and
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challenged Guru Ji. Guru Ji threw a big stone at him. The devil
assumed the form of a mouse and hid under another big stone.
Then Guru Ji started playing with big stones like balls. When
the devil saw this, he was amazed and started peeping at Guru
Ji through the opening. Seeing this, Guru ji threw a stone at
him which hit his nose and got stuck there. The devil Rambha
surrendered to Guru Ji and requested for the third eye because
his two eyes became useless due to the stone stuck on his nose.
Guru Ji granted this request and advised him to do good deeds
and meditate on the God. This is a well known tradition of the
area and on the day of this happening, there is a big fair every
year.
From Muguthang, Guru Ji went the valleys of Kedang,
Serang and Gualang. Kedang valley is full of beautiful
colourful flowers. Guru Ji was very much pleased to see this
valley and named it as “Sunder Vadi” i. e. Beautiful Valley.
In the Gualang valley, there was always heavy fog, clouds, rain
and sharp winds. Therefore Guru Ji named it as “Udas Vadi”
i.e. indifferent valley. When he went to the Serang valley, there
people were always killing animals. Therefore Guru Ji named
it as “Kasai Vadi” i.e. butcher valley. These names of the three
valleys are still prevalent.
Guru Dangmar Tal.
From Muguthang, Guru Ji went to Sora via Giagong and
sat on the bank of a large lake. A number of shepherds came
and sat around him. They complained that during winter
months this lake being located at high altitude gets frozen and
they can not get drinking water. They prayed to Guru Ji for
help. Guru Ji struck the frozen surface of the lake with his
wooden staff. The ice broke and clear shining water came out.
It is said that after that, the water of this part of the lake has
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never frozen and the residents around the area have a
permanent source of water. This lake and the adjoining
mountain are still called Guru Dangmar.
One of the shepherd prayed that they live here at a great
height and in cold climate. So when they go back after long
interval to their homes and families, they experience poor male
power and begged for help. Guru Ji pointed to the lake water
and told him that after drinking the lake water they shall not
experience any sexual deficiency. Now large numbers of
people take away the lake water after filling the bottles and jars.
It is understood that the vehicle drivers put a few drops
of the sacred water of Guru Dangmar in the radiators of their
vehicles and the water does not freeze at sub-zero temperatures.
From Guru Dangmar, Guru Ji reached Thangu where he
stayed for two days. There was foot mark of Guru Ji on a stone
in Thangu. The soldiers of boarder roads organisation, by
mistake blasted the stone and the portion of the stone with foot
marks fell in the Teesta River. This stone was recovered by
Lachen Lama and restored in Lachen Gompha. Here one
memorial Chhorten (place of worship) was constructed in the
memory of Guru Ji’s visit.
After Thangu, Guru Ji went to Lachen and stayed there
for some days. At Lachen, the foot marks of Guru Ji which
fell in Teesta River are restored and worshipped. Here are
stored the Karmandal (metal water pot carried by the saints) and
the formal dress presented by the king of Tibet as thanks giving
after Guru Ji helped completion of monastery at Sakia and the
Gompha at Lavoo. In the Lachen Gompha, Guru Ji is
worshipped with his idol. If you happen to go to Thangu and
Lachen, meet the Lamas there. They have full details of about
Guru Ji’s visit.
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At Chungthang.
From Lachen, Guru Ji went to Chungthang. After
reaching there, he halted on a high mound. The local populace
were surprised to see him as there were hardly any visitors there
from outside their area. After seeing him some people came out
of their huts and stood around him surprised. Before they could
say anything, one very large devil like man threw a big stone
at Guru Ji. When the locals as well as those accompanying
Guru Ji saw the stone coming, they got afraid, but Guru Ji
diverted the coming stone with his finger. The stone got
diverted and rested on the ground. Guru Ji dug his staff in the
ground and said, “He will rest there only”. He climbed the stone
and sat on the top of it. While climbing the stone, Guru Ji’s
foot marks were embedded on the stone. When the people saw
all this, they fell on Guru Ji’s feet.
After some time, Guru Ji took out the cooked rice packed
in banana leaf and started to eat it. Both the rice and the banana
leaf was something new to them as hardly anything was
growing there. When Guru Ji heard their story, he scattered the
rice around and buried the banana leaves near by. After that
this area has become the virtual rice bowl and bananas grow
there in plenty. Sikim now is known as valley of rice.
One old lady requested Guru Ji that the water source was
far away and she was finding great difficulty in fetching water.
Guru Ji searched the corner of the stone on which he was
sitting, and a fresh water spring appeared there. Every body ran
to drink cool water. The villagers constructed a place of
worship there and installed Guru Ji’s idol there for worship.
At Lachung Valley.
From Chungthang, Guru Ji went to Lachung valley. It is
a very cold place and because of snow and cold water, the
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people never took bath. Guru Ji shifted one stone and a hot
water spring emerged from there. Now this is a place of
pilgrimage. From here, Guru Ji went to Lachung Gompha
where the scenes of Guru’s visit to Tibet have been painted on
the walls. From Lachung valley, it is said that Guru Ji also went
to Bhutan via Tibet.
Col. Grewal’s Discussion with Head Lama of Lachen Gompha.
Col. Dalwinder Singh Grewal in his book “So Than
Sohava” has detailed his discussions with the head lama of
Lachen Gompha which is very interesting and informative. I
am therefore giving details of these discussions for the
information of the readers.
Col. Grewal while on posting in Sikim went to Lachen
Gompha accompanied by a Tibetan boy who was the
interpreter. The head lama was of Tibetan origin and was
frequently moving between Tibet and Sikim before 1962
Chinese war. Now it was not easy. When requested about Guru
Nanak’s travelogue in Sikim, he was pleased to describe it
which tallied with the information collected by Col. Grewal
earlier. This proved that the traditions of Guru’s visit to Sikim
were correct.
The Head Lama described that Guru Ji came from Tibet
first to Sakia monastery and then via Guru Dangmar and
Thangu reached Lachen. In these areas, Guru Nanak was
remembered as Nanak Lama and there were many places
commemorating Guru’s visit. Directing towards Gompha, he
said that a number of memorials of Guru Ji have been preserved
inside the Gompha. There is one very costly royal robe
presented by the King of Tibet at Sakia. These robes are
preserved in a glass house so that these can be seen from
outside. The robe is a long gown having blue embroidery on
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it. There are red and blue ceremonial scarves to be worn on
the gown. These are very costly and can be only presented by
royalty. But Guru Ji gave away these to the locals who must
have preserved them with reverence and when Lachen
Gompha came up, they handed them over there for preserva-
tion. There is also a metal Karmandal which is double the size
of water pot normally used by the sadhus. It is also preserved
with reverence in the main altar. The foot marks recovered from
the Teesta River have also been preserved.
He told that previously these foot marks were on a stone
near Thangu and the lamas were going there for their worship.
One year, when they went, they found the stone missing. They
were very much disappointed. After a long search, these were
found in the bed of Teesta River. These were brought in the
Gompha and are now worshipped with great reverence.
Then he showed the statues of Guru Nanak. One of these
is very big eight feet tall. These do not match with our usual
conception of Guru Nanak which is usually based on the
paintings of artist Sobha Singh. These statues are similar to the
Tibetan figures with the exception of hair.
He further disclosed that the information about Guru
Nanak’s travels is available in the Tibetan books and he would
try to obtain these books. It was a difficult job because these
were in Tibet.
It will be a good idea if one of the Sikh organisation
sponsors a programme for an intellectual in Tibet to collect this
material and get it translated in English or any other Indian
language. I am sure some organisation will come forward in
the name of Guru Nanak.
It is understood that visitors from Sikh organisations have
started visiting these relics of Guru Ji.
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Dr. Grewal’s visit to Thangu Gompha.
During Dr. Grewal’s posting at Thangu, he tried to get as
much information about Guru Ji’s visit to Sikim. Therefore he
went to the Thangu Gompha which is about half an hour climb.
The Lama of this Gompha was a Karmapa Buddhist and a
worshipper of Guru Nanak. The Gompha was very beautiful
inside, a fine display of Buddhist art work. The Lama told Dr.
Grewal that there were 1001 statues of Guru Nanak in this
Gompha and it was taking one and a half hour for the worship
of these 1001 statues. While displaying the statues, the lama
said that the Gompha had been saved only by the grace of Guru
Nanak otherwise the glacier hanging over the hill had destroyed
the valley twice.
He confirmed the route adopted by Guru Ji as described
by the other sources. Dr. Grewal has quoted another unnamed
reliable source, according to which there are four branches of
Buddhism in Tibet of which the main are two branches i.e.
Gailugappa and Karmapa Naingmapa. These days Gailugappa
are in majority. The followers of Gailugappa sect wear red
robes and that of Karmapa Naingmapa wear yellow robes. The
followers of Karmapa Naingmapa sect are mainly found in
Nepal, Sikim, Bhutan and Arunachal Pradesh. They are mainly
settled in fifteenth and sixteenth centuries.
In the fifteenth century, the king of Tibet was follower of
Karmapa sect. But the Gailugappa Buddhists revolted against
him. When the king was away to Mount Kailash to attend the
religious meet of the Sidhas, the lamas of Gailugappa sect took
over the rulership of Tibet. That was the time when Guru
Nanak was at Mansarovar. The Sidhas had great influence on
the Karmapa king of Tibet. After the discussions at Kailash
Mansarovar, when Guru Nanak impressed all the other sects,
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the king became devotee of Guru Nanak. He installed Guru
Nanak’s statues in all the Karmapa Gomphas. He invited Guru
Ji to visit Tibet. Guru Ji was in Nepal when the king requested
him to visit Sakia because by that time he had lost control over
Tibet. Guru Ji accepted his request. In Tibet, Guru Ji is known
as Nanak Lama.
Guru Dangmar Lake.
This lake is near Giagong Plato and you reach there from
Thangu. In the high altitudes of Sikim around 20,000 feet, it
is very cold. The temperatures ranges around (-) 30 degrees C.
The original inhabitants of this area depend on yak animals for
their all needs. They live in the tents made with yak skin, they
eat yak meat, drink yak milk and butter, and they make
umbrellas out of yak hair, dresses of yak skin and ride on the
yak. The yak satisfies all their needs.
The lake is located in a valley surrounded by snow clad
hills very close to Tibet boarder. The way to the lake goes along
Teesta River and one has to climb about 20 kms on the hill
route. The lake is at an altitude of 18,000 feet and the
surrounding hills are about 20,500 feet high.
The lake is about one km radius and looks white being
covered with ice. Only at the place where Guru Ji had struck
with his staff, the water was shining green and blue. There are
some white Buddhist flags fluttering on the hills around.
When the yak shepherds saw a man looking different with
a beard with bright face, they understood that this must be a
God sent person. (The men from south Tibet and north Sikim
who frequent this area do not grow beard.) So they thought
some angel had come to solve their problems. Their first request
was that after the snow fall, the water freezes and they do not
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get drinking water. They do not have enough means to burn
fire for melting the ice. Guru Ji examined the surroundings and
found that they had a genuine problem because finding water
below 10 feet of snow on the lake and Teesta River was not
humanly possible. Guru Ji always carried a long wooden staff
while travelling in the hills. It helps one to travel on the soft
snow. Then after examining the lake he dug his staff in the ice
on the lake. Below this, clear water emerged and all the
shepherds became very happy. Guru Ji told them that, after that
it will never freeze. Since that time, while all the lake freezes
in winter but the portion where Guru Ji dug his staff never
freezes. This solved the major problem of the shepherds.
Finding that Guru Ji was an angel sent by God to help
them, one of the shepherds came forward and said that because
of their long stay at great heights and in cold climate, their
capacity to father children diminishes. Thus they have very few
progeny. Guru Ji said that whosoever shall take the water of
this lake will have sufficient reproductive powers. Then the
lake was named Guru Dangmar Tal. Guru Ji further advised
them to keep the lake pure and not to adulterate it. If it was
adulterated, then its healing powers shall be destroyed.
After staying in the huts of the shepherds for a few days,
Guru Ji returned to Thangu via Giagong.
Col. Grewal’s visit to the Lake and construction of
Gurdwara Sahib.
When Col. Grewal got the opportunity to visit Guru
Dangmar Lake, he travelled from Giagong to the Lake. The
scene at the Lake was breath taking. Some part of the Lake
was covered with ice and the remaining portion was bright
shining water. The reflection of snow clad hills in the water was
heavenly.
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 He took one sip of the holy Lake water and had wonderful
vibration throughout his body and was charged with energy.
His eyes brightened. Then he sprinkled some water on his face.
He forgave the idea of a bath in the Lake as it might pollute
the water. Then he went around the lake covering about 3kms
distance.
Since he had to perform his official duty for which he had
to climb a steep hill with about 2000 feet climb, he left for the
hill top. The Lake water charged him so much that he could
climb the top in about two and half hour which was taking
normally seven to eight hours. The downward journey could
be completed in just one hour. On that day, although he went
up and down the steep hill and worked whole day, he did not
take any food but still he did not feel hungry. This was the effect
of the nectar of holy Guru Dangmar Lake.
On the return to his base, he discussed with his Brigade
Commander Brigadier Sachdev about building a memorial in
the form of a Gurdwara at the Lake. After discussions, it was
decided to build a Gurdwara and a bathroom so as to avoid
bathing in the Lake; because that may pollute the holy water.
Soon the construction work was started and the Gurdwara and
the bath room were completed. A unit of Punjab regiment was
posted nearby to look after the Gurdwara Sahib. One copy of
Guru Granth Sahib was brought from Siliguri by helicopter and
soon a helipad was also constructed nearby. Arrangement for
tea and snacks was also made so that the visitors could be
protected from extreme cold conditions.
Slowly, news about the Lake spread through out the
Indian Army. People started taking water first in bottles and
then in jerry cans. Some people even started bathing in the
Lake. This created apprehension about the purity of the Lake.
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The tradition of the powers of this Lake water spread so far
and wide that the drivers of the vehicles would add some of
the Lake water in the radiators of their vehicles and they found
the radiator water did not freeze even at (-) 30 degrees C.
With increase in the army presence in the area, the number
of the visitors also increased. A metalled road from Giagong
was made and it was named as “Guru Nanak Marg”. A military
bus was started from Gangtok to Giagong and it was named
“Guru Nanak Express”. In the Giagong Plato, world’s highest
golf course also came up. The Buddhists started an annual fair
in this place to commemorate Guru Nanak’s visit which was
attended by people of all religions. Slowly a Hindu temple was
also constructed. The number of visitors increased so much that
the Lake water started becoming polluted. Seeing this, some
controls were imposed on the number of visitors. Slowly, these
controls became very strict. Now one has to take permission
from Army Head Quarters and the Sikim government.
For going to Guru Dangmar Lake from Delhi, you can
reach Siliguri by any Assam bound train and stay in the
Gurdwara at Siliguri or in a hotel. Next day, go to Gangtok
by bus and stay in Tibet hotel or in the Gurdwara. From
Gangtok to Chungthang the journey can be covered by a jeep
and from there you can go to Thangu and Guru Dangmar. The
hot water springs and Lachung can also be visited.
From 1995 to 1997, the groups of Sikh pilgrims arrived
here from Delhi but in 1998, the permission was denied. A
rumour was that this strictness was due to defence consider-
ations. Perhaps the local Karmapa Buddhists pressurised the
Government to create problems for the Sikh visitors so that they
can have monopoly over the Lake. Now there is no body to
look after the Gurdwara Sahib.
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 It is imperative that this important historical and religious
heritage of our secular country must be preserved. To maintain
the purity of the place, the number of visitors could be limited
but there should not be any total ban. Since this place is difficult
to reach, it will be better if the Indian Army takes over the
maintenance of the Sikim Gurdwaras. This will take care of
defence requirements as well the Sikh sentiment.
My other suggestion is that every Sikh organisation
maintaining Gurdwaras in Sikh populated areas like Punjab,
Haryana, Delhi, U.P., Bombay etc should set aside some
portion of their budget for taking care of far flung heritage
Gurdwaras in Rajasthan, N.E. States and South India and some
foreign countries. It will be better that such places are listed and
adopted by the organisations so that no duplication or neglect
takes place. This could be done the way the Christians are
managing the churches which have been listed and well
managed all over the world irrespective of the denomination.
The Nirmalas and Udasi organisations should also be
involved since they have been doing the service so far.
Unfortunately, instead of being grateful to them for preserving
the heritage so long, some ill informed and over zealous people
threaten non-Akali organisations. If the Sikhs quarrel among
themselves; how can they spread Guru Nanak’s message of
peace and universal brotherhood of all beings as the children
of same God?
Guru Ji in Arunachal Pradesh.
In the extreme north east of India, the last village of Siang
district of Arunachal Pradesh, close to Tibet boarder is Segong.
This village is inhabited by Memba tribe people who came from
Tibet. They were devotees of Guru Nanak. Perhaps they were
the Karmapa Buddhists who left Tibet after the Karmapa
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Buddhist ruler was overthrown by the Gailugappa Buddhists.
Guru Nanak Dev must have helped them to settle here. Their
main occupations are cutting the trees and make planks out of
it and hunting. At the time of Col. Grewal’s visit there, the
nearest road was ten days journey away. The daily necessities
were air dropped.
One day at about at 6.30 P.M., (it becomes dark there by
4.30 P.M.) the village head came to Dr Grewal with the request
that one young man was suffering from severe stomach pain
so he should help by giving some medicine. (Dr. Grewal is not
a medical practitioner). Dr Grewal had the emergency medical
kit with him, so he took it and accompanied the village head
to the village. When he examined the young man, he found his
abdomen swollen with gas accumulation. So he wanted to
administer the appropriate tablets. Then he found that there was
a lama sitting and praying who stopped him. The lama told him
to wait for his prayer to end before administering the medicine.
Grewal sat down and started listening to the prayers. He heard
the names like Shiva, Lord Budha and Nanak Lama being
uttered. After the prayer was over, he asked the lama as to
whom he prayed. Was he praying to Lord Buddha? The lama
said, “No, we pray to our guru, Guru Nanak”. Then on further
questioning, he told that this prayer was taught to him by his
master and that it was continuing through ages. The first master
had met Guru Nanak and then the tradition continued through
generations. On further questioning he clarified the historical
details.
He said, “We worship Lord Buddha, Lord Shiva and also
Nanak Lama. We have the statues of all of them in our
Gompha. Earlier there was a very big Shiva temple there. Saints
used to come here from long distances for pilgrimage. Guru
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Nanak also came. He had discussions with the saints. Then
because of the beauty of the place, he meditated here for long
time. Afterwards, an earthquake caused heavy floods and the
temple was destroyed. When the Lamas came, they constructed
a Buddhist temple where we are worshipping all the three i.e.
Buddha, Shiva and Nanak Lama.”
When Dr Grewal asked him as to why they worship Lord
Shiva and Guru Nanak, he clarified that Lord Shiva had done
meditation there. Guru Nanak also meditated in the forests of
Pemoshubu about 16 kms away. Once while he acoompanied
by two companions was meditating, some wild bear attacked
him and his two companions. As God would have it, the stone
on which they were sitting, took them in its lap. It is a very
large stone and there is an impression of the three of them on
the stone (like that in Gurdwara Pathar Sahib in Leh.) An
annual fair is held there every year for three days in the month
of March and all the people of the valley attend the festival.
Next day Dr. Grewal accompanied by the lama went to
see the places visited by Guru Ji. On the way, the lama showed
the white flags with the typical Sikh symbol of chakra, swords
and a dagger and said that these are all Guru Nanak’s flags.
It is surprising that in this remote place the Sikh symbol carrying
flags were there. Because this Sikh symbol was adopted during
the time of Guru Gobind Singh, it means that some Sikh saints
like Nirmalas or udasis must have visited this place and updated
the people about Guru Gobind Singh’s mission as successor to
Guru Nanak Dev. I think, the greater possibility is that the
Karmapa Buddhists who used to visit Amritsar every year in
winter months must have carried the tradition of flag and other
symbols of Guru Nanak’s mission.
After walking for one and a half hour, and after going
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down wooden steps, they reached a place where there was a
big stone covered on the sides with clothes with something
printed on them but it had faded. The lama took out the drum
with beads tied to strings as shown in Lord Shiva’s paintings
and started praying. The stone had three human bodies carved
in it very delicately and clearly. It must be a natural
phenomenon as it was humanly difficult to carve out the figures
so well. It showed Guru Nanak with two companions. The
lama narrated the story, “Guru Nanak and his companions
while sitting on this stone were meditating. The wild bear saw
them and came to attack them. The stone rose higher and took
them in its lap thus their bodies became engraved in it. The bear
jumped but could not reach them and finally left.” He further
showed the place where the worship was performed. He told
that a big fair was held every year on the day Guru Ji had come
there. People go around the whole area which takes about three
hours. On that day meals are prepared there which are served
to all the visitors free.
After coming down the wooden steps again, they walked
for another half an hour; they reached entrance to a tunnel by
the bank of a rivulet among big boulders. The lama said,
“Through this gate only the pure minded person can pass, he
may be any fat but a person with impure mind cannot pass
however thin he may be. I have seen this with my own eyes.”
After passing through the entrance, they came to a small
hill water way. There was a small pond. The lama directed
towards the water and said, “Whatever you want to know, think
it in your mind. Then you look into the water and seek the
answer. You will get the answer.” This was a very beautiful
scene having snow clad hills, valley with thick forests, vast
expanse of wild flowers and sparkling water can be the dream
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of a writer or an artist. It was a great gift of God to the world.
No wonder Guru Ji chose the place for his meditation and
stayed there for a long period.
Then the lama showed Dr Grewal a tunnel which was one
mile long where Guru Ji meditated after returning from
Pemoshubu. He mentioned that Guru Ji brought the local
population there from Tibet and settled them at that place. It
is quite possible that the ancestors of these people were
Karmapa Buddhists who had to leave Tibet and Guru Ji must
have helped them to settle here. Since they were devotees of
Guru Nanak, therefore the tradition continued. The lama told
that an annual fair near 23 March was held there to
commemorate Guru Ji’s visit.
On the return journey, he showed the ruins of the Shiva
temple where Yargpachu River had spread the stones. The new
Gompha is on the hill which takes about 25 minutes to climb.
There was the Sikh flag on the main gate, a Shiva Linga in
the veranda and beautiful paintings on the walls made by artists.
There was a very big Sikh flag on the roof. Inside the Gompha,
there was a painting of Guru Nanak along with Buddhist
paintings. The lama performed Aarti of Lord Budha and Guru
Nanak with the same devotion. Dr Grewal mentions that he
was moved with emotion when he saw that it was real devotion
which broke the walls of narrow sectarian divide and showed
true faith. The differences arise where there is greed. Here it
was pure devotion. If the whole world follows this concept,
there would be no religious fights.
The army managed to construct a Gurdwara there. Now
there is a sixteen kms long road from Manchukha to Gurdwara
Sahib and also an air port near by.
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At Pemoshubu (Arunachal); Guru Nanak’s place of meditation.
In the local dialect, Manchukha means health giving
water. This is the abode of Karmapa Buddhists uprooted from
Tibet. Tibet is only 20 kms from there. It is a Tehsil headquarter
of west Along District. It has about 15 small village hutments
and an air outlet from the area. For going out of the valley, one
has to cross high mountains and the journey may take more than
seven days.
Construction of Gurdwara in the valley of flowers.
Guru Ji came from Tibet and reached Manchukha via
Samia monastery and meditated in the valley of flowers. This
valley has colourful flowers spread over vast expanse of many
miles. The army men decided to construct a Gurdwara in the
valley. The Karmapa carpenters cut some wooden planks for
the building. The army jawans transported the construction
materials from Serang to Pemoshubu. In a period of three
months, three rooms were completed. In one room, Guru
Granth Sahib has been kept, one room is for the free kitchen
and third room is for the priest.
For the construction materials, Col. Grewal’s wife Mrs.
Gur Charan Kaur contributed a lot and the Air Force pilots
extended full cooperation. She managed the funds, purchased
the corrugated iron sheets, nails, saws, hammers and other tools
and these were transported by air from Mohan Bari air port of
Dibrugarh in Assam. The Gurdwara building was designed
according to the local custom and the people liked it very much.
All this work was completed by the army men belonging to
all states and religions with only two Sikhs i.e. Col Grewal and
Major B.S. Gill. It is one of the finest example of religious
devotion and cooperation of Indian soldiers.
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 After completion of the building, Col. Grewal brought one
copy of Guru Granth from the Army Gurdwara and installed
in the new building. He used to travel 16 kms daily to perform
morning and evening religious routine in the Gurdwara. He
trained one local lama to read Guru Granth Sahib and perform
the morning and evening formal prayers. The local lama took
very keen interest and soon became an expert. Later a regiment
of Engineers who were mostly Sikhs from Punjab were posted
there and they contributed greatly in serving the Gurdwara.
There was tradition of a fair and free kitchen at Pemoshubu on
22nd to 24th of March to commemorate Guru Nanak Dev’s visit
there. The army arranged free kitchen (Langar) there. Again
Baisakhi was celebrated in the new Gurdwara on 13th April.
In due course, a road has been constructed between Manchukha
and Along. Now the journey which used to take seven days
can be completed in a matter of a few hours.
I sent one copy of Col. Grewal’s book “So Than Sohava”
along with my books of translation of Japji Sahib, Sukhmani
Sahib, and Bani of Bhagats enshrined in Guru Granth Sahib
and The Gospel of Sikh Gurus to Gen. J. J. Singh Honourable
Governor of Arunachal Pradesh. He was very happy, thanked
me and confirmed that he visited the Gurdwara and would do
his best to look after it. My books are available from All India
Pingalwara Charitable Society Amritsar free of cost.
Guru Nanak Dev in Ladakh region.
Guru Ji at Hemus Monastery: From Sikim and Arunachal
areas, Guru Ji must have returned via Tibet and Kailash
Mountains and from there he went to Ladakh and Kashmir
following the route through Chusul. He went to Upashi town
and then to Karu which is 32 kms off Upashi. On the south-
east of Karu, there are two villages the inhabitants of which
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worship only Guru Nanak. They worship no gods or goddesses
beside him. This confirms Guru Ji’s visit there but no shrine
could be found.
On the east of Karu, Hemus is the oldest habitation of
Ladakh. There is a tradition that the foundation of the Hemus
monastery was laid by Guru Nanak. There is a stone there
where Guru Ji sat and held the dialogue. It is said that Guru
Ji meditated on this place for some time. Hemus is 40 kms south
of Leh, the capital town of Ladakh.
From Karu and Hemus, Guru Ji went parallel to the Indus
River to Iskardu located on the bank of Indus River.
At Leh; Datan Sahib.
In the main bazaar of Leh, there is holy tree commemo-
rating the visit of Guru Nanak Dev. It is said that there were
no trees in this area being a cold desert, people requested Guru
Ji about lack of plants. Guru Ji was brushing his teeth with a
green twig at that time. The tradition is that he dug the twig
in the earth and it grew into a huge big tree. This tree is still
there and is reverentially called “Datan Sahib”. People take
away the bark and branches of the tree as Prasad offering. Now,
thanks to the defence forces, there is lot of greenery in the
region.
At Pathar Sahib on the Leh- Srinagar Road.
About 25 kms from the Leh airport on the Srinagar route,
Gurdwara Pathar Sahib is located on the road. As per tradition,
there was a monster living in the area that used to trouble the
people. The people were in great distress but could not do
anything. When Guru Ji went there, they requested him for
help. Guru Ji advised the monster not to trouble the people. The
monster was not happy with this and took it as an offence. So
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he wanted to kill Guru Ji. Guru Ji was sitting in the vally down
below the hill. The monster rolled down a big boulder so that
Guru Ji would be crushed under it. But the stone became soft
like wax and became hollow around Guru Ji without doing any
harm. Then the monster himself came down to check whether
Guru Ji was dead or not. He was surprised to see that Guru
Ji was absolutely unharmed. Then he tried to push the stone
with his foot to move it further to crush Guru Ji. The stone did
not move but became soft and his foot got embedded in the
stone. Then the monster realised that Guru Ji was not an
ordinary person. He apologised and became a disciple.
Now the stone is preserved and you can see the hollow
space where Guru ji was sitting. The depression on the stone
made by the monster’s foot is also very clear. The Gurdwara
has been constructed there by the army where tea and food is
served to all visitors. The place is conspicuous as, while going
from Leh, the Gurdwara is on the right side and on the left side
is Nishan Sahib on the top of the hill. It is said that the monster
was on the place where Nishan Sahib is there.
I visited Leh and paid my obeisance at Pathar Sahib and
Datan Sahib. I also visited Hemus monastery. My hosts Lama
Jamyang Dorje and Mrs Lopsang Dolma (Lamo) of Choglam
Sar are very well known healers all over India and people come
to them even from foreign countries. Mrs Dolma can see and
take out the diseased part inside the body by sucking with the
help of a small tube. Thus the gall bladder and kidney stones
if not very big can be removed without even the patient having
any feeling. She will just take out the stone and give it to you.
It is all gift of God.
Incidentally, the Choglam Sar was the worst affected area
in the floods and hill slides of Leh in 2010. The mud and huge
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stones came down the hills rushing damaging the buildings and
flooding the roads. All the houses were completely destroyed.
Only the house of Lama Dorje and his wife survived. They did
lot of relief work to help and re-establish the sufferers. Now
the local people bow to their house while passing in front of
it.
Lama Dorje told me that the people of Ladakh called Guru
Ji as Nanak Lama and worshipped him. He said that there is
custom in the local population that the produce of any crop is
first offered at Pathar Sahib before it is used for domestic
consumption. All the local people stop on the road and prey
before proceeding further. The magnet hill is also near by on
the same road about 8 kms ahead.
Guru Nanak at Amar Nath cave.
From Pathar Sahib, Guru Ji went to Iskardu. There was
a historic Gurdwara there till 1947. Now it has gone to
Pakistan. From Iskardu, he went to Kargil. At Kargil, there is
a Gurdwara and temple side by side. About 80 kms from Kargil
is Drass which is quite close to Zojila Pass. Crossing Zojila
Pass, Guru Ji came to Baltal town and reached the famous
Hindu Pilgrimage centre of Amar Nath.
The Amar Nath temple is situated in a mountain cave
where water seeps down all the time. It freezes before falling
down thus forming a natural ice lingam. During the pilgrim
season, a very large number of people visit the shrine for which
arrangements are made by the J and K Government.
From Amar Nath, Guru Ji travelled to Pahalgam and from
there to Matan near Anant Nag. Matan was known for ancient
temple of Martand which was razed to ground by the Muslim
rulers. A little away from the Martand temple are water springs.
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Guru Ji took his seat near them. There is a Gurdwara there. At
the time of Maharaja Ranjit Singh, six volumes of Guru Granth
Sahib used to be installed at the place where Guru Ji had rested.
That dharamsala has since fallen down and Guru Granth Sahib
is now installed in a newly constructed room. Matan and Martand
are quite close to Anant Nag now known as Islamabad which
is a major city of Kashmir. Even these days the Pandas of Matan
maintain record books of the visitors and their ancestors (vahis)
like their counterparts at Hardwar and Puri.
Meeting with Braham Das at Matan.
At the time of Guru Nanak’s visit, there lived a Brahmin
named Braham Das at Bij Bihara. He was very proud of his
knowledge. He had collected a very large number of books and
was ever ready for discussions with any saint or fakir who visited
that area. As soon as he learnt that a fakir had come, he came
prepared with lot of books for discussion with Guru Ji.
When Braham Das saw Guru’s attire, he asked why Guru
Ji was wearing leather. How was he living? Why was he not
following the code set by Shastras? Guru Ji replied that there
was no need to perform any rituals. The only thing required
is to remember the Lord who has created the universe, this
manifest world, and made the earth and sky etc.
Then Guru Ji recited the following hymn recorded in Guru
Granth Sahib as Vaar Malar Ki; Sloke Mahalla 1 and followed
by a Pauri at page 1279:-
mhlw 1 ]
hyko pwDru hyku dru gur pauVI inj Qwnu ] rUVau Twkuru nwnkw
siB suK swcau nwmu ]2] pauVI ] AwpIn@Y Awpu swij Awpu
pCwixAw ] AMbru Driq ivCoiV cMdoAw qwixAw ] ivxu QMm@w ggnu
rhwie sbdu nIswixAw ] sUrju cMdu aupwie joiq smwixAw ] kIey
200
rwiq idnµqu coj ivfwixAw ] qIrQ Drm vIcwr nwvx
purbwixAw ] quDu sir Avru n koie ik AwiK vKwixAw ] scY
qKiq invwsu hor Awvx jwixAw ]1] AMg-1279
mhlw 1 ]
hyko pwDru hyku dru gur pauVI inj Qwnu ] rUVau Twkuru nwnkw
siB suK swcau nwmu ]2] pauVI ] AwpIn@Y Awpu swij
Awpu pCwixAw ] AMbru Driq ivCoiV cMdoAw qwixAw ] ivxu
QMm@w ggnu rhwie sbdu nIswixAw ] sUrju cMdu aupwie joiq
smwixAw ] kIey rwiq idnNqu coj ivfwixAw ] qIrQ Drm vIcwr
nwvx purbwixAw ] quDu sir Avru n koie ik AwiK vKwixAw ]
scY qKiq invwsu hor Awvx jwixAw ]1]
AMg-1279
Meanings:-
"There is one destination and only one door (that of the
Lord) and the Guru is the step ladder to reach there. There is
only one highest Lord and all the comforts and bliss can be had
only by remembering His Name. (2)
Pauri. He created his Self and realised Himself. By
separating the sky and the earth, He spread the canopy. He
holds the sky without pillars by His Ordinance. He then created
sun and moon whose light is pervasive. Then by a wondrous
miracle He made night and day. Then the holy bathing spots
were instituted for holy baths, discourses and celebrating sacred
days. There is none equal to Him and what can one say to
describe him? He is eternally seated on the throne, the rest is
all evanescent. (1).”
After hearing this, Braham Das bowed to Guru Ji, paid
his obeisance. After a short stay at Matan, Guru Ji resumed his
journey to Anant Nag and Sri Nagar.
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On Way to Punjab.
From Matan Guru Ji went to Anant Nag and further to
Sri Nagar a distance of about 64 kms. The town of Sri Nagar
was founded by Emperor Ashoka. The temple of Shankracharya
is located on the hill top over looking the town. Guru Nanak
is said to have met many yogis there, held discussions with
them and resolved their doubts like that of Braham Das. There
is no historic Gurdwara in Sri Nagar at present but there is an
Udasi Dera (centre) in memory of Baba Sri Chand the elder
son of Guru Nanak.
From Sri Nagar, Guru Ji went to Baramula on the bank
of Jehlum River about 56 kms from there. Across the river, near
Baramula, there is a shrine in the memory of Guru Nanak at
Harmukh Ganga which confirms his visit to this place. Guru
Ji then travelled close to Kulahal via Uri. From there, Guru Ji
travelled to Kaliansar where there was a Gurdwara in the
memory of his visit. From there Guru Ji came to the place
known as Hasan Abdal or Panja Sahib.
At Panja Sahib.
Hasan Abdal is about 32 kms east of Attock. Here a
shepherd by the name Hasan had got an inn constructed for
the travellers. The word “Abdal” means “the blessed one”,
perhaps this was the reason that the town came to be known
as Hasan Abdal. When Guru Ji went there, Hasan was grazing
cattle. He offered milk to Guru Ji and Mardana and looked after
them. The tomb of Hasan is still there.
On another hill close by, there lived a Muslim fakir by
name Wali Qandhari. He belonged to Rafizi sect of Shia
Muslims tradition. According to a tradition, he was very proud
and wanted all the population around to accept him as their
mentor. There was a water spring on the top of the hill where
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he was living. Therefore he controlled the water of the fountain
and refused water to those who did not accept him as their
mentor.
When Guru Ji met him, he did not show the normal
courtesy. So Guru Ji climbed down the hill and rested there.
It is said that Mardana felt thirsty and requested Guru Ji for
water. He told him to go up the hill and request Wali Qandhari
for water. Mardana went up and requested for water. The fakir
asked him as to who was his master. Mardana told him that
Guru Nanak was his master. Then Wali Qandhari told him to
go and ask for water from him. Mardana returned disappointed
and told Guru Ji what had happened. Guru Ji gave him a stick
and told him to go up to the water spring and come down by
dragging the stick on the ground. When Mardana did that, the
water spring came down and dried up at the hill top. Seeing
this, Wali Qandhari was enraged and he rolled down a big
boulder stone at Guru Ji with the intention to kill him. There
were no trees on the hill then as even to-day to stop the boulder
en route. Guru Ji simply put his hand and the stone stopped
there.
When Mardana started playing his rebeck and started
kirtan, the fakir came down and bowed to Guru Ji. He asked
Guru Ji as to what was his name. Guru Ji said, “Believer in
God”. Then the dialogue went on. Guru Ji told him that quarrels
between the Shia and the Sunnis are uncalled for. All the saints
are God’s men therefore the saints of all sects should be
respected.
The impression of Guru Ji’s hand got embedded on the
stone which is still there. Maharaja Ranjit Singh of Punjab got
a beautiful Gurdwara and a tank constructed there to
commemorate Guru Ji’s visit to the place.
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Meeting with Yogi Bal Nath.
Hasan Abdal was located on the kutcha road which led
from Peshawar to Lahore. Later on Sher Shah Suri strength-
ened it and planted trees on both sides. He also built inns and
wells etc for the convenience of the travellers. Guru Ji left
Hasan Abdal and reached Tilla Bal Gudain. Here was centre
of Yogi Bal Nath in Sindh Sagar Doaba. The yogis came to
this place from far off distances for visit to the centre. Guru
Nanak Dev reached there and rested at a place some distance
away from the centre of the yogis. When Bal Nath learnt that
a holy man had come, he went to Guru Ji and brought him to
his centre. He gave lot of respect to Guru Ji. In an exclusive
interview, he asked Guru Ji as to who his preceptor was and
what was his path to salvation? Guru Ji in reply recited the
following hymn recorded Ram kali Mahalla 1 at page 878 of
Shri Guru Granth Sahib:-
rwmklI mhlw 1 ]
hm folq byVI pwp BrI hY pvxu lgY mqu jweI ] snmuK isD
Bytx kau Awey inhcau dyih vifAweI ]1] gur qwir
qwrxhwirAw ] dyih Bgiq pUrn AivnwsI hau quJ kau
bilhwirAw ]1] rhwau ] isD swiDk jogI Aru jMgm eyku isDu
ijnI iDAwieAw ] prsq pYr isJq qy suAwmI AKru ijn kau
AwieAw ]2] jp qp sMjm krm n jwnw nwmu jpI pRB qyrw ]
guru prmysru nwnk ByitE swcY sbid inbyrw ]3]6]
AMg-878
rwmklI mhlw 1 ]
hm folq byVI pwp BrI hY pvxu lgY mqu jweI ] snmuK isD
Bytx kau Awey inhcau dyih vifAweI ]1] gur qwir qwrxhwirAw ]
dyih Bgiq pUrn AivnwsI hau quJ kau bilhwirAw ]1] rhwau ]
isD swiDk jogI Aru jMgm eyku isDu ijnI iDAwieAw ] prsq
204
pYr isJq qy suAwmI AKru ijn kau AwieAw ]2] jp qp sMjm
krm n jwnw nwmu jpI pRB qyrw ] guru prmysru nwnk ByitE swcY
sbid inbyrw ]3]6] AMg-878
Meanings:-
“I am a boat laden with sins, lest it may sink due to being
shaken with winds (distractions towards negative actions).
O Lord incarnate! We have approached You; we wish to
have sight of You, do grant us exaltation. (1)
O Master saviour! Save us.
Grant us perfect devotion to the Eternal Lord, I am
sacrifice to You, (1) (Rahau).
The true Sidhas, Yogis and mendicants are only those who
have meditated solely on conferrer of attainments.
Those getting realisation touch the Lord’s feet and attain
union. (2)
O Lord! I do not know how to do repetition of texts,
austerity, self restraint or rituals. I only know how to utter Your
name.
Nanak says that he met the image of the Supreme Being,
the Master, by His holy Word, all his doubts were set at rest.
(3) (6)”
Yogi Bal Nath was highly impressed and influenced after
listening to this hymn. He also said that Guru Nanak had
realised God and devotion was the only way to God realisation.
Guru Ji stayed there for some time. The impression of Guru
Ji’s feet is there where Guru Ji had sat. There was a small
Gurdwara there and before the partition it was looked after by
sadhus.
A little distance away from this Tilla there is the famous
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fort of Rohtas which is about 5 kms from Dina Railway Station.
This fort was built by Sher Shah Suri after Guru Nanak’s visit.
After this fort, now this town is also called Rohtas. Near this
fort, there is a fountain called Choha Baba Nanak. This is said
to be a memorial of the time of Guru Nanak as it is said, Guru
Nanak brought the spring out by picking up a stone.
At Sialkot, meeting Bhai Mula Khatri.
From Tilla Bal Gudain, Guru Ji and Mardana travelled
towards south east what was known as Shah Rah or the Royal
Road. After crossing Jehlum and Chenab Rivers, they reached
Sialkot. It was an ancient town and it is said that it had been
capital of entire Punjab in the past. Guru Nanak and Mardana
stayed outside the town under a berry tree. On this site, there
is a Gurdwara which was a popular place of pilgrimage before
partition of the country.
While Guru Ji rested there, he sent Mardana to the town
with two paisa coins to purchase “Truth” and “Falsehood”.
Mardana visited all the shops but no one responded to his need.
There was one shop keeper named Bhai Mula, he took two
pieces of paper and wrote “death is truth (reality)” on one paper
and on the other “life is falsehood (transient)”. He gave the two
pieces of paper to Mardana who took them to Guru Ji. Guru Ji
was very much impressed and he came to meet Bhai Mula at his
shop. He had discussions with Bhai Mula and told him that he
had realised the reality of life. Bhai Mula said that he had not yet
learnt much of Truth but he should be able to with his guidance
and grace. He was so impressed that he got prepared to accom-
pany Guru Ji on his journey. Guru Nanak stayed at Sialkot for
some time and then travelled further towards Multan.
On a subsequent visit to Sialkot, Guru Ji sent Mardana to
call Bhai Mula. By this time, Mula had got married. When his
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wife came to know about Guru Ji coming to Sialkot, she
became worried that Mula may again go away with him. So
she called him home from the shop and hid him in the fire wood
store. When Mardana went to the shop, he was told that Mula
had gone home. Then Mardana went to his home and inquired
about Mula. His wife said that he was not at home. Mardana
returned to Guru Ji and reported to him. Guru Ji said that Mula
was aware of truth about death earlier but now after marriage,
he is lost in the falsehood of the life. After some time, news
came that Mula had died of snake bite in the fire wood store.
Discussions with Mian Mittha.
Guru Nanak accompanied by Mardana and Bhai Mula left
Sialkot for Talwandi. On the way they reached Kotla Mian
Mittha. A spiritually enlightened fakir named Mian Mittha lived
there. Guru Nanak Dev stayed outside the town. When Mian
Mittha learnt about the holy visitors, he came down and had
long discussions with Guru Ji and said,
“...........The first name is of Khuda, then of the Prophet
(Mohammad); If Nanak recites Quran, he will be accepted in
the Divine Court.”
Guru Nanak replied; “First comes Khuda’s name, Prophet
stands at His door. O Shaikh! Cultivate nobility, only then you
will earn acceptance.”
Mian Mittha said that just like a lamp can not be lighted
without oil; salvation can not be had without Prophet and union
with God can not be realised. These questions and answers are
recorded as Siri Rag Mahalla 1 Ghar 5 at page 25 of Shri Guru
Granth Sahib:-
isrIrwgu mhlw 1 Gru 5 ]
ACl ClweI nh ClY nh Gwau ktwrw kir skY ] ijau swihbu
rwKY iqau rhY iesu loBI kw jIau tl plY ]1] ibnu qyl dIvw ikau
207
jlY ]1] rhwau ] poQI purwx kmweIAY ] Bau vtI iequ qin pweIAY ]
scu bUJxu Awix jlweIAY ]2] iehu qylu dIvw ieau jlY ] kir
cwnxu swihb qau imlY ]1] rhwau ] iequ qin lwgY bwxIAw ]
suKu hovY syv kmwxIAw ] sB dunIAw Awvx jwxIAw ]3] ivic
dunIAw syv kmweIAY ] qw drgh bYsxu pweIAY ] khu nwnk bwh
lufweIAY ]4]33] AMg-25-26
isrIrwgu mhlw 1 Gru 5 ]
ACl ClweI nh ClY nh Gwau ktwrw kir skY ] ijau swihbu
rwKY iqau rhY iiesu
esu loBI kw jIau tl plY ]1] ibnu qyl dIvw
ikau jlY ]1] rhwau ] poQI purwx kmweIAY ] Bau vtI iequ
qin pweIAY ] scu bUJxu Awix jlweIAY ]2] iehu qylu dIvw ieau
jlY ] kir cwnxu swihb qau imlY ]1] rhwau ] iequ qin lwgY
bwxIAw ] suKu hovY syv kmwxIAw ] sB dunIAw Awvx
jwxIAw ]3] ivic dunIAw syv kmweIAY ] qw drgh bYsxu
pweIAY ] khu nwnk bwh lufweIAY ]4]33] AMg-25-26
Meanings:-
“God is above any deceit and therefore can not be
deceived by any body. Nor He can be harmed by any sword.
Live as per the God’s will. But as a human being my mind is
wavering (and is not stable or one pointed). (1)
Therefore how can the lamp (of God’s realisation) be
lighted without the oil (of Prophet)? (1) (Rahau)”
Then Guru Ji replied; “Let man live life as guided by the
scriptures and the wick of the fear of God be put in the lamp
of self. Let this wick be lighted with the realisation of holy
Truth. (2)
In this way, the oil lamp shall be lighted. In this light the
union with God shall come out. (1) (Rahau).
As the self is penetrated with holy word, joy comes with
208
devotion to God. Know that the whole word is evanescent. (3).
Serve the God’s creation in this world, and then you shall
get a place in the Divine portal. Nanak says, and then you may
gambol in that joy. (4) (33)”
Then Mian Mittha asked; which is that Quran the reading
of which would earn a man acceptance? Which is that austerity
which helps union with God? Which is that Roza and Namaz
which shall make our mind to concentrate on God.
Guru Nanak replied in the following hymn recorded as
Majh ki Vaar Sloke Mahalla 1 at page 140- 141 of Shri Guru
Granth Sahib:-
sloku mÚ 1 ]
imhr msIiq isdku muslw hku hlwlu kurwxu ] srm suMniq sIlu
rojw hohu muslmwxu ] krxI kwbw scu pIru klmw krm invwj ]
qsbI sw iqsu BwvsI nwnk rKY lwj ]1] mÚ 1 ] hku prwieAw
nwnkw ausu sUAr ausu gwie ] guru pIru hwmw qw Bry jw murdwru
n Kwie ] glI iBsiq n jweIAY CutY scu kmwie ] mwrx pwih
hrwm mih hoie hlwlu n jwie ] nwnk glI kUVIeI kUVo plY pwie
]2] mÚ 1 ] pµij invwjw vKq pMij pMjw pµjy nwau ] pihlw scu
hlwl duie qIjw KYr Kudwie ] cauQI nIAiq rwis mnu pMjvI isPiq
snwie ] krxI klmw AwiK kY qw muslmwxu sdwie ] nwnk jyqy
kUiVAwr kUVY kUVI pwie ]3] Aµg-140-41
sloku mÚ 1 ]
imhr msIiq isdku muslw hku hlwlu kurwxu ] srm suMniq sIlu
rojw hohu muslmwxu ] krxI kwbw scu pIru klmw krm invwj ]
qsbI sw iqsu BwvsI nwnk rKY lwj ]1] mÚ 1 ] hku prwieAw
nwnkw ausu sUAr ausu gwie ] guru pIru hwmw qw Bry jw murdwru
n Kwie ] glI iBsiq n jweIAY CutY scu kmwie ] mwrx pwih
hrwm mih hoie hlwlu n jwie ] nwnk glI kUVIeI kUVo plY
209
pwie ]2] mÚ 1 ] pMij invwjw vKq pMij pMjw pMjy nwau ] pihlw
scu hlwl duie qIjw KYr Kudwie ] cauQI nIAiq rwis mnu pMjvI
isPiq snwie ] krxI klmw AwiK kY qw muslmwxu sdwie ]
nwnk jyqy kUiVAwr kUVY kUVI pwie ]3]
AMg-140-41
“Let the compassion be the mosque, sincerity as the prayer
mat; honest and legitimate living as the Quran scripture. Let
modesty be your circumcision, noble conduct be your Ramzan
fast; and you shall become real Muslim. Let your good deeds
be Kaaba, truth your preceptor; and good actions be your
Kalama and Namaz. Let the rosary be made of such actions
that please God. Nanak says that in this way, your honour shall
be vindicated before God. (1).
Mahalla 1
To grab what is others’ is evil, as the pig’s flesh to
the Muslim and that of the cow to the Hindu. The preceptor
shall intervene for his follower only if he had not eaten carrion
(other’s rights or due). One does not earn praise merely by
chatter. Forgiveness is granted for truthful actions. The
forbidden meat does not turn lawful by addition of condiments
of false arguments. Nanak says that falsehood shall only be
rewarded with falsehood. (2)
Mahalla 1
There are five Muslim prayers at five appointed times.
They have five names. Truthful is the first; legitimate earning
is the second; the third prayer is to request God for universal
welfare; the fourth is sincerity of heart and mind; and the fifth
is laudation of God. Recite the Kalama of noble actions; then
only one can be called a true Mussalman. Nanak says that the
entire hypocrite shall meet an ignoble end. (3)"
210
 Mian Mittha was highly impressed at this and bowed
before Guru Ji. After spending some more time there, Guru Ji
left for Talwandi.
Guru Nanak returns to Talwandi.
Guru Nanak, Mardana and Bhai Mula returned to
Talwandi and stayed outside the village. Mardana went into the
village and met his family. Guru Nanak’s parents also learnt
about their son’s arrival. They went and brought him home.
Since Guru Nanak had returned after many years, and the
whole family had gathered, there was an atmosphere of
rejoicing. Every body felt that since Guru Nanak had returned
after many years of sojourn in distant lands, he deserved to be
served with dainty dishes. His mother was happiest of all. So,
she asked him to name the dish and she promised to prepare
the same for him. However Guru Nanak had another type of
desire in his mind which was much higher than the worldly
dishes. Guru Ji kept quiet. On being pressed further he recited
the following hymn recorded as Siri Rag Mahalla 1 at page 16-
17 of Shri Guru Granth Sahib:-
isrIrwgu mhlw 1 ]
siB rs imTy mMinAY suixAY swloxy ] Kt qursI muiK bolxw mwrx
nwd kIey ] CqIh AMimRq Bwau eyku jw kau ndir kryie ]1] bwbw
horu Kwxw KusI KuAwru ] ijqu KwDY qnu pIVIAY mn mih clih ivkwr
]1] rhwau ] rqw pYnxu mnu rqw supydI squ dwnu ] nIlI isAwhI
kdw krxI pihrxu pYr iDAwnu ] kmrbMdu sMqoK kw Dnu jobnu
qyrw nwmu ]2] bwbw horu pYnxu KusI KuAwru ] ijqu pYDY qnu pIVIAY
mn mih clih ivkwr ]1] rhwau ] GoVy pwKr suieny swKiq bUJxu
qyrI vwt ] qrks qIr kmwx sWg qygbMd gux Dwqu ] vwjw
nyjw piq isau prgtu krmu qyrw myrI jwiq ]3] bwbw horu cVxw
KusI KuAwru ] ijqu ciVAY qnu pIVIAY mn mih clih ivkwr
211
]rhwau] Gr mMdr KusI nwm kI ndir qyrI prvwru ] hukmu soeI
quDu BwvsI horu AwKxu bhuqu Apwru ] nwnk scw pwiqswhu pUiC
n kry bIcwru ]4] bwbw horu sauxw KusI KuAwru ] ijqu suqY qnu
pIVIAY mn mih clih ivkwr ]1] rhwau ] Gr mMdr KusI nwm
kI ndir qyrI prvwru ] hukmu soeI quDu BwvsI horu AwKxu bhuqu
Apwru ] nwnk scw pwiqswhu pUiC n kry bIcwru ]4] bwbw horu
sauxw KusI KuAwru ] ijqu suqY qnu pIVIAY mn mih clih ivkwr
]1] rhwau ]4]7] AMg-16-17
isrIrwgu mhlw 1 ]
siB rs imTy mMinAY suixAY swloxy ] Kt qursI muiK bolxw
mwrx nwd kIey ] CqIh AMimRq Bwau eyku jw kau ndir kryie
]1] bwbw horu Kwxw KusI KuAwru ] ijqu KwDY qnu pIVIAY mn
mih clih ivkwr ]1] rhwau ] rqw pYnxu mnu rqw supydI squ
dwnu ] nIlI isAwhI kdw krxI pihrxu pYr iDAwnu ] kmrbMdu
sMqoK kw Dnu jobnu qyrw nwmu ]2] bwbw horu pYnxu KusI KuAwru ]
ijqu pYDY qnu pIVIAY mn mih clih ivkwr ]1] rhwau ] GoVy
pwKr suieny swKiq bUJxu qyrI vwt ] qrks qIr kmwx sWg
qygbMd gux Dwqu ] vwjw nyjw piq isau prgtu krmu qyrw myrI jwiq
]3] bwbw horu cVxw KusI KuAwru ] ijqu ciVAY qnu pIVIAY
mn mih clih ivkwr ]rhwau] Gr mMdr KusI nwm kI ndir
qyrI prvwru ] hukmu soeI quDu BwvsI horu AwKxu bhuqu Apwru ]
nwnk scw pwiqswhu pUiC n kry bIcwru ]4] bwbw horu sauxw
KusI KuAwru ] ijqu suqY qnu pIVIAY mn mih clih ivkwr ]1]
rhwau ]4]7] AMg-16-17
Meanings:-
“In contemplation of the Lord, sweet tasting delicacies are
comprehended; and the saline dishes are comprehended in
listening to the holy Word. Uttering the holy Word is the food of
sour and pungent tastes. Sound of holy music is like condiments
212
and spices. Devotion to the God is the thirty six viands (delicious
dishes) but these are attained only by divine grace. (1).
O friend! To taste other than these is to ruin bliss because
gormandising on other than these only produce torment to the
body and fills the mind with foul thinking. (1) (Rahau)”
Then mother told him to remove his old clothes and
wanted him to wear new colourful costly clothes. Then Guru
Ji narrated further;
“A consciousness dyed in God is your vermilion wear;
giving charity is like wearing white dresses. Snapping worldly
attachment is like wearing blue and black; and contemplation
of Divine feet is like your gown. Contentment is your girdle
and the God’s name is the wealth and youthful beauty. (2)
O friend! All other wear ruins bliss; that is the wear which
is like torment to the wearer and fills the mind with foul
thinking. (1) (Rahau)”
Then his father offered him horses to ride. In reply to this,
Guru Ji recited further;
“To know the way to the Lord is like being master of
horses, saddle clothes, golden tail tips; turning your mind
towards the Lord’s merits is like possessing quiver, arrows,
bow, spear and sword strap; and the manifest honour conferred
by the lord on us are like the drums and lances and the Lord’s
grace is my high caste. (3)
O friend! All accoutrements and mounting other than these
is to ruin bliss. Such mounting only brings torment to the body.
These things only fill the mind with evil thinking. (1) (Rahau)”
Then his father told him that they have built new house.
In case he desires. He can have any comforts to his desire. Then
Guru Ji recited further;
213
 “Our joy in the Divine name is like our house and home
and the Lord’s grace is the family. To win the Lord’s pleasure
which is beyond description is the mark of our rank. Nanak
says, He is the true king who does not need anybody’s counsel.
(4)
O friend! To seek ease other than this is like ruining bliss.
Such ease only brings torment to the body and fills the mind
with foul thinking. (1) (Rahau) (4) (7)”
Guru Ji stayed at Talwandi for some time and the
proceeded to Sultanpur Lodhi to meet his sister.
At Sultanpur Lodhi, meeting Bibi Nanki and Daulat Khan.
Accompanied by Mardana, Guru Ji reached Sultanpur
where he met his elder sister Bibi Nanki and other members
of his family. It was an emotional get together after a long time.
Incidentally, Daulat Khan Lodhi who was the land lord
of Sultanpur and by this time had become the governor of
whole of Punjab with his head quarters at Lahore was visiting
Sultanpur to look after his lands. When he learnt that Guru
Nanak was in the town, he came to meet him. He asked Guru
Ji about his well being and his present residence. Guru Ji recited
the following hymn recorded as Siri Rag Mahalla 1 at page 64
of Shri Guru Granth Sahib:-
isrIrwgu mhlw 1 Gru 2 ]
mukwmu kir Gir bYsxw inq clxY kI DoK ] mukwmu qw pru jwxIAY
jw rhY inhclu lok ]1] dunIAw kYis mukwmy ] kir isdku krxI
Krcu bwDhu lwig rhu nwmy ]1] rhwau ] jogI q Awsxu kir bhY
mulw bhY mukwim ] pMifq vKwxih poQIAw isD bhih dyv sQwin
]2] sur isD gx gMDrb muin jn syK pIr slwr ] dir kUc
kUcw kir gey Avry iB clxhwr ]3] sulqwn Kwn mlUk aumry
gey kir kir kUcu ] GVI muhiq ik clxw idl smJu qUM iB phUcu
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]4] sbdwh mwih vKwxIAY ivrlw q bUJY koie ] nwnku vKwxY
bynqI jil Qil mhIAil soie ]5] Alwhu AlKu AgMmu kwdru
krxhwru krImu ] sB dunI Awvx jwvxI mukwmu eyku rhImu ]6]
mukwmu iqs no AwKIAY ijsu isis n hovI lyKu ] Asmwnu DrqI clsI
mukwmu EhI eyku ]7] idn riv clY inis sis clY qwirkw lK
ploie ] mukwmu EhI eyku hY nwnkw scu bugoie ]8]17]
AMg-64

isrIrwgu mhlw 1 Gru 2 ]

mukwmu kir Gir bYsxw inq clxY kI DoK ] mukwmu qw pru jwxIAY
jw rhY inhclu lok ]1] dunIAw kYis mukwmy ] kir isdku krxI
Krcu bwDhu lwig rhu nwmy ]1] rhwau ] jogI q Awsxu kir bhY
mulw bhY mukwim ] pMifq vKwxih poQIAw isD bhih dyv sQwin
]2] sur isD gx gMDrb muin jn syK pIr slwr ] dir kUc
kUcw kir gey Avry iB clxhwr ]3] sulqwn Kwn mlUk aumry
gey kir kir kUcu ] GVI muhiq ik clxw idl smJu qUM iB
phUcu ]4] sbdwh mwih vKwxIAY ivrlw q bUJY koie ] nwnku
vKwxY bynqI jil Qil mhIAil soie ]5] Alwhu AlKu AgMmu
kwdru krxhwru krImu ] sB dunI Awvx jwvxI mukwmu eyku rhImu
]6] mukwmu iqs no AwKIAY ijsu isis n hovI lyKu ] Asmwnu
DrqI clsI mukwmu EhI eyku ]7] idn riv clY inis sis clY
qwirkw lK ploie ] mukwmu EhI eyku hY nwnkw scu bugoie
]8]17] AMg-64
Meanings:-
“Settling down in the world as if it was your lasting abode
or home is thoughtless. All the time our stay is uncertain from
impending departure.
Our true abode is in the realm that is immutable and eternal. (1)
How can the world be reckoned as the lasting abode?
Engage yourself in the devotion to the holy Name and by
215
truthful actions gather the provisions for your journey of the
world. (1) (Rahau).
The Yogi practises the yogic postures and the Mullah
adopts the pious stance. The Brahmin expounds the scriptures
sitting in the temples. (2)
The Sidhas settled in the deities' temples; the gods, Sidhas,
the divine choristers, keepers of the vows of silence, Muslim
divines and leaders of traditions; all must depart far away and
others too are poised for departure. (3)
The kings, lords, chiefs, nobles all of them have departed
and in a short while time for departure shall come for all. O
myself! Know that time shall come for you too to leave. (4)
This truth has been expounded in all the holy books but
very few realise this. Nanak submits that in water and land, He
is all pervasive. (5)
Allah is beyond our knowing and is inaccessible,
Almighty, Creator, Gracious, Eternal, Merciful and Immutable
but the whole world is evanescent with only one God as
destination. (6)
Eternal is only that which shall not die or come to an end.
Heaven and earth must vanish one day, God alone is
immutable. (7)
The sun moves in the day and the moon moves in the
night. Millions of stars speed at night also move. Nanak
proclaims the truth that none except the Lord is immutable. (8)
(17)”
In Bhai Mani Singh’s book “Sikhan di Bhagat Mala” there
is a story told by Guru Gobind Singh the tenth Master, about
this meeting as given below. Bhai Mani Singh’s book is in
Punjabi language in Gurmukhi script. I found that such a great
216
heritage of Sikhs must be made available to wider circle.
Therefore it was translated in English and is now being
distributed by All India Pingalwara Charitable Society Amritsar
free of cost. I can also send email if desired.
“Nawab Daulat Khan on hearing this bowed before Guru
Ji and said that he recognised Guru Nanak Dev as a prophet of
the Supreme Being. He said that he had but one desire, which
was to see the Khawaja Peer (angel of waters) as he had heard
that Khawaja Peer was an eternal sage since the earth and the sky
were destructible, the air and water were permanent.
Guru Nanak Dev told him that if the Nawab so desired,
he could elevate Khan himself to be the Khawaja Peer. Nawab
Daulat Khan said though Guru Ji was capable of doing
anything, he was desirous of having at least one glimpse of
Khawaja Peer himself.
Guru Nanak Dev advised the Nawab to meditate. He said
that all the elements like sky, air, fire, water and earth had the
power of Atma or (soul or spirit) and that Khawaja Peer was
also an Atma.
The Nawab tried to meditate, but was not able to do so
for a long time. So he requested Guru Ji for help. Guru Ji asked
him to try and continue the meditation. He asked the Nawab
to concentrate on the tip of the nose (the middle of the eyebrows
or the Ajna Chakra) and to bring back his concentration as soon
it drifts away. Guru Ji assured him of his blessings in this effort
and that he would have a glimpse of Khawaja Peer in the night,
After about nine hours, early in the morning, Khawaja
Peer appeared in a vision to the Khan. The room became
brightly lit as the Peer appeared holding two vessels brimming
with jewels. First he bowed to Guru Nanak Dev and offered
him the jewels. Guru Ji informed Khan about the arrival of the
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Peer who then bowed before him. Guru ji spoke to the Peer
telling him that henceforth Daulat Khan would be the king of
the Water Kingdom. The Peer immediately expressed his
happiness and that he was ready to serve him or Guru Ji, as
he desired. Nawab Daulat Khan said that as the Peer was an
expert in the management of the Water Kingdom so he should
continue his good work as his minister.
Guru Ji then declared that Nawab Daulat Khan would
continue in the world for another five years and then would
join the Peer on leaving the earthly body. So the Peer should
continue to work as his minister and after five years both would
merge in the Supreme Being.
The Nawab was thoroughly devoted to Guru Ji and spread
his message throughout Punjab.”

rR

218
 Chapter 6
Guru Ji’s Fourth Long Travel in Western Direction.

When Mardana came to know of Guru Ji’s plan to leave

on a journey again, he expressed his desire for pilgrimage to
Mecca for Huj. Guru Ji agreed to his wishes and left for the
fourth long journey in the Western direction To Mecca and
Baghdad etc. Guru Ji and Mardana left Sultanpur Lodhi,
crossed Satluj River in a boat and reached Pakpatan. Although
Pakpatan is a little distance away from the river, yet it was a
famous ferry station on the western bank of Satluj River at the
time of Guru Nanak. Several routes converged here; this was
Guru Ji’s second visit to this place. As during the last visit,
Shaikh Ibrahim occupied the spiritual seat of Shaikh Farid.
Shaikh Ibrahim was quite liberal and warm hearted person. He
welcomed Guru Ji and lodged him in the monastery.
In the morning, Guru Ji and Mardana would get up early
and perform kirtan. Guru Ji would be lost in Divine melody
and sing hymns where as Mardana would play the rebeck. In
those days the holy persons used to express their feelings in
verse. Incidentally, the Sanskrit word “Rishi” means a poet.
When some person becomes spiritually exalted, the poetry
comes naturally to him. The tradition was so strong that every
such saint either possessed or remembered his own verses or
famous verses of some other holy person by heart. When Guru
Nanak recited his own hymns, Shaikh Ibrahim was also
inspired to recite some verses.
219
 One day, during the discourse, Shaikh Ibrahim recited this
Shaikh Farid’s couplet;
Farid says:-
PrIdw pwiV ptolw Dj krI kMblVI pihryau ]
ijn@I vysI shu imlY syeI vys kryau ]103]
AMg - 1383
PrIdw pwiV ptolw Dj krI kMblVI pihryau ]
ijn@I vysI shu imlY syeI vys kryau ]103]
AMg - 1383
1383
Meanings:-
“O Farid! Tear your clothes to strips and assume coarse
woollen wear. Assume whatever wear that will bring you close
to the beloved Lord. (103)” (Shri Guru Granth Sahib Page 1383)
Guru Ji replied:-
sloku mÚ 1 ]
Gr hI muµiD ivdyis ipru inq JUry sMmHwly ]
imlidAw iFl n hoveI jy nIAiq rwis kry ]1]
AMg- 594
sloku mÚ 1 ]
Gr hI muMiD ivdyis ipru inq JUry sMmHwly ]
imlidAw iFl n hoveI jy nIAiq rwis kry ]1]
AMg- 594
Meanings:-
“In the home the wife is paining for husband who is far
away; ever thinking of him; if the lover were sincere, the union
will soon come about. (1)” (Guru Granth Sahib Page 594)

220
 Shaikh Ibrahim again said:-
PrIdw nµFI kMqu n rwivE vfI QI mueIAwsu ]
Dn kUkyNdI gor myN qY sh nw imlIAwsu ]54]
AMg-1380
PrIdw nNFI kMqu n rwivE vfI QI mueIAwsu ]
Dn kUkyNdI gor myN qY sh nw imlIAwsu ]54]
AM g -1380
Meanings:-
“Farid says, while in the youth, this life female did not
love the Lord; and died when grown old. Now in the grave
the soul is wailing. O Lord! I failed to meet You. (54)”
(Shri Guru Granth Sahib page 1380)
To this Guru Ji replied:-
sloku mÚ 1 ]
mhl kucjI mVvVI kwlI mnhu ksuD ]
jy gux hovin qw ipru rvY nwnk Avgux muMD ]1]
AMg-1088
sloku mÚ 1 ]
mhl kucjI mVvVI kwlI mnhu ksuD ]
jy gux hovin qw ipru rvY nwnk Avgux muMD ]1]
AM g -1088
Meanings:-
“The woman of bad ways, self-complacent, of blackened
impure mind (is wailing). If she had merit, she would have had
bliss with her husband and not as the foolish female with bad
qualities, says Nanak. (1)” (Shri Guru Granth Sahib Page 1088)
Shaikh Ibrahim was deeply impressed and felt very happy
221
after listening to Guru Nanak’s verses. He asked Guru Ji that
it needed a knife to kill the mind. In reply Guru Ji recited the
following hymn recorded as Sloke Mahalla 1 at page 956 of
Shri Guru Granth Sahib:-
mÚ 1 ]
sc kI kwqI scu sBu swru ] GwVq iqs kI Apr Apwr ] sbdy
swx rKweI lwie ] gux kI QykY ivic smwie ] iqs dw kuTw hovY
syKu ] lohU lbu inkQw vyKu ] hoie hlwlu lgY hik jwie ] nwnk
dir dIdwir smwie ]2] AMg-956
mÚ 1 ]
sc kI kwqI scu sBu swru ] GwVq iqs kI Apr Apwr ] sbdy
swx rKweI lwie ] gux kI QykY ivic smwie ] iqs dw kuTw
hovY syKu ] lohU lbu inkQw vyKu ] hoie hlwlu lgY hik jwie ]
nwnk dir dIdwir smwie ]2]
AM g -956
Meanings:-
“If the knife is made of truth, the steel is also of truth of
indestructible workmanship; it is sharpened on the grinding
stone of holy Word; put in a scabbard of good qualities; and
with this knife the Shaikh is slaughtered, then the blood of
avarice shall ooze out. Such a kind of slaughtering is of
approved kind and is acceptable to the Lord.
Nanak says, such a sacrifice is seen and approved at the
Divine Portal. (2)”
Shaikh Ibrahim was very happy and he handed over
compositions of Shaikh Baba Farid to Guru Ji. Guru Ji stayed
at Pakpatan for some time and composed nine pauries of Assa
Di Vaar which were later included as first nine stanzas of Assa
Di Vaar in Guru Granth Sahib.
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At Multan meeting Baha-ud- Din Makhdum.
Multan is one of the ancient towns of Punjab. During the
time of Alexander the Great, it was the capital town of Mali
community. At the time of Guru Nanak, it was the capital of
surrounding area. In the eighteenth century, before setting up
of Bahawalpur State, the area comprising of this state and the
deserts of Bikaner were all under Multan. It is also said that
the story of Bhagat Prahalaad and his father Harnakash also
took place in this town. After the arrival of the Muslims in India,
Multan became an important centre of Islam.
The tomb of Shamus Tabrez stands now in the south of
Multan. His real name was Shamus-ud-Din and he migrated
from fertile Afghan region in 17th century to settle here. Shaikh
Baha-ud-Din Zakaria migrated to this place in 12th century.
Pilgrims from far off places come to Multan to visit and pay
obeisance at the tombs of these holy men. Thus Multan became
centre for Muslim culture because of the tombs of these great
sages. At the time of Guru Nanak’s visit, Muslim Fakirs of
different traditions lived in Multan.
Shaikh Jalal Bukhari (died. A.D. 1291) was the first of
the Bukhari family to settle at Uch and was well known as
spiritually enlightened fakir. He was the disciple of Shaikh
Baha-ud-Din Zakaria Quraishi (died. A. D. 1269). Baha-ud-
Din Zakaria was a close friend of Baba Farid Ganj-i-Shakar
(died. A. D. 1269). Thus the descendants of Baba Farid of
Pakpatan, Shaikh Bukhari of Uch and Baha-ud-Din in Multan
were frequently meeting each other and were on very good
terms. These three families have produced several Muslim
divines.
The local Muslim community considered these three as
great Islamic centres of Pakpatan, Uch and Multan as holy
223
places. All these three places were owned and looked after by
three different persons. Generally the person appointed be-
longed to the family of the founder. He was called Makhdum
and those who attended on him were called khadims (servants).
There were always three makhdums at the three centres.
At the time of Guru Nanak’s visit, seat of Baha-ud-Din
Zakaria was occupied by one Baha-ud-Din from amongst his
family. We may call him Baha-ud-Din Makhdum. However in
the Janamsakhis he is mentioned as Makhdum Bahavdi. When
Guru Ji reached the tomb of Baha-ud-Din Zakaria, Makhdum
was going to say Namaz. He sent a message through his
attendant that he was going to say Namaz and Guru Ji should
wait and not go without meeting him. When the khadims came
near Guru Ji, he assured him that he would wait for Makhdum
and will not go without meeting him. The khadims were
surprised that Guru Ji knew what was in their mind.
After sometime, Makhdum came after saying his prayers
and Guru Ji stood up to receive him. They shook hands and
settled down. The Makhdum inquired about his welfare. He
replied that he was fine after meeting good people. Makhdum
said that he knew about Guru Ji seeing both Hindus and
Muslims with one eye. However he wanted to know if God
was within both of them. Guru Ji told him that God resides in
all places and all beings. Residing within all of us, He enjoys
the joys of the world and bears both pain and pleasure. He also
recited the following hymn recorded as Siri Rag Mahalla 1 at
page 23 of Shri Guru Granth Sahib:-
isrIrwgu mhlw 1 Gru dUjw 2 ]
Awpy rsIAw Awip rsu Awpy rwvxhwru ] Awpy hovY colVw Awpy syj
Bqwru ]1] rMig rqw myrw swihbu riv rihAw BrpUir ]1] rhwau ]
Awpy mwCI mCulI Awpy pwxI jwlu ] Awpy jwl mxkVw Awpy AMdir
224
lwlu ]2] Awpy bhu ibiD rMgl
u w sKIey myrw lwlu ] inq rvY sohwgxI
dyKu hmwrw hwlu ]3] pRxvY nwnku bynqI qU srvru qU hMsu ] kaulu
qU hY kvIAw qU hY Awpy vyiK ivgsu ]4]25] Aµg-23
isrIrwgu mhlw 1 Gru dUjw 2 ]
Awpy rsIAw Awip rsu Awpy rwvxhwru ] Awpy hovY colVw
Awpy syj Bqwru ]1] rMig rqw myrw swihbu riv rihAw BrpUir
]1] rhwau ] Awpy mwCI mCulI Awpy pwxI jwlu ] Awpy
jwl mxkVw Awpy AMdir lwlu ]2] Awpy bhu ibiD rMgulw
sKIey myrw lwlu ] inq rvY sohwgxI dyKu hmwrw hwlu ]3]
pRxvY nwnku bynqI qU srvru qU hMsu ] kaulu qU hY kvIAw
qU hY Awpy vyiK ivgsu ]4]25] AMg-23
Meanings:-
“He himself is voluptuary, and himself essence and
enjoyer of pleasures. He, is himself the female be gowned and
himself the husband taking delight in the couch. (1)
The Lord soaked in dye of delight is completely pervasive
in the universe.
The Lord is himself the fisherman, the fish, water, and net,
the bead and the bait. (2)
O dear sister of my soul! The beloved is voluptuary of
many delights and the happily-wedded ones have perpetual
delight with Him. See how unlucky I am. (3)
O Lord! Nanak prays that You are the lake, the swan, the
lotus and the buds, night buds; the loveliness of view and the
enjoyer of delight. (4) (25)”
On hearing this, Baha-ud-Din bowed before Guru Ji.
After spending some time at Multan, Guru Ji left for Uch.
At Uch meeting Makhdum of Uch.
Uch is a very ancient town. It is said that it was founded
225
by Alexander the Great. During the reign of Mahmood of
Ghazni, Muslim rule was established here. Prior to this it was
known as Deogarh. Because of the tomb of Jalal-ud-Din
Bukhari, it was an important centre of Islam. The Makhdum
at the time of Guru Nanak’s visit was Shaikh Hajji Abdul Sahib
Bukhari.
During his stay at Uch, Guru Ji stayed with Makhdum.
At that time he was making preparations for pilgrimage for
Hajj. After some time Baha-ud-Din Makhdum of Multan also
arrived in Uch. All of them set out for Hajj. After having spent
some days in Uch, Guru Ji also accompanied them.
Guru Ji in Kutch.
Guru Ji, Mardana, Makhdum of Uch and Makhdum of
Multan boarded a boat at Uch, and then crossing via Panjnad
went to Sakkhar through Indus River. The two Makhdums
wanted to go to Mecca via Shikarpur so they got down from
the boat at Sakkhar. Guru Nanak took another boat in the Indus
River and reached Lakhpat Nagar. In those days, Lakhpat and
Kutch regions formed part of Sindh. In ancient times, river
Indus and its subsidiary streams fell into the sea after passing
through Kutch.
Up to 10th century, Lakhpat was a prosperous region.
There after its water started to decline and by 18th century, it
turned in to barren land. The earth quake of 1819 completely
destroyed and buried it under earth along with another town
Sindhri which was a port town. Here earth pushed itself down
by 12-15 feet. The salt water spread it self from Sindhri over
3200 square kms. Thus this earthquake ruined Lakhpat region;
a fertile paddy land for ever and turned it into a barren region.
At the time of Guru Ji’s visit, Lakhpat was called Basta
226
Bandar and earned revenue of one lakh kori (six koris were
roughly equal to one rupee). Since all transportation was by
boats, the village came to be known as “Lakhpat”. There is a
huge Gurdwara in memory of Guru Ji’s visit at Lakhpat. There
is a manuscript in the Gurdwara which says that the land in
Kuriani village was attached to Gurdwara as jagir. This place
is 19 kms off Lakhpat. At Kuriani there is a very old pond
which is called Nanaksar. There is a Gurdwara at Kuriani also
which has been rebuilt.
For many centuries Assa Purani Devi has been wor-
shipped in Lakhpat region. An old temple dedicated to her is
about 54 kms away from Lakhpat on Lakhpat Bhuj road. There
is a tradition in Lakhpat that the goddess Assa Purani Devi
came to Guru Nanak and requested that the entire world
accepted his spiritual suzerainty but he should spare this
Lakhpat region for her. The tradition shows that Guru Ji did
not go in to the interior of the region.
At Hinglaj Temple.
Guru Ji left Lakhpat and travelling through Kuriani and
Kotesvara reached the old temple of Naraina Swami that is
situated on the sea shore. From here he boarded a boat and
reached Sonmiani. This port was locally called Miani. It is
situated 80 Kms west of Karachi and was a famous port of
Baluchistan. Before founding of Karachi, most of the trade in
central Asia was carried from this port via Kalat. It was a natural
port.
Hinglaj is very far off from Miani on the hills close to Iran.
It is an old temple on the bank of Huglaj River in Hinglaj hills.
It was then the principal shrine of the area. The Muslims called
it the shrine of goddess Nani and the Hindus called it Kali Mata
Parbati. The place was so difficult to reach that in those days,
227
the priest of the temple who was a Muslim lady would brand
the visitors with red hot iron on the back as a proof of having
visited the Hinglaj temple.
The temple was in a high valley, semi-circle in size. To
reach the temple one had to climb a large number of steps. Guru
Ji visited the temple. To the east of this temple and a little further
off there used to be a Gurdwara in memory of Guru Nanak’s
visit. In the temple some sadhus met him and were surprised
at his attire like that of a Hajji. No body could make out whether
he was an ascetic, Bairagi, Udasi or Vaishnav, a Khatri,
Brahmin, Vaishya or Shudra. Some of them came and asked
Guru Ji; O beloved of God! What is your attire and what do
you eat? Also please let us know about you so that we can make
out as to what should be served to you so as to please you.
In reply, Guru Ji recited the following verse recorded as Sloke
Mahalla 1 in Sarang ki vaar at page 1245 of Shri Guru Granth
Sahib:-
slok mÚ 1 ]
scu vrqu sMqoKu qIrQu igAwnu iDAwnu iesnwnu ] dieAw dyvqw
iKmw jpmwlI qy mwxs prDwn ] jugiq DoqI suriq caukw iqlku
krxI hoie ] Bwau Bojnu nwnkw ivrlw q koeI koie ]1]
AMg-1245
slok mÚ 1 ]
scu vrqu sMqoKu qIrQu igAwnu iDAwnu iesnwnu ] dieAw
dyvqw iKmw jpmwlI qy mwxs prDwn ] jugiq DoqI suriq
caukw iqlku krxI hoie ] Bwau Bojnu nwnkw ivrlw q
koeI koie ]1] AMg-1245
Meanings:-
“Those adopting the fast of truth, holy pilgrimage of
contentment, bath of illumination and meditation; making
228
compassion their deity, forgiveness their rosaries are pre-
eminent among men.
Nanak says that those who make dhoti as union with the
Lord; absorption in God as the ritually pure kitchen; then make
love as the food to be consumed are very rare and they are the
ones blessed by God. (1)”
When the sadhus heard this, they fell at is feet.
At Mecca and Medina. At Mecca.
After leaving Hinglaj temple, Guru Ji and Mardana
reached the Miani port. They took the sea route and reached
Kalhatt on the other end of Persian Gulf which was a very
famous place in those days. Travelling through Kalhatt (near
Muscat) came to Aden and then to the port of Al-Aswatt which
was famous among the Hajjis and only 20 kms from Jeddah.
From there, they went to Mecca. These days’ non-Muslims are
not allowed to go to Mecca but in those days this condition was
not so strictly followed. One of my Muslim colleagues who had
been to Mecca and had also served on deputation to Saudi
Arabia, told me that even the non-Muslim representatives of
foreign construction contractor firms are not allowed to enter
Mecca for supervision of construction works carried out by
them. They supervise work through closed circuit T.V.
In old days, Mecca was an important centre of trade even
before it became holy centre of Muslims. Originally, Mecca
came around Zamzam well. Sura 106 of Quran Sharif calls it
“the eternal establishment for the caravans both in summer and
winter”. Guru Nanak stayed in Mecca for some time. In the
meantime, the Makhdums of Uch and Multan also arrived.
They were quite surprised to find Guru Ji arriving before them.
There was one Indian Punjabi Muslim settled in Mecca named
229
Jiwan who was serving in the holy place. One day when he was
cleaning up the place early in the morning, he found one man
sleeping with his feet towards Kaaba. Jiwan shook up the person
(Guru Ji) and told him that he was sleeping with his feet towards
the abode of God. Guru Ji told him to shift his feet in the direction
in which God did not reside. Then Jiwan picked up Guru Ji’s feet
and rotated his body but he found that Kaaba was moving in the
same direction as his feet. Then Guru Ji told him that even accord-
ing to Islamic faith, God is Rabul-almin i.e. all pervasive.
Many Hajjis got together there as they developed
apprehension about his faith. So they asked him, “O holy man!
Are you are a Hindu or a Muslim?” Guru Ji then uttered the
following hymn recorded as Tilang Mahalla 1 at page 721 of
Shri Guru Granth Sahib:-
iqlµg mhlw 1 Gru 2 < siqgur pRswid ]
Bau qyrw BWg KlVI myrw cIqu ] mY dyvwnw BieAw AqIqu ] kr
kwsw drsn kI BUK ] mY dir mwgau nIqw nIq ]1] qau drsn
kI krau smwie ] mY dir mwgqu BIiKAw pwie ]1] rhwau ] kysir
kusm imrgmY hrxw srb srIrI cV@xw ] cMdn Bgqw joiq ienyhI
srby prmlu krxw ]2] iGA pt BWfw khY n koie ] AYsw Bgqu
vrn mih hoie ] qyrY nwim invy rhy ilv lwie ] nwnk iqn dir
BIiKAw pwie ]3]1]2] AMg-721
iqlMg mhlw 1 Gru 2 < siqgur pRswid ]
Bau qyrw BWg KlVI myrw c Iqu ] mY dyvwnw BieAw AqIqu ] kr
cIqu
kwsw drsn kI BUK ] mY dir mwgau nIqw nIq ]1] qau drsn
kI krau smwie ] mY dir mwgqu BIiKAw pwie ]1] rhwau ]
kysir kusm imrgmY hrxw srb srIrI cV@xw ] cMdn Bgqw joiq
ienyhI srby prmlu krxw ]2] iGA pt BWfw khY n koie ]
AYsw Bgqu vrn mih hoie ] qyrY nwim invy rhy ilv lwie ] nwnk
iqn dir BIiKAw pwie ]3]1]2] AMg-721
230
Meanings:-
“O Lord! Your fear is my hemp-drug, my mind is the
leather pouch; mad with this intoxication, I have become an
anchorite. I hunger for Your sight and I beg this with my bowl
at Your door for ever. (1)
I yearn for your sight. I am a beggar at Your door, pray
dole out this charity to me. (1) (Rahau)
The merit of sandalwood and God’s devotee is that they
impart fragrance to all. (2)
Like silk and ghee which are always considered pure, the
God’s devotees are also pure; what ever faith they may belong
to. Nanak says that he bows to the devotion to the Lord’s Name
and begs at the door of such (great souls) for alms. (3) (1) (2)”
When the Hajjis did not get clear answer whether he was
a Hindu or a Muslim, then they asked him to show his book
to see whether it was Quran or some other text. They also
wanted to know whether Hindus or Muslims are good. In
response, Guru Ji said that both Hindus and Muslims would
suffer without noble deeds such as righteousness and truth etc.
It implied that those who did good deeds were good people.
After hearing this Hajjis kept quiet. Guru Ji stayed in Mecca
for some time and then travelled towards Medina.
It is said that Makhdum of Uch requested Guru Ji for his
wooden sandals as memorial to their meeting. Guru Ji gave
them to him and these are preserved at Uch even today. Along
with these sandals, other things connected with Guru Ji
preserved at Uch are Bairagan, bangles made of stone, mace
of stone and a wooden boat in which Guru Ji travelled.
At Medina.
The real name of Medina is Al-Medina which means a city.
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Before the time of Prophet Muhammad it was known as Yasrab.
Mecca was a religious place even before but Medina became a
religious place after Muhammad because of his tomb exists there.
When Guru Nanak reached Medina, he sat outside the
town. He asked Mardana to go and pay obeisance at the tomb
of Prophet Muhammad. Mardana came back after paying his
respects there and then took Guru Ji also along with him. Then
Guru Ji also visited the tomb of the Prophet Muhammad.
Returning from there, they stayed in Medina for some time and
then set out for onward journey towards Baghdad.
Guru Ji in Baghdad.
From Medina, there are two routes to reach Baghdad. One
route is for the caravans via Damascus which is very long. The
alternative route which is much shorter and is preferred by the
Hajjis is through the desert via Faiz but was rather difficult. This
desert bound route was prepared specially for the Hajjis by
Begum Zubaida wife of Caliph Harun Rashid. Arrangements
for water were also made at some places on this route. Faiz was
376 kms from Medina and was capital of Najad. From Najad
onward, the path was rather narrow and difficult. In the 16th
century, this route was open and Guru Ji and Mardana followed
this route and reached Baghdad.
According to Encyclopaedia of Islam, Baghdad is an
Iranian name meaning “a gift by God”. It is an ancient city more
than 3000 years old. Before the discovery of the sea route,
Baghdad like Mecca was a centre for caravans coming from
the east as well west. The 9th century was the golden period
in the history of Baghdad. At that time Caliph Al Mamum, a
successor of Harun Rashid contributed a lot towards its
prosperity. At that time it was considered as the greatest centre
of Islam. In the 13th century Halaku Khan destroyed the city
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and in the 16th century it came under the suzerainty of Turks.
At the time of Guru Nanak’s visit, Baghdad was under the
Iranians. The rulers belonged to Shia sect. Halaku Khan visited
many mosques belonging to the Shia community and razed the
mosques of Sunni community and executed their imams. It was
a period of great religious crisis in the history of Baghdad. The
City of Baghdad is situated on the bank of river Euphrates. In
the olden times it was on the western bank but it got ruined and
the new city came up on the eastern bank of the river.
At the time of Guru Nanak’s visit, the city was on the
eastern bank. Guru Ji and Mardana approached the city and
found a place to stay outside the city which is close to the
present Railway Station. One of my Muslim friends who went
on Hajj pilgrimage brought the photograph of the Gurdwara
and showed it to me with lot of reverence. Recently, I met a
gentleman who had stayed in Baghdad for long period of time
who told me that the Gurdwara was expanded and when the
local Muslim community came to know of programme of
further expansion, they approached Saddam Hussain the then
President of Iraq and put up a graveyard next to the Gurdwara;
thus blocking all expansion plans.
Guru Ji and Mardana would get up early and sing praise
of the Lord accompanied with music on the rebeck. One day
Mardana played rebeck and Guru Ji sang the following
composition from Japji Sahib (22nd Pauri) at page 5 of Guru
Granth sahib:-
pwqwlw pwqwl lK Awgwsw Awgws ] EVk EVk Bwil Qky vyd
khin iek vwq ] shs ATwrh khin kqybw AsulU ieku Dwqu ]
lyKw hoie q ilKIAY lyKY hoie ivxwsu ] nwnk vfw AwKIAY Awpy
jwxY Awpu ]22] AMg-5
pwqwlw pwqwl lK Awgwsw Awgws ] AoVk AoVk Bwil Qky
233
vyd khin iek vwq ] shs ATwrh khin kqybw AsulU ieku
Dwqu ] lyKw hoie q ilKIAY lyKY hoie ivxwsu ] nwnk vfw
AwKIAY Awpy jwxY Awpu ]22] AMg-5
Meanings:-
“He (God) has created millions of nether worlds and
heavens and men have given up the attempt to count them in
despair.
The Vedas too declare their helplessness in despair.
The Muslim scriptures declare eighteen thousand species;
such a count is in vain; there is nothing real except the Lord.
No body can state or measure His infinite state; men’s lives
are swallowed in such effort.
Nanak says; know that He is Supreme and all-knowing.
(22)”
In those days music was banned in Baghdad. Some local
people used to attempt to stop Guru Ji from singing but could
not dare to argue seeing the glow on his face. Then they
decided to complain to Peer Dastgir who was the religious head
of the place and belonged to Qadiri Sufi sect. He was
authorised to issue Fatwa or religious directive on such matters
and also decide the punishment.
At that time several baptismal rites were performed at the
time of one’s initiation into Qadiri Sufi sect. They remembered
God by seven names, reciting them in a prescribed order. As per
another ritual, the new entrant into the sect would raise his thumbs
of both of his hands and give his right hand into the right hand of
the spiritual mentor. That is why such a mentor among the Qadiri
sect is called “Peer Dastgir” which means a spiritual mentor who
holds the hand. At the time of Guru Ji’s visit, Shah Mohi-ud-Din
Abdul Qadir Gilani was called “Peer Dastgir”.
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 When the people went to Peer Dastgir and reported the
matter, he thought that this new person might propagate his
teachings and thus become a challenge to him. The religious
top brass are also very proud and therefore jealous of any
competition. Therefore he decided that this case deserved a
punishment of death by stoning. So the crowd of people picked
up stones and reached the place where Guru Ji was sitting.
When Guru Ji and Mardana saw the crowd with stones in their
hands, they became apprehensive of trouble. One man came
forward and told Guru Ji that they have come to implement Peer
Dastgir’s fatwa of killing them by stoning. Guru Ji got up and
told them that it was the time for Namaz and they should not
think of anything else at that time. He put his hands on his ears
and loudly shouted Sat Kartar in the tune of Azan (the call for
Namaz to the faithful). As soon as they heard this loud Azan
call, the stones in their hands fell down and all of them went
into coma. This news reached Peer Dastgir. He had already
heard about the happenings during Guru Ji’s visit to Mecca.
So he went himself accompanied by his son and followers.
Reaching there, he saw the earlier crowd motionless and
requested Guru Ji to kindly bring them into senses. Guru Ji said
that these people had come to kill me by stoning, but I have
killed their minds with the arrow of the God’s Word. Then on
further request by the Peer, Guru Ji brought them to senses.
Discussions between Peer Dastgir and Guru Ji at Baghdad.
The Peer asked Guru Ji “Which tradition and religion he
belongs to and what was his name?” Guru Ji replied that he
does not belong to any tradition. God has sent him to this world;
therefore he only recognised the God who is prevailing in all
corners of the creation. He did not recognise the fakirs who
have drawn circles around themselves. They have established
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their spiritual seats and have become men of the world though
they call themselves the men of God. From spiritual angle, they
are of no consequence. Among the Sufi’s there are fourteen
families and 72 branches. These are only the boundaries drawn
by them around themselves. I do not belong to any tradition;
I am a man of Unmanifest God. My worldly name is Nanak.
Since the Peer had heard this name from the hajjis coming from
Mecca, he realised the greatness of Guru Nanak and bowed
to him. In Mecca Guru Nanak was called “Hindi Peer”.
Then Peer Dastgir asked as to why Guru Ji was singing
and playing music. Guru Ji told him that music was a gift of
God to humans who had been blessed with intellect and power
of discrimination. There is music in the nature, the blowing
wind causes the reeds to rub against each other thus creating
music, the leaves of the trees and the chirping birds create
music. When man adds his voice to the instrumental music, then
the praise of God can be made more heavenly causing
absorption of the mind in godliness. But when the music is
connected with songs on subjects of lust, greed, desire, anger
and pride etc it becomes harmful to the mind and is therefore
undesirable. There is no harm rather it is good to sing the praise
of God accompanied with music. Then the Peer asked why is
it that every body likes music after all it is made by man? Guru
Ji replied that the music is made by God, man has only
discovered it.
Peer Dastgir agreed to this. Now music is played in all
the tombs of Sufis when the devotees sing “Kawalis” in praise
of God and the departed saints.
Then the Peer asked Guru Ji that according to Muslim
traditions, there are only seven skies above and seven earths
and below but he was singing that there are lakhs of skies and
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earths. This was a case of blasphemy, how can he explain this
controversy. Guru Ji replied that the God’s creation is immense
and limitless. One can visualise as far as one understands. It
is for the astronomers to count the stars and planets and not the
God’s fakirs. The fakirs are greatly impressed by the display
of God’s creation as seen partly in the form of stars in the sky
at night. It is only when the fakir’s worldly eyes close in
absorption in the God; that he is able to realise the vastness of
the creation.
Then the Peer asked Guru Ji to show him the proof of
more than seven skies and seven neither worlds. Peer’s son who
was still young and pure minded; was sitting nearby,
immediately offered himself to witness the God’s limitless
creation. Guru Ji took his hand in his own hand and asked him
to close his eyes. As soon as the Peer’s son closed his eyes,
he realised that he was flying at very fast speed and witnessing
many worlds in the sky. After some time, he lost the count and
stopped counting. Then Guru Ji showed him the neither worlds
too. On one of the worlds, there was a congregation of sages
and heavenly music was being played. There was a large vessel
filled with Halwa (karah Prasad offering to the devotees) made
of wheat flour, sugar and ghee (clarified butter). Guru Ji told
the Peer’s son that if they go back without any proof of having
seen other worlds, the people down there may not believe them.
So they filled a bowl with Halwa and took it with them. When
Guru Ji asked the boy to open his eyes, he was surprised to
see that his father and other people were still there. He thought
that he had spent ages in going around many worlds, but
according to our world, only a few minutes had elapsed. Then
the boy related his experiences of having seen many worlds.
The Peer asked if there was any proof of all that they were
237
saying. Then the boy produced the bowl of Halwa he had
brought with him. Since they did not have anything with them
before leaving for the sojourn, it confirmed that what they were
saying was true.
After this Peer Dastgir and his son were highly pleased.
After some dialogue with Guru Ji they went home. Other
people also returned to their homes. Guru Nanak had
discussions with Peer Dastgir on many occasions after that
time; Fakir Bahlol listened to the discussions very attentively
and became his disciple. This fact has come to light from an
epitaph discovered by Ananda Acharya. He has referred to it
in his poetry book “Snow Birds”. This epitaph was found
outside the city of Baghdad. The words inscribed on it when
translated in English were as under:-
“Here Guru Nanak had dialogue with Fakir Bahlol. Even
after sixty years (sixty winters) of Guru Nanak’s leaving Iran,
Bahlol’s soul remained stuck to the words of Guru Nanak as
a bee remains glued to the flower on which is reflected the light
of the dawn.”
The epitaph is in mixed language of Arabic and Turkish.
Bhai Veer Singh has given the copy of the original epitaph in
his book “Guru Nanak Chamtkar Volume II” opposite page
174 and also a sketch of the memorial.
In the west of Baghdad where Guru Ji had put up, a raised
platform and a tomb is found in a room. It is said that it is the
tomb of Fakir Bahlol and the platform which is 3 feet wide,
4 feet long and 3 feet high is the one on which Guru Nanak
used to sit. In 1918 A.D. the attendant who used to look after
this was Sayad Usuf. There is a courtyard in front of the room
where pomegranates are grown. There is a boundary wall
around the compound with one gate.
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 On the platform, there is writing in Arabic, the free English
translation of which is given below:-
“Look! The great God fulfilled the wish. A new building
got erected for Baba Nanak. In the construction of this, seven
Godly people contributed. The date comes to 927 Hijri. The
fortunate disciple started new supply of water from the earth.”
The date 927 Hijri seems to be correct as it is equivalent
to 1520 A.D. Al Sabia or Sabian or Subi people lived in Iraq
up to sixties of twentieth century. They called themselves
followers of Guru Nanak. They were natives of Iraq and lived
in south Iraq. They maintained unshorn hair and beard and
wore Guru Nanak’s portrait around their neck. They were
mostly gold smiths by profession. They did not consider
themselves Muslims nor other people in Iraq consider or call
them as such. They consider water as pious.
The most reliable record of Guru Ji’s Baghdad visit is
available in the 1st Vaar para nos. 35 and 36 of Bhai Gurdas
who had long association with four Gurus and happened to be
there not much after Guru Nanak’s time.
After spending some time in Baghdad, Guru Ji travelled
further eastward toward Mashhad.
In Iran at Mashhad.
Guru Nanak and Mardana reached Tabrez which was an
ancient town of Iran. Ibn Batuta the famous traveller had taken
ten days to cover the distance between Baghdad and Tabrez.
As a result of earth quakes, the town was destroyed several
times and reconstructed each time. From Tabrez, Guru Ji and
Mardana went to Tehran and from there to Mashhad. The
earlier name of this town was Tus. Two great sages, Firdausi
and Al-Gazli were born in this city. Mashhad literally means
“place for martyrdom.”
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 Mashhad was a great centre of Shia Muslims. Caliph
Harun Rashid suddenly passed away there in A.D. 819. His
son accompanied by his son-in-law came to pay respects at his
tomb in A.D. 829. His son-in-law Al Raza took some grapes
and breathed his last there. The tombs of both of them are side
by side and Shia devotees from far off places come here to pay
their obeisance.
Guru Ji and Mardana settled outside the town and did not
go to the shrine of martyrs as did all the Hajjis. The city
dwellers, after noticing this became anxious to know to which
tradition this fakir belonged. They came to Guru Ji and asked
if he had faith in Allah, Prophet Muhammad and Hazrat Ali.
Guru Nanak replied that Hazrat Muhammad was a Prophet
whose job was to convey the message. He came with the
message from God. What is more important is the message
he brought and it became all the more important to follow
that message. The message exhorted men to worship God.
This is the will of God. I follow this. The people who had come
to meet Guru Ji failed to understand him. They asked him to
go to Peer Abdul Rahman, their spiritual mentor. Peer Abdul
Rahman was a native of Gurdez and had gone to Mashhad on
pilgrimage. So Guru Nanak, Mardana and all the people went
to the Peer who told Guru Ji that all the people of the town
are Shia and had faith in Hazrat Ali. He wanted to know
whether he was a Shia or Sunni. Guru Nanak replied that
Divine light shines in all. All the prophets are equal for him.
He further told that same Divine Light pervaded in them and
in the entire universe. However we fail to perceive it because
of predominance of evil and passion. If one eradicates one’s
ego, one can perceive and it will become visible.
Abdul Rahman and natives of Mashhad were highly
240
impressed. Guru Ji stayed in Mashhad for some time and then
resumed his journey towards Kabul.
In Afghanistan at Kabul.
Guru Nanak and Mardana travelled on the old route in
north Iran from Mashhad and reached Balkh a town in the
northern part of Afghanistan. It has since been renamed as
Wazirabad. It is situated on the bank of Balkh River which
flows down and joins Amu River after about 80 kms. Due to
political ups and downs, this town has been destroyed several
times and each time it was resurrected soon thereafter. Guru
Nanak and Mardana passed through Balkh and reached Kabul.
Kabul is the capital of Afghanistan. It acquired this status when
Babur conquered it in 1504 A.D.
Guru Nanak put up outside the town towards Sultanpur
side. Some holy men met him there and held discussions with
him. They warned him that it was the place of Muslims and
he should be cautious. The Guru replied that the same Divine
Light pervades in all. God has created all beings in the same
mould. However, some of them wear holy thread and some get
themselves circumscribed. The holy men were deeply im-
pressed by Guru Ji’s words. Guru Ji spent some time in Kabul
and then proceeded towards Peshawar.
At Peshawar (Gorakh Hatri).
At the time of Guru Nanak’s visit, the Khyber Pass route
was very difficult. This route was opened during the regime
of Emperor Akbar. Guru Nanak Dev therefore travelled
through Kuram Pass. That is why there are several Gurdwaras
on the banks of Parachinar and the Kuram Rivers. These were
in place till 1947. There was a Gurdwara in Pewrah near
Afghan boarder and another at Maulana village about 3 kms
241
from Parachinar. The tradition of Guru Nanak Dev having
stayed there was current among the Muslim population there.
At the time of Guru Nanak’s visit, Peshawar was known
as Parashawar and this is the name mentioned by Babur in his
book Tuzk-i-Babari. The modern name Peshawar came up
during regime of Akbar. At the time of Guru Ji’s visit, there was
a shrine there called Gorakh Hatri. Earlier, this was an important
Buddhist centre. There was a Pipal tree about 100 feet high. The
Buddhists considered this tree holy as they believed that Gautam
Buddha had sat under this tree. Even Babur has made a reference
to it in his memoirs.
At the time of Guru Nanak’s visit, it was a centre of yogi
followers of Gorakh Nath. When Guru Nanak and Mardana
reached there, the community food (bhandara) was being served.
After the food was taken by all, the yogis asked Guru Ji whether
he was a householder or an ascetic. The Guru replied that he was
a householder. One of the yogis said that like a man given to
intoxication cannot concentrate on God, a householder cannot
get enlightenment because he is ever engrossed in family affairs.
In reply, Guru Ji said that one cannot become a yogi merely by
getting his ears pierced through and wearing ear rings. The
inculcation of the following virtues is must to become a true yogi.
Then he recited the following hymn as recorded as Gauri Cheti
Mahalla 1 at page 155-56 of Shri Guru Granth Sahib:-
gauVI cyqI mhlw 1 ]
muµdRw qy Gt BIqir muµdRw kWieAw kIjY iKµQwqw ] pµc cyly vis
kIjih rwvl iehu mnu kIjY fMfwqw ]1] jog jugiq iev pwvisqw ]
eyku sbdu dUjw horu nwsiq kMd mUil mnu lwvisqw ]1] rhwau ]
mUMif muMfwieAY jy guru pweIAY hm guru kInI gMgwqw ] iqRBvx
qwrxhwru suAwmI eyku n cyqis AMDwqw ]2] kir ptMbu glI mnu
lwvis sMsw mUil n jwvisqw ] eyksu crxI jy icqu lwvih lib
242
loiB kI Dwvisqw ]3] jpis inrMjnu rcis mnw ] kwhy bolih
jogI kptu Gnw ]1] rhwau ] kwieAw kmlI hMsu ieAwxw myrI
myrI krq ibhwxIqw ] pRxviq nwnku nwgI dwJY iPir pwCY
pCuqwxIqw ]4]3]15] AMg-155-156
gauVI cyqI mhlw 1 ]
muMdRw qy Gt BIqir muMdRw kWieAw kIjY iKMQwqw ] pMc cyly
vis kIjih rwvl iehu mnu kIjY fMfwqw ]1] jog jugiq
iev pwvisqw ] eyku sbdu dUjw horu nwsiq kMd mUil mnu
lwvisqw ]1] rhwau ] mUMif muMfwieAY jy guru pweIAY hm
guru kInI gMgwqw ] iqRBvx qwrxhwru suAwmI eyku n cyqis
AMDwqw ]2] kir ptMbu glI mnu lwvis sMsw mUil n
jwvisqw ] eyksu crxI jy icqu lwvih lib loiB kI
Dwvisqw ]3] jpis inrMjnu rcis mnw ] kwhy bolih
jogI kptu Gnw ]1] rhwau ] kwieAw kmlI hMsu ieAwxw
myrI myrI krq ibhwxIqw ] pRxviq nwnku nwgI dwJY iPir
pwCY pCuqwxIqw ]4]3]15] AMg-155-156
Meanings:-
“O yogi! Bring under control your five disciples (five evils
like lust, greed, anger, attachment and pride); make your mind
as staff; wear the ear rings in your heart and make the body
as the patched quilt. (1)
Then you shall attain true yoga-praxis. Make faith in the
Supreme Being without a second as the diet of herbs and roots.
(1) (Rahau)
As you adopt a master by shaving on the banks of Ganges
River, we have adopted Ganges as the Master (the Supreme
Being). You in your blindness have never contemplated on the
Lord who is the saviour of the three worlds. (2)
The doubts are not eliminated by hypocritical talk to attract
people. If your mind was fixed solely in the feet of the Lord;
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then why should you rush along in avarice and greed? (3)
O myself! Engage yourself in uttering the Divine name
of the Immaculate Lord. O yogi! What is the good in uttering
all the falsehood? (1) (Rahau)
The body is demented and the self is immature; that is why
the life is passed in possessiveness. Nanak thus supplicates;
when after death the bare flesh burns, nothing is left but regrets.
(4) (3) (15)”
During the stay at Gorakh Hatri, one day the yogis asked
him if he gave importance to outside symbols. They also
wanted to know what kind of a yogi one ought to be since he
did not accept occult powers. In reply, he uttered the following
hymn recorded as Ramkali Mahalla 1 at page 877 of Shri Guru
Granth Sahib:-
rwmklI mhlw 1 ]
suriq sbdu swKI myrI isM|I bwjY loku suxy ] pqu JolI mMgx kY
qweI BIiKAw nwmu pVy ]1] bwbw gorKu jwgY ] gorKu so ijin goie
auTwlI krqy bwr n lwgY ]1] rhwau ] pwxI pRwx pvix bMiD
rwKy cMdu sUrju muiK dIey ] mrx jIvx kau DrqI dInI eyqy gux
ivsry ]2] isD swiDk Aru jogI jMgm pIr purs bhuqyry ] jy iqn
imlw q kIriq AwKw qw mnu syv kry ]3] kwgdu lUxu rhY iGRq
sMgy pwxI kmlu rhY ] AYsy Bgq imlih jn nwnk iqn jmu ikAw
krY ]4]4] AMg-877
rwmklI mhlw 1 ]
suriq sbdu swKI myrI isM|I bwjY loku suxy ] pqu JolI mMgx
kY qweI BIiKAw nwmu pVy ]1] bwbw gorKu jwgY ] gorKu so
ijin goie auTwlI krqy bwr n lwgY ]1] rhwau ] pwxI pRwx pvix
bMiD rwKy cMdu sUrju muiK dIey ] mrx jIvx kau DrqI dInI
eyqy gux ivsry ]2] isD swiDk Aru jogI jMgm pIr purs bhuqyry ]
jy iqn imlw q kIriq AwKw qw mnu syv kry ]3] kwgdu lUxu
244
rhY iGRq sMgy pwxI kmlu rhY ] AYsy Bgq imlih jn nwnk iqn
jmu ikAw krY ]4]4] AMg-877
Meaning:-
“Absorption in the Divine Word and my master’s
teachings is my horn; and when it makes sound, the world
listens to it. Begging charity of the Divine Name is my begging-
bowl. (1)
O friend! Know that the Lord of the universe is always
awake. The Lord created the universe in an instant and He the
True Lord sustains it. (1) (Rahau)
The Lord has blessed us the air, Prana and water to sustain
life; He made two great lamps of the sun and moon; He has
made earth for birth and death of the humans; but the humans
have forgotten all the boons. (2)
When I meet any Sidhas, Yogis, wandering mendicants
and Muslim Peers, I utter God’s laudation; in this way, my mind
serves Him. (3)
Paper and salt when in the company of ghee (clarified
butter) remain untouched by water and so does lotus. Nanak, the
servant of God says, similarly the devotees of the God mingle
with mankind; what harm can Yama do to them? (4) (4)”
Listening to this, the yogis bowed to him. A small
Gurdwara marked the place where Guru Ji sat till 1947 A.D.
Guru Ji stayed there for a few days then set out on further travel
to Saidpur.
At Qandhar.
Bhai Veer Singh in his book “Guru Nanak Chamtkar part
II” has mentioned that Guru Ji visited Qandhar also. Guru Ji
arrived in Qandhar and rested outside the town. It is an ancient
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town and was set up by Alexander the Great with its
fortifications. Later Nadir Shah and Ahmed Shah Abdali
occupied and enriched the town.
Here a Mughal youth named Yarwali became Guru Ji’s
disciple. He was a good man but due to misconceptions in his
mind, he could not concentrate on God. Guru Ji advised him
to get rid of attachments and greed; break his connection with
outside and connect with God. There are lot of so called holy
persons who teach about God. But their real aim is not the Self-
realisation of their disciples but the desire to increase the
number of their disciples and make them part with their wealth.
Avoid such teachers.
The real path is to be true to oneself, stop deceiving
oneself; get up early in the morning and contemplate on God
and do self introspection. When one deceives others, it may
be gross or subtle deception, the deceiver also gets deceived.
The anger is like fire, it burns the angry person before
affecting the others. Pride and ego expels the egoist’s power
of discrimination. Thus all the five evils i.e. lust, anger, greed,
attachment and pride should be avoided.
Yarwali became a happy person and requested Guru Ji to
stay with him for some time. He became a devotee and spread
Guru Ji’s message.
One day Guru Ji was sitting near a water body. It was very
cold and ice was frozen on the surface of the water. One Hindu
Khatri came, removed his clothes and dived in ice cold water.
On coming out of the water, he was trembling with cold while
putting on his clothes. Guru Ji was watching him and noted
his forbearance but felt sorry for him as his hard austerities had
not borne fruit. Guru Ji was therefore moved by kindness and
246
decided to put him on the right path. He called the Khatri close
to him and asked him the purpose of his suffering the austerities.
The Khatri replied that one mendicant had told him that
bath begets virtues so he was following the mendicant’s advice.
After the bath, I worship idols before starting day’s work. Guru
Ji then uttered the following hymn recorded as Pauri 15 in vaar
Mallar Rag ki Mahalla 1 at page 1284-85 of Shri Guru Granth
Sahib:-
pauVI ]
ieik vx KMif bYsih jwie sdu n dyvhI ] ieik pwlw kkru BMin
sIqlu jlu hyNvhI ] ieik Bsm cV@wvih AMig mYlu n DovhI ] ieik
jtw ibkt ibkrwl kulu Gru KovhI ] ieik ngn iPrih idnu rwiq
nˆØId n sovhI ] ieik Agin jlwvih AMgu Awpu ivgovhI ] ivxu
nwvY qnu Cwru ikAw kih rovhI ] sohin Ksm duAwir ij siqguru
syvhI ]15] Aµg-1284-85
pauVI ]
ieik vx KMif bYsih jwie sdu n dyvhI ] ieik pwlw
kkru BMin sIqlu jlu hyNvhI ] ieik Bsm cV@wvih AMig
mYlu n DovhI ] ieik jtw ibkt ibkrwl kulu Gru KovhI ]
ieik ngn iPrih idnu rwiq nˆØId n sovhI ] ieik Agin
jlwvih AMgu Awpu ivgovhI ] ivxu nwvY qnu Cwru ikAw kih rovhI ]
sohin Ksm duAwir ij siqguru syvhI ]15] AMg-1284-85
Meaning:-
“Some go and sit in the forests and do not beg. Some bathe
in ice cold waters without caring for frost and ice. Some cover
their bodies with ashes and do not bathe. Some keep hair
braided and leave their home and tribe. Some wander about
naked and do not sleep at night. Some sit by burning fires and
heat their limbs. Without Lord’s Name, the body shall become
247
ashes and the practitioner of these practices shall weep. Only
those persons shall be honoured at the Lord’s abode who serve
the True Teacher. (15)”
The Khatri understood the uselessness of the austerities
and Guru Ji told him that the bath purifies the body which
affects the mind. But bath by itself and suffering austerities have
no worth. All worship and meditation is also fruitless unless
ego is abandoned. Therefore expel the ego, meditate on the
Lord and continue on this path. When you walk on the path,
you reach the destination. The Khatri was impressed by Guru
Ji’s teachings and became his disciple. He requested Guru Ji
to stay with him for some time. Guru Ji therefore stayed with
him for three days.
There was another Pathan named Shah Sharaf who
belonged to Bidar in south India but came to Qandhar and
settled there. He was friend of Yarwali. One day when he came
to meet his friend Yarwali, he noticed some strange brightness
and calmness on his friend’s face. Therefore he asked Yarwali
if he had met a holy man who has influenced him. When
Yarwali replied in affirmative, he asked why he forgot to call
him so that he would also have benefited by Guru Ji’s sage
advice. Yarwali felt sorry and frankly admitted that he became
so much absorbed in the instructions that he completely forgot
about his friend.
Shah Sharaf developed so much aspiration to meet Guru
Ji that he will not rest till he finds out the True Teacher. So after
four day’s search, he met Guru Ji. He was elated to see the
brightness and glow on Guru Ji’s face, bowed to him and
requested Guru Ji to explain about the coffin like dress he was
wearing. Guru Ji replied that coffin is worn by the dead, so we
are dead for the family and people but living. Shah Sharaf could
248
not understand what is meant by dead and living. So he asked
for clarification. Then Guru Ji explained that for the purpose
of the world, we are dead but after our self or ego dies away
then we become alive in the real sense for the purpose of God.
Listening this, Shah Sharaf was astonished by the depth of its
meaning.
Then Shah Sharaf asked the meaning of the patched quilt.
Guru Ji explained that it stands for, being torn, needle, thread,
stitching and covering ourselves. Shah Sharaf could not
understand anything so he asked for clarification. Then Guru
Ji explained that tearing of the quilt stands for self
introspection; the needle stands for patience,; thread stands
for company of saints; stitching stands for accepting God’s
will and wearing the patched quilt is getting rid of false
dignity.
Then Shah Sharaf asked, “What is the use of wearing the
patched quilt?” Guru Ji told him that wearing patched quilt
saves you from the messenger of death. Once you fully follow
the meaning of patched quilt, you rise above birth and death.
Then Shah Sharaf asked who the true mendicant is? Guru Ji
told him that a person who has realised the all pervading Lord
and is fully coloured in His love is a true mendicant.
With further discussions, Shah Sharaf understood that it
is the mind which need be purified because if you force the
body to desist from an undesirable action but the mind is not
trained, then howsoever you try; the bad habit shall not go
away. Guru Ji further explained that remembrance of God’s
name helps to conquer the mind. It is like making friends with
the lion, when the other animals know that lion is your friend,
they will not bother you. Once you make friends with God,
the evil tendencies shall leave you by themselves.
249
 Shah Sharaf was so much impressed that he wanted to
accompany Guru Ji. With great persuasion, Guru Ji convinced
him to stay back and have company of Yarwali and the Khatri
disciple. Whenever he wanted, he could go to Khuram and
meet one of Guru Ji’s disciples there. Thus after illuminating
three persons, who could light up others in future, Guru Ji left
Qandhar and travelled towards Punjab.
On the way to Saidpur, Man Chand.
After leaving Qandhar, Guru Ji rested outside a village.
A Pathan passer by saw a fakir with glow on his face and
therefore saluted Guru Ji. Guru Ji asked him to send Man
Chand of the village as he had some work with him. The Pathan
went to the village and passed down the message to Man Chand
who was surprised to hear this as he did not know any such
person. On second thought, he decided to visit Guru Ji and
came outside the village where he was sitting. He had brought
some dry fruits and presented the same to Guru Ji. Still he was
surprised as he could not understand how Guru Ji knew him.
Guru Ji inquired about his welfare. Man Chand in return
requested if he could be of any service. He also wanted to know
Guru Ji’s place of stay and the tradition to which he belonged.
He also said that he was first surprised to see his attire and now
he was more surprised to hear his advice.
Guru Ji said, “Most surprising thing is that this world will
not last for ever. Even then every body was busy collecting
things by hook or crook as if they were to live for ever. It is
strange that no body is worried about the thing which is
eternal.”
Man Chand said that what Guru Ji told was correct but
how to know what is the truth? He worked whole day and slept
peacefully at night and always did good deeds to everybody.
250
The people therefore respected him. He would like to be
enlightened further on this issue.
Guru Ji then said, “The human body has to sustain itself
in the world, therefore the mind which is the driver of the
body finds ways and means of livelihood in the visible world.
The most difficult problem is; how to know what is not
visible? All visible objects are temporary and have limitations.
How can the limitless and eternal object can be subject of
limited and temporary mind? So never try or attempt to see
the Eternal Lord in visible form. By remembering His Divine
name, another mind is born which is called experience or
“higher mind”. Then the hunger for Divine Knowledge is
satiated.”
Man Chand asked what belief one should keep in the
mind? Should one do any thing other than good deeds?
Guru Ji then said, “The Lord gives the experience of His
presence to his beloved devotees. Lord’s love is the source of
true happiness. If you love the world, then you feel sad while
leaving it. The lovers of the Lord would be experiencing the
subtle pleasures at the time of death of their physical body;
they will continue to be in that state even after leaving the
body. The lovers of the world, on leaving the body will feel
sad on seeing pleasures because they would not have the
physical body to experience the physical pleasures. Therefore
we should divert our mind from the worldly enjoyments to the
ever happy state with development of love for the Eternal
Lord.
If we do not do this during our worldly life that is the night
time, we repent badly when we become aware of the result of
our actions after death because at that stage, we are helpless
in the absence of physical body.”
251
 Man Chand was feeling as if Guru Ji has opened his eyes
to a new world. He very humbly requested Guru Ji to guide
him on the path and bless him with his grace.
Guru Ji told him, “The knowledge that we hear and after
passing through the mind reaches our memory and intellect
forms our property. Mostly we hear the spiritual instructions
and forget as soon as we leave the assembly. If we remember
“Waheguru” name all the time and it seeps into the depths
of our mind, memory and intellect; then we become
connected with the Lord. We should attempt to connect our
small self with the Supreme Self.”
Man Chand then requested Guru Ji for his blessings that
he should be able to travel on the path shown by him. Guru
Ji was very happy with sincerity of Man Chand and therefore
very graciously presented his staff to him and told that the evil
of forgetfulness of the Lord shall be driven out by the staff. As
soon Man Chand put his staff on his head, he experienced great
change in himself and felt strange enlightenment inside his
mind. Guru Ji left the village and proceeded further towards
Saidpur.
It is said in Vedanta teachings that when a devotee after
following proper practices becomes ripe for receiving the
teacher’s grace, the teacher himself searches him out. This and
many other examples when Guru Ji searched for the ripe
disciples go to prove this fact.
Swami Ramdas of Anand Ashram at Kanhagad in Kerala
India was once asked by a devotee as to what qualifications
he had acquired before he was blessed with Self-realisation by
Ramana Maharishi? He replied that he went to him with
purified mind like dry wood; therefore Maharishi set him on
fire and blessed him with enlightenment. It is said in Vedanta
252
that when the disciple is ready, the master himself searches him
out.
At Saidpur; devastation by Babur.
From Gorakh Hatri, Guru Ji travelled via Hasan Abdal
and Tilla Bal Gudain to Saidpur. In one of Guru Ji’s earlier
travels, he had been to Saidpur and had stayed with Bhai Lalo.
This town is now known as Eminabad. In his earlier visit while
staying with Bhai Lalo, he narrated sad state of the country
wherein the rulers were tyrannical and plundering the public.
Guru Ji listened carefully and in the evening, when a number
of devotees had gathered to hear Kirtan, Guru Ji went in trance
and then uttered the following hymn stating the future events
to happen in Saidpur; recorded as Tilang Mahalla 1 at page 722
of Shri Guru Granth Sahib:-
iqlµg mhlw 1 ]
jYsI mY AwvY Ksm kI bwxI qYsVw krI igAwnu vy lwlo ] pwp
kI jM\ lY kwblhu DwieAw jorI mMgY dwnu vy lwlo ] srmu Drmu
duie Cip Kloey kUVu iPrY prDwnu vy lwlo ] kwjIAw bwmxw kI
gl QkI Agdu pVY sYqwnu vy lwlo ] muslmwnIAw pVih kqybw
kst mih krih Kudwie vy lwlo ] jwiq snwqI hoir ihdvwxIAw
eyih BI lyKY lwie vy lwlo ] KUn ky soihly gwvIAih nwnk rqu
kw kuMgU pwie vy lwlo ]1] swihb ky gux nwnku gwvY mws purI
ivic AwKu msolw ] ijin aupweI rMig rvweI bYTw vyKY viK iekylw ]
scw so swihbu scu qpwvsu scVw inAwau krygu msolw ] kwieAw
kpVu tuku tuku hosI ihdusqwnu smwlsI bolw ] Awvin ATqrY jwin
sqwnvY horu BI auTsI mrd kw cylw ] sc kI bwxI nwnku AwKY
scu suxwiesI sc kI bylw ]2]3]5] AMg-722-23
iqlMg mhlw 1 ]
jYsI mY AwvY Ksm kI bwxI qYsVw krI igAwnu vy lwlo ] pwp
kI jM\ lY kwblhu DwieAw jorI mMgY dwnu vy lwlo ] srmu Drmu
253
duie Cip Kloey kUVu iPrY prDwnu vy lwlo ] kwjIAw bwmxw
kI gl QkI Agdu pVY sYqwnu vy lwlo ] muslmwnIAw pVih kqybw
kst mih krih Kudwie vy lwlo ] jwiq snwqI hoir ihdvwxIAw
eyih BI lyKY lwie vy lwlo ] KUn ky soihly gwvIAih nwnk
rqu kw kuMgU pwie vy lwlo ]1] swihb ky gux nwnku gwvY mws
purI ivic AwKu msolw ] ijin aupweI rMig rvweI bYTw vyKY viK
iekylw ] scw so swihbu scu qpwvsu scVw inAwau krygu msolw ]
kwieAw kpVu tuku tuku hosI ihdusqwnu smwlsI bolw ] Awvin
ATqrY jwin sqwnvY horu BI auTsI mrd kw cylw ] sc kI bwxI
nwnku AwKY scu suxwiesI sc kI bylw ]2]3]5]
AMg-722-23
Meaning:-
“O Lalo! I am describing what my Master is telling me.
(He) is bringing the marriage party of sin from Kabul and they
would be forcibly asking for charity (of wealth and women).
Nobility and spirituality have hidden and falsehood is prevail-
ing everywhere. The Kazis and Brahmins have been ignored
and the Devil is dictating the rules. The Muslims are reading
their holy books and crying for God’s help in distress. The men
and women of other religions and castes are also in distress.
Nanak says that ballads of blood are being sung and the
helpless women are forcibly assaulted and made to put forehead
mark of blood. (1)
Nanak sings the praise of the Lord in the town of meat
(it is said that Saidpur consumed lot of meat hence called
“Maspuri”). The Lord, who has created and sustains the
creation, is watching the happenings but is separated from
them. The Lord is true, does justice and punishes the guilty.
Humans will be torn like pieces of cloth and Hindustan shall
cry at its worst. The (invader) shall come in eighty seventh year
254
of (Bikrami calendar 1578) go back in ninety seventh (Bikrami
calendar 1597) year; another disciple of brave master shall rise.
Nanak is saying the truth because it is time to tell the truth. (2)
(3) (5)”
When Guru Ji was sitting outside the town, one Brahmin
came and he offered dry fruits to Guru Ji. He said that after
listening to his hymn on the previous day, he was greatly
perturbed about the safety of his family. Guru Ji advised him
to shift to a high place at a distance from Saidpur. He did that
and was spared.
In this hymn, Guru Ji was alluding to attack by Babur on
Saidpur. Babur attacked India five times. The first attack was
in 1504 A.D. and the second attack 1519 A.D. The first two
attacks were near the borders only. The third attack in 1520
A.D. was on Saidpur. At that time Pathans were ruling over
Saidpur. The Lodhi rulers at Delhi had become weak; therefore
the local chiefs were very corrupt. When news of likely
invasion by Babur reached Saidpur, the Pathan rulers were in
quandary; if they surrender to him, then after his return, the
Emperor of Delhi will punish them. So they decided to fight.
Since Babur had better armoury of guns and cannons, the
resistance failed soon. Babur over ran the town, looted wealth
and carried away men and women as prisoners. Guru Nanak
and Mardana were also taken prisoners. Guru Ji was made to
carry a load on his head and Mardana was asked to hold reins
of a horse of one Mir Khan a commander of Babur.
Guru Ji told Mardana to leave the reins of the horse and
play his rebeck. He did that and the horse followed him. The
load on Guru Ji’s head travelled above his head in the air.
Seeing the most distressing state of both Hindu and Muslim
women and men Guru Ji recited the following hymn recorded
255
as Assa Mahalla 1 Ashatpadi Ghar 3 at page 417 of Guru
Granth Sahib:-
rwgu Awsw mhlw 1 AstpdIAw Gru 3 < siqgur pRswid ]
ijn isir sohin ptIAw mWgI pwie sMDUru ] sy isr kwqI muMnIAin@
gl ivic AwvY DUiV ] mhlw AMdir hodIAw huix bhix n imlin@
hdUir ]1] Awdysu bwbw Awdysu ] Awid purK qyrw AMqu n pwieAw
kir kir dyKih vys ]1] rhwau ] jdhu sIAw vIAwhIAw lwVy
sohin pwis ] hIfolI ciV AweIAw dMd KMf kIqy rwis ] auprhu
pwxI vwrIAY Jly iJmkin pwis ]2] ieku lKu lhin@ bihTIAw lKu
lhin@ KVIAw ] grI Cuhwry KWdIAw mwxin@ syjVIAw ] iqn@ gil
islkw pweIAw qutin@ moqsrIAw ]3] Dnu jobnu duie vYrI hoey ijn@I
rKy rMgu lwie ] dUqw no PurmwieAw lY cly piq gvwie ] jy iqsu
BwvY dy vifAweI jy BwvY dyie sjwie ]4] Ago dy jy cyqIAY qW
kwiequ imlY sjwie ] swhW suriq gvweIAw rMig qmwsY cwie ]
bwbrvwxI iPir geI kuieru n rotI Kwie ]5] ieknw vKq
KuAweIAih iekn@w pUjw jwie ] cauky ivxu ihMdvwxIAw ikau itky
kFih nwie ] rwmu n kbhU cyiqE huix khix n imlY Kudwie ]6]
ieik Gir Awvih AwpxY ieik imil imil puCih suK ] iekn@w eyho
iliKAw bih bih rovih duK ] jo iqsu BwvY so QIAY nwnk ikAw
mwnuK ]7]11] AMg-417
rwgu Awsw mhlw 1 AstpdIAw Gru 3 < siqgur pRswid ]
ijn isir sohin ptIAw mWgI pwie sMDUru ] sy isr kwqI muMnIAin@
gl ivic AwvY DUiV ] mhlw AMdir hodIAw huix bhix n imlin@
hdUir ]1] Awdysu bwbw Awdysu ] Awid purK qyrw AMqu n pwieAw
kir kir dyKih vys ]1] rhwau ] jdhu sIAw vIAwhIAw lwVy
sohin pwis ] hIfolI ciV AweIAw dMd KMf kIqy rwis ] auprhu
pwxI vwrIAY Jly iJmkin pwis ]2] ieku lKu lhin@ bihTIAw
lKu lhin@ KVIAw ] grI Cuhwry KWdIAw mwxin@ syjVIAw ] iqn@
gil islkw pweIAw qutin@ moqsrIAw ]3] Dnu jobnu duie vYrI
hoey ijn@I rKy rMgu lwie ] dUqw no PurmwieAw lY cly piq gvwie ]
256
jy iqsu BwvY dy vifAweI jy BwvY dyie sjwie ]4] Ago dy jy
cyqIAY qW kwiequ imlY sjwie ] swhW suriq gvweIAw rMig qmwsY
cwie ] bwbrvwxI iPir geI kuieru n rotI Kwie ]5] ieknw vKq
KuAweIAih iekn@w pUjw jwie ] cauky ivxu ihMdvwxIAw ikau itky
kFih nwie ] rwmu n kbhU cyiqE huix khix n imlY Kudwie
]6] ieik Gir Awvih AwpxY ieik imil imil puCih suK ] iekn@w
eyho iliKAw bih bih rovih duK ] jo iqsu BwvY so QIAY nwnk
ikAw mwnuK ]7]11] AMg-417
Meanings:-
“The women of status who wore beautiful wear on their
heads and vermillion (sindhur) in their hair parting line; their
hairs were shorn and there was dust all over their necks. Those
who were living in the palaces are now waiting for orders. (1)
O Lord! I bow to you. You are the Supreme Being,
beginning of everything; no body knows Your limits and You
are watching Your own play. (1) (Rahau)
They were looking beautiful in the company of their
husbands when they came after marriage. They came in
palanquins and wore bangles and other jewellery of elephant
tusks. Their mother in law sacrificed water over their heads and
everything around them was shining. (2)
Some of their female attendants used to be sitting by their
sides and others were standing in attendance. They were eating
nuts, dates and other dry fruits; and were enjoying marital bliss.
They were wearing silk dresses and jewellery of pearls and
other gems. (3)
Wealth and youthful beauty which was the source of
enjoyment; became their enemies. The soldiers were told by the
invaders to drive them by heaping insults on them. The God may
bless some with honour and may punish some as He likes. (4)
257
 If one thinks about the results of one’s actions; why should
there be the need for punishment? The rulers lost their senses
and became busy in enjoyments. Babur ruled all around and
people were starving for food. (5)
Some people were served food at proper time and some
were even worshipped. The Hindu women who were so
particular about purity were craving for what ever food they
could have. The Hindus never remembered Lord Ram and the
Muslims forgot about Khuda; now they were not able to get
help from any source. (6)
(After the invasion was over) some people were inquiring
about the safety of others. Some were crying over their losses
and saying that it was in their fate. Nanak says that whatever
God wills, happens. Humans can not do anything. (7) (11)”
When Mir Khan, the commander saw that Guru Ji’s load
was travelling over his head and that the horse was faithfully
following Mardana; and that Guru Ji and Mardana were singing
heavenly hymn, he went and reported the matter to Babur. In
the mean time, all the prisoners had reached the camp where
they were asked to grind grains on the grinding stone wheels.
When Guru Ji was singing and Mardana was playing rebeck,
the grinding wheels were rotating by themselves. When Babur
came, he was astonished to see this. He realised that the fakir
was a God realised one, so he bowed to Guru Ji. All his Mughal
commanders also followed. Then Babur requested Guru Ji to
accept his offering. Guru Ji told him that he does not want
anything for himself. He instead asked for release of all the
prisoners who were innocent and had not harmed the Mughal
army. Babur did that and released all the prisoners.
After getting all the prisoners released, when Guru Ji
returned to the town, he was appalled to see the devastation
258
carried out by Babur. The news that Guru Ji has got the release
of the prisoners at Saidpur spread like wild fire. So those people
who had run away to safety returned to their homes. The
prisoners came back and met their dear ones. Some were busy
in disposing their dead relatives while others were pondering
over the problem of their livelihood.
Then Guru Nanak Dev came to know that there were still
many prisoners with Babur’s army. Because they were picking
up any body on the way and making prisoner. Guru Ji therefore
again went to Babur’s camp and sang the following hymn
outside his camp which is recorded as Assa Mahalla 1 at page
360 of Shri Guru Granth Sahib:-
Awsw mhlw 1 ]
Kurwswn Ksmwnw kIAw ihMdusqwnu frwieAw ] AwpY dosu n dyeI
krqw jmu kir muglu cVwieAw ] eyqI mwr peI krlwxy qYN kI
drdu n AwieAw ]1] krqw qUM sBnw kw soeI ] jy skqw skqy
kau mwry qw min rosu n hoeI ]1] rhwau ] skqw sIhu mwry pY vgY
KsmY sw pursweI ] rqn ivgwiV ivgoey kuq؈ I muieAw swr n kweI ]
Awpy joiV ivCoVy Awpy vyKu qyrI vifAweI ]2] jy ko nwau Drwey
vfw swd kry min Bwxy ] KsmY ndrI kIVw AwvY jyqy cugY
dwxy ] mir mir jIvY qw ikCu pwey nwnk nwmu vKwxy ]3]5]39]
AMg- 360

Awsw mhlw 1 ]
Kurwswn Ksmwnw kIAw ihMdusqwnu frwieAw ] AwpY dosu n dyeI
krqw jmu kir muglu cVwieAw ] eyqI mwr peI krlwxy qYN kI
drdu n AwieAw ]1] krqw qUM sBnw kw soeI ] jy skqw skqy
kau mwry qw min rosu n hoeI ]1] rhwau ] skqw sIhu mwry pY
vgY KsmY sw pursweI ] rqn ivgwiV ivgoey kuqˆØI muieAw swr
n kweI ] Awpy joiV ivCoVy Awpy vyKu qyrI vifAweI ]2] jy
ko nwau Drwey vfw swd kry min Bwxy ] KsmY ndrI kIVw AwvY
259
jyqy cugY dwxy ] mir mir jIvY qw ikCu pwey nwnk nwmu vKwxy
]3]5]39] AMg- 360
Meaning:-
“O Babur! You conquered Khurasan (some parts of Iran,
Russia and Afghanistan) and frightened Hindustan. O Lord! I
do not blame you but You made the Mughal army make very
powerful attack. They hit so hard that every body was crying
in distress. O Lord! You did not pity them? (1)
O Lord! You take care of everybody. If a strong person
kills another strong person (like soldiers in battle) I do not feel
bad. (1) (Rahau)
If a powerful person fights another powerful person like
tigers, it is justified but looting and killing of innocents is
cowardice. The Mughal soldiers have killed jewel like people
and there is no count of the dead. O Lord! You join and You
separate people, this is your greatness. (2)
If somebody assumes a grand name and enjoys pleasures
to his taste, he is only an insect picking up grains in the eyes
of the Lord. Nanak says that one should die while being alive
by doing good deeds, and then only his name shall be
honoured. (3) (5) (39)”
As soon as Babur heard the sad tune of this hymn, he
immediately called Guru Ji in his tent. He requested Guru Ji
for the meanings of the hymn. When Guru Ji explained the
meanings, Babur felt ashamed of his conduct and offered hemp
herb leaves which he used to take. Guru Ji then recited the
hymn “O Lord! Your fear is my hemp herb and my mind is
the leather bag” Babur was so much impressed that he
requested Guru Ji to accompany him. After lot of persuasion,
Guru Ji stayed with him for three days and then left his camp.
260
 While Guru Ji was staying with Babur, he asked for a
boon. Guru Ji asked him to free all the prisoners before any
boon is granted. Babur ordered release of all the prisoners with
his army. Then he requested that his regime in India should be
stable. Guru Ji advised him, “If he desired stability of his
family’s rule, his family should live in India as Indians; be
fair to both Muslims and Hindus, respect the God’s fakirs and
saints. Justice is the sun and the sovereignty is its reflection.
As soon as justice is neglected, the rule shall be over.”
It is said that Babur released all the prisoners and returned
to Kabul. Guru Ji stayed in Saidpur for some time and then
returned to Talwandi.

rR

261
 Chapter 7
Settling at Kartar Pur

Founding of Kartar Pur.

After leaving Saidpur, Guru Nanak Dev and Mardana
arrived at Talwandi. They stayed there for some time. Bhai
Mardana took time to meet his family. Parents of Guru Nanak
Dev had grown quite old by that time. Therefore Guru Ji
wanted to spend some time with them and other members of
his family just like any other householder. He removed his attire
worn during travels and dressed like ordinary people.
After a few days, he took Mardana along and travelled
towards Lahore. From there they went further northwest and
reached near Ravi River at a distance of about 80 kms from
Lahore. Guru Nanak liked the beautiful spot on the bank of Ravi
River, set up his camp there and started living there. In the
neighbourhood village, there was a farmer’s family who were
very good people. The lady of the house would bring milk for
Guru Ji daily and also look after their other needs. By Guru Ji’s
blessings, this family flourished and became quite prosperous.
Slowly, the people of surrounding villages came to know
that a holy man had settled at that place and they started visiting
Guru Ji. One day a few mendicants visited Guru Ji. At that time,
Mardana was performing kirtan and Guru Ji was singing the
following hymn:-
kUV inKuty nwnkw EVik sic rhI ]2] AMg-953
262
 kUV inKuty nwnkw EVik sic rhI ]2] AMg-953
“O Nanak! Falsehood is shattered-
Only the truth comes out good finally.”
(Ramkali Mahalla 1in Ramkali ki vaar before 13th Pauri at page 953
of Shri Guru Granth Sahib)
This verse stirred the inner feelings of the mendicants who
began to sing this verse while playing with pieces of reed.
Where ever they went, they sang this verse; thus the popularity
of Guru Nanak spread all around.
When the karoria (revenue official) learnt that a holy man
had settled in his region and his popularity was increasing day
by day; he felt very jealous. So he decided to oust Guru Ji from
the place. With this intention, he started for Guru Ji’s camp but
his horse would not move. So he had to give up the mission.
On another occasion when he started, something fell in his eyes
and he could not see. So the second attempt also had to be
abandoned. By this time, his ego was at its highest and he was
burning with anger. His associates advised him that since his
two attempts have failed, the fakir might be a very beloved of
God; so it would be wrong to harass him. Though he was
adamant initially, but finally he comprehended the situation and
decided to visit Guru Ji and see for himself as to why he was
so popular among the masses. When he went and met Guru
Ji, he felt elated, and paid his respects. He stayed for some days
with Guru Ji and offered to set up a village for him which was
named Kartar Pur by Guru Nanak.
There was another karoria at Lahore by name Duni Chand
who had met Guru Ji earlier and had become his disciple, when
he came to know that Guru Nanak had set up a village near
Ravi River, he came there, paid his respects and got a house
for Guru Ji and an inn for visitors constructed at Kartar Pur.
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Ajitta Randhawa.
The villages around Kartar Pur were mostly inhabited by
people of Randhawa sub-caste and this group of many villages
was called Tapa. So this area was known as Tapa of
Randhawas. Opposite side of Ravi River was a village named
Pakkhoke where his father-in-law was the Patwari. In this
village lived Ajitta Randhawa son of Hitta Randhawa. When
he learnt about a holy man settled at Kartar Pur, he came and
sought spiritual light and became Guru Ji’s disciple. He stayed
with Guru Ji and accompanied him on most of his travels
around Kartar Pur.
Ubare Khan and Shaikh Malo two Pathan disciples.
After crossing Ravi River from Kartar Pur and travelling
on the road to Batala, there is village named Jorian. A Pathan
named Ubare Khan lived in this village. He was friend of
Shaikh Malo who had visited Guru Nanak at Kartar Pur and
was very happy to have discussed Godly matters with Guru
Ji. Ubare Khan also went and met Guru Ji. He asked whether
he was a Hindu or a Muslim. Guru Ji replied that only God
is eternal; neither Hindus nor Muslims are so. Therefore every
body should focus his mind on the God. The question of being
a Hindu or a Muslim was irrelevant. Ubare Khan was satisfied
with the replies and fell at Guru Ji’s feet. He sought Guru Ji’s
blessing and Guru Ji said, “God will bless him.”
There was another peasant named Abdul Rahman at
Jorian. When he learnt that Ubare Khan had met Guru Ji and
was appreciating him, he felt bad that a Muslim was devoted
to a Hindu fakir. One day Abdul Rahman also met Guru Ji and
asked him whether he was a Hindu or a Muslim. Guru Ji replied
that the Divine name was his religion. Abdul Rahman again
asked, how is it that beloved of God had no religion? Guru Ji
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again replied that the beloved of God love God. They do not
get involved in the controversies of religion and Hindu or
Muslim scriptures. The entire creation of the God is essentially
the same. Both the Hindus and Muslims; rich and poor and the
good and bad are all His creation. The same Divine light
illuminates all the creation. Because of our ego and bias, we
fail to see this light. After hearing this, Abdul Rahman was
satisfied and fell at the Guru Ji’s feet and became his disciple.
Bhai Lehna arrives at Kartar Pur.
The area around Mukatsar was sparsely populated before
Guru Gobind Singh fought a battle there with the Mughal army.
The villages were located at quite a distance from each other.
At a distance of about 13 kms, towards north east of Mukatsar
there was a village named Matte-di-Sarai. In this small village,
there lived a Khatri Bhai Pheru by name. He ran a small shop
in the village and was known for his honesty and integrity. In
1504 A. D. he got a son names Lehna and he grew to be a
man of religious disposition.
India was repeatedly attacked by invaders from the
western countries at frequent intervals. Babur invaded India in
1504, 1519 and 1520 A.D. and the destruction and devastation
carried out by him reminded the Punjabis about the holocaust
that followed Taimur’s invasion earlier. Matte-di-Sarai fell on
the highway from Peshawar to Delhi and the village had been
looted earlier by the Baloch invaders. Therefore fearing another
invasion by Babur, the villagers started deserting the village.
Bhai Pheru also took his family along and shifted to Hari-ka-
Pattan, a little distance away from the road but his business did
not succeed there. So he crossed Satluj and Beas Rivers and
settled at Khadur in present Amritsar district.
Bhai Lehna was married to Khivi. Her parents were also
265
residents of Matte-di-Sarai. They had four children, two
daughters (Bibi Anokhi, Bibi Amro) and two sons (Dasu and
Datu). When Guru Nanak founded Kartar Pur, Bhai Lehna
lived at Khadur.
Bhai Lehna was a man of religious disposition and he used
to visit the temple of Jawalaji (fire goddess) every year. This
temple is of volcanic origin located in Kangra district of
Himachal Pradesh. The pilgrims from far off places come to
this temple for worship. Being close to Punjab state, people of
Punjab have special attraction and reverence for this temple.
From Khadur, one of the routes passed through Kartar Pur, the
newly founded town by Guru Nanak Dev. Once he met a
devotee of Guru Nanak in his village who was reciting Guru
Ji’s compositions. Bhai Lehna heard these and was very much
impressed. This created a strong desire in his mind to meet Guru
Nanak.
Therefore on one of the group visits to Jawalaji; Bhai
Lehna persuaded the group to stop for some time at Kartar Pur.
Asking the others to wait outside the town, he alone went into
the town. He met an old man from whom the inquired about
the place of Guru Nanak. The old man volunteered to take him
there and held the reins of Bhai Lehna’s horse to lead his horse.
After reaching the place; he was told to tie up the horse and
wash up before meeting Guru Nanak. So, when after wash up;
Bhai Lehna went inside the house, he was surprised and
shocked to see the same old man who had lead him by holding
his horse’s reins was Guru Nanak Dev himself. Bhai Lehna
felt ashamed and apologised profusely. Guru Ji only smiled and
blessed him.
This episode only shows that when a devotee is ready for
spiritual growth, the True Teacher meets him. The same
266
happened with Swami Vivekanand when he met Parmahansa
Ramakrishna. The devotees should concentrate on self devel-
opment rather than searching for the teacher. The danger of
self-search being that one of the self-appointed gurus might
grab and exploit you.
Bhai Lehna after meeting Guru Nanak felt that his search
for the master was over. So he went back to his group of
pilgrims and told them that they may proceed further and he
would stay back at Kartar Pur as the purpose for which he used
to go to the shrine of goddess had been served. The group
members protested but could not move Bhai Lehna. While
staying at Guru Ji’s place, Bhai Lehna felt that his dubiety was
gone and that the goddess he worshipped earlier remained in
the service of Guru Ji.
When the group of pilgrims returned after visiting
Jawalaji, they stopped at Kartar Pur. They persuaded Bhai
Lehna to accompany back home but he was clear in his mind
that he would continue to stay at Kartar Pur and told his friends
to inform his family accordingly. The pilgrims went back to
Khadur and informed his family that Bhai Lehna had chosen
to stay back at Kartar Pur. While at Kartar Pur, Bhai Lehna
fully devoted himself to the service of Guru Nanak and also
served in the free kitchen (Guru ka Langar).
Meeting Bura (Baba Budha).
Once Guru Nanak set out from Kartar Pur and sat outside
the present Kathu Nangal village about 19 kms from Amritsar.
This village was also inhabited by Randhawa Jats. Outside the
village where Guru Ji was sitting, one small boy was grazing
cattle. He came to Guru Ji and paid his respects and began to
talk to him. Guru Ji asked him that it was his age for playing
and enjoyment, but he was discussing the spiritual matters like
267
a mature man of old age (Budha). In reply, the child told him
that one day his mother told him to light the fire. While lighting
the fire, he noticed that the small wood pieces catch fire sooner
before the big wooden pieces. So he started thinking that he
could leave the world even in childhood. Since that time, he
started looking for holy people and serving them.
Guru Ji was highly pleased on hearing this from a child
and asked his name. He replied that his name was Bura.
Hearing this, Guru Ji remarked that since he was mature and
full of wisdom; his name should be Budha. As this child grew
up, he became a renowned Sikh and is known as Baba Budha
in Sikh tradition. He served the first six Sikh Gurus till Guru
Hargobind. He had the honour of anointing five Gurus, from
Guru Angad Dev to Guru Hargobind Sahib. Guru Arjan Dev
appointed him first Granthi of Shri Harimandir Sahib at
Amritsar.
Guru Nanak stayed at the village of this child for some
days and then returned to Kartar Pur.
Visit to Achal Vatala.
Achal Vatala is about 6 kms from Batala town in Punjab
and is known for the historic shrine of Lord Shiva’s son Kartik.
There is a tradition that Kartik put up here after circumambu-
lation around the earth. An ancient temple and a tank dedicated
to the memory of Lord Shiva exist here. The village also came
to be known after the name of the shrine. There were several
idols around the tank which according to a tradition were
destroyed by the orders of Emperor Aurangzeb. These days,
there is a temple in the midst of the shrine which has an epitaph
saying that the temple was got constructed by Ram Dial
Bhandari in 1854 A.D. On the wall of the Shiva temple, there
is a painting depicting Guru Nanak Dev with the Sidhas sitting
268
around him very reverentially. This shows that even at the time
of construction of the temple, the saints very respectfully
referred to the Guru Ji’s visit to Achal Vatala.
At a little raised mound on the bank of the pool, there is
a Gurdwara and according to local tradition, Guru Nanak sat
at the very location on his arrival. There is a berry tree inside
the Gurdwara which is said to be dated during Guru Ji’s time.
There was a stepped well (baoli) which has since been
converted into an ordinary well. Maharaja Ranjit Singh donated
land for Langar and also contributed towards construction of
the shrine.
Every year there is a big fair at the time of Shivratri festival
which happens during the months of February-March. In the
old days all the yogis would meet at this place during the
festival. Guru Nanak also visited this place during the festival
accompanied by Bhai Lehna and Ajitta Randhawa. During the
festival a number of professional performers including the
singers would set up shop in the fair. They are called Ras
Dhariyas or Bhagtiyas. They would sing devotional songs and
act dramas depicting the story of the holy personages. One such
group became very popular and collected heavy crowd. There
were hardly any visitors at the camp of the Sidhas. So the
Sidhas became jealous and tried to collect the crowd of public
by showing some miracle. It was the standard practice of the
yogis to win the minds of the public by showing some miracle.
They would also frighten the people by the threat of a curse
which may destroy their families. Although no body loved the
yogis from their hearts, but they were too much afraid of their
curses and were respecting them out of fear.
On the contrary, Guru Nanak was teaching remembrance
of the Divine Name and universal love. He was teaching that
269
we should neither fear nor frighten anybody. Because of these
simple and loving practices, the popularity of Guru Nanak was
increasing which made the yogis jealous of him. To show their
powers and impress the gathering at the fair, the yogis therefore
decided to show some miracle. By their magical powers, they
hid the collection vessel in which the people were putting
donations for the show of the Bhagtiyas or Ras Dhariyas as
mentioned above. As soon as the singers discovered this fact,
they became nervous and started searching all around. There
was chaos and the yogis felt happy. Then the yogis declared
that if Guru Nanak had some power, he should find the
collection vessel. Guru Ji produced it in no time. The yogis felt
embarrassed.
Then the yogis decided to engage Guru Ji in arguments
on spiritual matters and thus defeat him. So they all collected,
came and sat in front of Guru Ji and asked him as to why he
has become a householder by abdicating his state of a
mendicant. Guru Ji questioned them as to why they go to the
householders for begging food once having divorced the family
life? He asked: Why do you coerce people by threatening by
fear of curses to part with what ever you need? The yogis had
no answer to these questions.
After having lost in arguments, they thought of showing
miracles; thus frighten and win over Guru Ji. Some of the yogis
assumed the forms of wild animals like lions, flying birds,
snakes, flames of fire and other frightening figures. All the
people in the fair started trembling with fear. Guru Ji told the
gathering not to be afraid as it was only black magic. Guru
Ji’s disciple Ajitta Randhawa who had by now gained sufficient
spiritual powers was with Guru Ji. Guru Ji told him to draw
a line around the people while uttering “Waheguru”. Guru Ji
270
assured everybody that all the black magic of the yogis will
have no effect within the protective line. Since Ajitta Randhawa
possessed some powers, he thought of displaying these powers
in response to the yogis’ magic because he was feeling very
bad by seeing the behaviour of the yogis towards Guru Ji. So
he spread a sheet of cloth on the pool water, sat on it and started
floating as if on a wooden board. The previous day, there was
a heavy hail storm which killed a large number of birds. These
dead birds were floating upside down. Ajitta picked up these
dead birds one by one and made them fly away. The people
and the yogis were astonished to see that a devotee of Guru
Ji had such magical powers. In spite of the best efforts of the
yogis, Guru Ji remained un-affected and peaceful. When the
yogis failed in their show of magical powers, Guru Ji looked
at them which made them powerless.
After this the yogis realised their mistake and apologised
for their arrogance. They also realised that the magical or super
natural powers called Sidhhies are of no consequence.
Guru Ji advised them to follow God’s Will and that the
spiritual powers had no value for the spiritual seekers. The real
gift of God is the remembrance of His name. Have full faith
in God and do not waver in faith because a seed of lintels if
it is broken in two parts does not grow. Similarly divided
loyalties do not bring any results. Attach firmly to the Lord like
a morning glory creeper which when attached to the big tall
tree with thick trunk, by firmly going around the trunk and
branches rises to the top of the tree and flowers there at the
height. Its flowers are visible at great distance and it spreads
happiness all around. Similarly if you attach yourself firmly to
God who is the highest, your capacity to spread happiness shall
also greatly increase.
271
 The yogis who lived at Achal Vatala were followers of
Gorakh Nath because at that time only the followers of Gorakh
Nath were found in Punjab. Their basic virtue was that they
had turned away from the house-hold life. So the first point they
raised against Guru Ji was that he was a house holder. One
Bhangar Nath said that his action of discarding the robes of a
renunciate and becoming a householder was like putting tart
in milk which splits the milk. Since the religion of Guru Nanak
was essentially a religion of the householders, he replied that
if the mind and intellect were not pious, the Name milk
(devotional prayers by chanting God’s name) gets soured. Thus
one should keep a check on his senses even when living as a
house-holder. He told the yogis that they thought that the house-
holders are inferior yet they go to their houses to beg for food.
If the house-holders do not work to produce grains and other
goods, wherefrom they would get their food and how will the
world run?
Then the yogis asked: “the lady churns milk to get butter
out of it, but mere churning (without milk) fails to make butter
as a result ghee is not made.” They wanted to know whether
the fault lay with the lady, the pitcher in which it is churned
or the ghee itself. This was a symbolic question in which the
lady stands for the mentor, the pitcher is the disciple and the
milk is the knowledge and ghee is union with the Lord. When
one fails to attain anything even after performing rituals, who
is to be blamed? Guru Nanak and Bhai Lehna listened to all
this with rapt attention. Then Bhai Lehna who always listened
to hymns of Guru Nanak with rapt attention recited the
following hymn of Guru Nanak recorded as Soohi Mahalla 1
Ghar 6 in Shri Guru Granth Sahib at page 729:- (Please refer
to the hymns given at page 58 to 60 hereinbefore.)
272
 The essence of this hymn was that the body pitcher can
remain worth use only if the Guru helps and only then
appropriate fruit is achieved.
Sidh Gosht.
The discussions with the Sidhas which took place at Achal
Vatala have been penned down by Guru Nanak Dev himself
in the composition named "Sidh Gosht" after return to Kartar
Pur. In this composition, Guru Ji has recorded the wisdom he
imparted to the yogis for the benefit of posterity and contains
questions by various yogis and the answers by Guru Ji. Guru
Ji used to employ a special technique to set up proper
environment for discussions. Instead of thrusting his views on
the other party, he would create a situation which would force
the other party to ask a question. Then Guru Ji would give a
simple and crisp reply so that the other person would realise
his mistake.
When the yogis heard the Guru Ji’s answers, they felt
peace of mind and bowed before Guru Ji and exclaimed, “O
Nanak, your spiritual attainment is great.”
A detailed explanation on Sidh Gosht has been given in
Annexure 2 at the end. Since this composition contains very
deep spiritual concepts, I thought it will be useful to study this
composition.
At Kiri Pathanan.
After leaving the fair of Achal Vatala, Guru Ji accompa-
nied by Bhai Lehna passed through Batala and went towards
the Beas River. They reached the village Kiri Pathanan near
the present town of Sri Hargobindpur which was founded by
Guru Arjan Dev later. The residents of Kiri Pathanan were
mostly Pathans devotees of Guru Nanak Dev. They would sing
Guru’s hymns accompanied with music. Here Guru Ji uttered
273
the following hymn recorded as Tilang Mahalla 1 Ghar 2 at
page 724 of Shri Guru Granth Sahib:-
iqlµg mhlw 1 Gru 2 < siqgur pRswid ]
ijin kIAw iqin dyiKAw ikAw khIAY ry BweI ] Awpy jwxY kry
Awip ijin vwVI hY lweI ]1] rwiesw ipAwry kw rwiesw ijqu sdw
suKu hoeI ] rhwau ] ijin rMig kMqu n rwivAw sw pCo ry qwxI ]
hwQ pCoVY isru DuxY jb rYix ivhwxI ]2] pCoqwvw nw imlY jb
cUkYgI swrI ] qw iPir ipAwrw rwvIAY jb AwvYgI vwrI ]3] kMqu
lIAw sohwgxI mY qy vDvI eyh ] sy gux muJY n AwvnI kY jI
dosu Dryh ]4] ijnI sKI shu rwivAw iqn pUCaugI jwey ] pwie
lgau bynqI krau lyaugI pµQu bqwey ]5] hukmu pCwxY nwnkw
Bau cMdnu lwvY ] gux kwmx kwmix krY qau ipAwry kau pwvY ]6]
jo idil imilAw su imil rihAw imilAw khIAY ry soeI ] jy bhuqyrw
locIAY bwqI mylu n hoeI ]7] Dwqu imlY Puin Dwqu kau ilv ilvY
kau DwvY ] gur prswdI jwxIAY qau AnBau pwvY ]8] pwnw vwVI
hoie Gir Kru swr n jwxY ] rsIAw hovY musk kw qb PUlu pCwxY
]9] Aipau pIvY jo nwnkw BRmu BRim smwvY ] shjy shjy imil rhY
Amrw pdu pwvY ]10]1] Aµg-724-25
iqlNg mhlw 1 Gru 2 < siqgur pRswid ]
ijin kIAw iqin dyiKAw ikAw khIAY ry BweI ] Awpy jwxY
kry Awip ijin vwVI hY lweI ]1] rwiesw ipAwry kw rwiesw ijqu
sdw suKu hoeI ] rhwau ] ijin rMig kMqu n rwivAw sw pCo ry
qwxI ] hwQ pCoVY isru DuxY jb rYix ivhwxI ]2] pCoqwvw nw
imlY jb cUkYgI swrI ] qw iPir ipAwrw rwvIAY jb AwvYgI vwrI ]3]
kMqu lIAw sohwgxI mY qy vDvI eyh ] sy gux muJY n AwvnI
kY jI dosu Dryh ]4] ijnI sKI shu rwivAw iqn pUCaugI jwey ]
pwie lgau bynqI krau lyaugI pMQu bqwey ]5] hukmu pCwxY nwnkw
Bau cMdnu lwvY ] gux kwmx kwmix krY qau ipAwry kau pwvY ]6]
jo idil imilAw su imil rihAw imilAw khIAY ry soeI ] jy
bhuqyrw locIAY bwqI mylu n hoeI ]7] Dwqu imlY Puin Dwqu kau
274
ilv ilvY kau DwvY ] gur prswdI jwxIAY qau AnBau pwvY ]8]
pwnw vwVI hoie Gir Kru swr n jwxY ] rsIAw hovY musk kw
qb PUlu pCwxY ]9] Aipau pIvY jo nwnkw BRmu BRim smwvY ]
shjy shjy imil rhY Amrw pdu pwvY ]10]1] AMg-724-25
Meanings:-
“O brother! He who created the beings cherishes them too;
what more we can say on this? He, who has sown this field,
knows every thing about it himself and does what is best. (1)
Recite the tales of Divine Beloved as a result of which
the everlasting joy shall come, (1) (Rahau)
The female that did not have bliss with the spouse, must
fall into regrets. As the life’s night passes, she will rub her hands
in sorrow; and pluck her hair. (2)
There will be no time for regrets when the game of chess
(symbol of life) shall be up. The opportunity of the joy with
the beloved shall come only when she again takes human birth
(next human incarnation). (3)
According to me, the happily wedded wives who possess
their spouse are superior. I do not possess such good qualities
like them. Whom can I blame for this? (4)
I shall inquire from such of my sister friends who had bliss
with the Lord; I shall touch their feet and supplicate them and
thus find the way. (5)
Nanak says that the female that realises the ordinance and
applies sandal wood paste of His fear; and uses magic spells
of good qualities; attains the Beloved. (6)
One that is truly united from the core of his heart with the
Lord may be called united to the Lord. The union does not
come by mere desire or useless chatter. (7)
The metal joins the metal and the love is inclined towards
275
love. Through the Master’s grace is attained the apprehension
of the Lord and the Lord is realised. (8)
If you have a betel orchard at home, it is of little value
to the ass. One who delights in fragrance can only appreciate
flowers. (9)
Nanak says that whoever quaffs nectar (amrita), his doubts
are self absorbed and he is merged spontaneously in Enlight-
enment and attains the state of immortality. (10) (1)”
After leaving Kiri Pathanan Guru Ji resumed his journey
southward.
At Bikaner.
Guru Nanak and Bhai Lehna after passing through
Khadur village and crossing Beas River reached Sultanpur and
met Bibi Nanki. From there they reached Matte-di-Sarai which
is known as Sarai Naga these days. There is a Gurdwara to
commemorate Guru Ji’s visit to the village. After leaving the
village, they reached Sirsa. It is said that king Saras had built
a fort there and founded the village. It became the capital of
Rai Kalyan Singh a Sikh ruler of the area. From Sirsa, Guru
Ji reached Rajputana region.
At that time, the important states in Rajputana were Ajmer,
Jodhpur, Sarohi, Nagaur, Bikaner and Marwar etc. In the 15th
century, the sixth son of Rai Jodha king of Marwar who was
named Bika conquered the territory now called Bikaner with
the help of his uncle and then in 1485 A.D. got a fort
constructed there. Interestingly, Bika propitiated his family
goddess before starting on his mission. The Goddess was
pleased and promised to follow him and support on the
condition that he will not look back. When Bika was about 30
kms from Bikaner, he had a doubt in his mind whether the
276
Goddess was following him or not. So he looked back to check.
The moment he looked back, the Goddess stopped there. Now
there is a famous temple known for a very large number of rats
in the temple some of which are white rats. They have free
access everywhere but do not go out of the temple. According
to the tradition, if you spot a white rat, it is very lucky. I was
fortunate that as soon I entered the temple a white rat was
spotted and a number of them were seen later. The temple priest
was also happy and blessed me. This must be a unique temple
of rats.
When Guru Nanak came to this region, Bikaner was not
a big town. On the way from Sirsa to Bikaner, Guru Ji reached
a town where Vaishnavites lived in large numbers. They asked
Guru Ji that there are a large number of ways of serving God.
But what kind of service and endeavour can help man achieve
communion with the God? In reply, Guru Ji told that one must
consider oneself servant of God if one wanted to realise Him.
We can reach Him only if we live as per His dictates. Then
he recited the following hymn recorded as Assa Mahalla 1 at
page 421 of Shri Guru Granth Sahib:-
Awsw mhlw 1 ]
rUVo Twkur mwhro rUVI gurbwxI ] vfY Bwig siqguru imlY pweIAY
pdu inrbwxI ]1] mY El@gIAw El@gI hm CorU Qwry ] ijau qUM
rwKih iqau rhw muiK nwmu hmwry ]1] rhwau ] drsn kI ipAwsw
GxI BwxY min BweIAY ] myry Twkur hwiQ vifAweIAw BwxY piq
pweIAY ]2] swcau dUir n jwxIAY AMqir hY soeI ] jh dyKw qh
riv rhy ikin kImiq hoeI ]3] Awip kry Awpy hry vyKY vifAweI ]
gurmuiK hoie inhwlIAY ieau kImiq pweI ]4] jIvidAw lwhw imlY
gur kwr kmwvY ] pUrib hovY iliKAw qw siqguru pwvY ]5] mnmuK
qotw inq hY Brmih Brmwey ] mnmuKu AMDu n cyqeI ikau drsnu
pwey ]6] qw jig AwieAw jwxIAY swcY ilv lwey ] gur Byty pwrsu
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Bey joqI joiq imlwey ]7] Aihinis rhY inrwlmo kwr Dur kI
krxI ] nwnk nwim sMqoKIAw rwqy hir crxI ]8]19]
AMg-421
Awsw mhlw 1 ]
rUVo Twkur mwhro rUVI gurbwxI ] vfY Bwig siqguru imlY pweIAY
pdu inrbwxI ]1] mY Aol@gIAw AOl@gI hm CorU Qwry ] ijau qUM
rwKih iqau rhw muiK nwmu hmwry ]1] rhwau ] drsn kI ipAwsw
GxI BwxY min BweIAY ] myry Twkur hwiQ vifAweIAw BwxY piq
pweIAY ]2] swcau dUir n jwxIAY AMqir hY soeI ] jh dyKw
qh riv rhy ikin kImiq hoeI ]3] Awip kry Awpy hry vyKY
vifAweI ] gurmuiK hoie inhwlIAY ieau kImiq pweI ]4] jIvidAw
lwhw imlY gur kwr kmwvY ] pUrib hovY iliKAw qw siqguru pwvY
]5] mnmuK qotw inq hY Brmih Brmwey ] mnmuKu AMDu n cyqeI
ikau drsnu pwey ]6] qw jig AwieAw jwxIAY swcY ilv lwey ]
gur Byty pwrsu Bey joqI joiq imlwey ]7] Aihinis rhY inrwlmo
kwr Dur kI krxI ] nwnk nwim sMqoKIAw rwqy hir crxI ]8]19]
AMg-421
Meaning:-
“The Lord is beautiful; his Word (Gurbani) is also
beautiful. We can meet the holy preceptor only by very good
fortune from whom we can obtain the state of liberation. (1)
I am the slave of your slaves; your servant; I abide as You
keep me with Your Name always on my tongue. (1) (Rahau)
Your will is sweet to my mind and my thirst for Your sight
is great. All exaltation lies in the hands of the Lord and it comes
with His will. (2)
The holy Creator lies within your self; so do not think He
is far away. How can I realise His greatness because He is all
pervasive where ever I look? (3)
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 He himself creates life and takes it away. The exaltation
lies in His glance of grace. His greatness is realised by
beholding Him with eyes of faith. (4)
If one follows the master’s teachings, he achieves gain in
his life. The holy preceptor is gained by pre-recorded good
fortune. (5)
The egoists always suffer loss and keep whirling in transmi-
gration. The persons with ego are purblind, cannot contemplate
on the Lord. So how can they gain sight of Him? (6)
Those who are devoted to the holy Eternal should only
be reckoned as truly born. They turn into philosopher’s stone
by coming in contact with the Master. Their light is merged in
the Divine light. (7)
Those who engage in the task in the morning primal hour
abide in the Immaculate day and night. Nanak says that they
are filled with contentment and are always devoted to the
Lord’s feet. (8) (19)”
The Vaishnavites fell at Guru Ji’s feet and paid their
obeisance. Thereafter Guru Ji proceeded towards Bikaner. On
the way, he came across another habitation of Vaishnavites who
asked Guru Ji, “Where does God reside and how can he be
realised? In reply, Guru Ji recited the following hymn recorded
as Sloke Mahalla 1 at page 1090 of Shri Guru Granth Sahib:-
sloku mÚ 1 ]
srby joie AgCmI dUKu Gnyro AwiQ ] kwlru lwdis sru lwGxau
lwBu n pUMjI swiQ ]1] mÚ 1 ] pUMjI swcau nwmu qU AKutau drbu
Apwru ] nwnk vKru inrmlau DMnu swhu vwpwru ]2] AMg-1090
sloku mÚ 1 ]
srby joie AgCmI dUKu Gnyro AwiQ ] kwlru lwdis sru lwGxau
lwBu n pUMjI swiQ ]1] mÚ 1 ] pUMjI swcau nwmu qU AKutau
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drbu Apwru ] nwnk vKru inrmlau DMnu swhu vwpwru ]2]
AMg-1090
Meanings:-
“Behold the Immutable Lord in all the creation. Attach-
ment to the worldly wealth causes much suffering; because, by
crossing the ocean you will be laden with the saline earth and
this will not bring you much profit. (1)
Sloke Mahalla 1.
The capital of the holy name is inexhaustible and limitless
wealth. Holyness is such capital that those who deal in it
(traders) and the business, both are blessed. (2)”
Listening to this, the Vaishnav people bowed to Guru Ji.
After this, Guru Ji met another group of Vaishnav saints who
asked him, “Man is born into this world, spends some time
therein and dies thereafter. What efforts should he make to
realise God so that the life’s mission is successful?” Guru Ji
replied that it is by remembering the Divine Name that one can
realise God. Only some rare persons comprehend the Name,
but whosoever do, are freed from all sorrow and get united with
God. To make his views clear, Guru Ji recited the following
hymn recorded as Bhairon Mahalla 1 at page 1126 of Shri Guru
Granth Sahib:-
BYrau mhlw 1 ]
BUMfI cwl crx kr iKsry qucw dyh kumlwnI ] nyqRI DuMiD krn
Bey bhry mnmuiK nwmu n jwnI ]1] AMDuly ikAw pwieAw jig
Awie ] rwmu irdY nhI gur kI syvw cwly mUlu gvwie ]1] rhwau ]
ijhvw rMig nhI hir rwqI jb bolY qb PIky ] sMq jnw kI inMdw
ivAwpis psU Bey kdy hoih n nIky ]2] AMimRq kw rsu ivrlI pwieAw
siqgur myil imlwey ] jb lgu sbd Bydu nhI AwieAw qb lgu
280
kwlu sMqwey ]3] An ko dru Gru kbhU n jwnis eyko dru sicAwrw ]
gur prswid prm pdu pwieAw nwnku khY ivcwrw ]4]3]4]
AMg-1126
BYrau mhlw 1 ]
BUMfI cwl crx kr iKsry qucw dyh kumlwnI ] nyqRI DuMiD krn
Bey bhry mnmuiK nwmu n jwnI ]1] AMDuly ikAw pwieAw jig
Awie ] rwmu irdY nhI gur kI syvw cwly mUlu gvwie ]1] rhwau ]
ijhvw rMig nhI hir rwqI jb bolY qb PIky ] sMq jnw kI inMdw
ivAwpis psU Bey kdy hoih n nIky ]2] AMimRq kw rsu ivrlI
pwieAw siqgur myil imlwey ] jb lgu sbd Bydu nhI AwieAw
qb lgu kwlu sMqwey ]3] An ko dru Gru kbhU n jwnis eyko
dru sicAwrw ] gur prswid prm pdu pwieAw nwnku khY ivcwrw
]4]3]4] AMg-1126
Meanings:-
“In the old age, man’s gait becomes awkward, the feet and
hands become unsteady and the body and skin are withered.
The eyes become clouded, the ears become deaf but yet the
man with ego does not turn to the God’s Divine Name. (1)
O blind man! What have you achieved after coming into
this world? You did neither bear God in your heart nor did you
serve your master. Therefore you depart from this world after
losing even your capital (good karma of previous births). (1)
(Rahau)
Your tongue is ever uttering unpleasant words and is never
immersed in the joy of repeating God’s Name. Those who are
involved in calumniating the holy persons never become noble
but turn into beasts. (2)
There are very few persons who are united by the Lord
to the holy preceptor and taste nectar of God’s blessing. The
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torment of death shall continue (cycle of incarnations) so long
the significance of the holy Word is not realised. (3)
Those who are solely attached to God’s portal and do not
know of any other door except that of God are the pure people.
After deliberation, Nanak states that (such pure people) attain
the supreme state with their master’s grace. (4) (3) (4)”
At Multan.
After listening to this, the Vaishnav saints bowed to Guru
Ji. From Bikaner Guru Ji turned towards Uch, then in
Bahawalpur State (now in Pakistan). Guru Ji had met Shaikh
Hajji Abdullah of this place at Mecca. Passing through Uch,
Guru Ji reached Multan.
Multan is known for a very large number of fakirs there.
(According to a proverb, four things are gift of Multan; dust,
heat, fakirs and graves.) When the fakirs came to know of Guru
Ji’s arrival in Multan, they were apprehensive about their own
popularity. Therefore they wanted to tell Guru Ji that Multan
was full of holy people and there was no room for him. So they
sent him a bowl of milk full up to the brim. Guru Ji understood
their intentions and simply placed champa which term is used
for clarified sugar (mishri) in Multan on the milk indicating that
Guru Ji shall not disturb their positions and remain aloof and
provide sweetness like sugar to the milk of the fakirs of Multan.
While in Multan, Guru Ji went to the shrine of Baha-ud-
Din Zakaria. At that time, one of the descendents of Baha-ud-
Din, Makhdum Baha-ud-Din was the custodian of the shrine.
He welcomed Guru Ji. After some time he asked Guru Ji, “You
do not seem to have acquired a spiritual preceptor for Divine
worship and that you still seem to be wandering.” In the reply,
Guru Ji told him that the real issue was not to settle down at
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one place or keep wandering. The real issue at stake was to
remove all the ills and realise God. Guru Ji recited the following
hymn recorded as Maroo Mahalla 1 at page 1014-15 of Shri
Guru Granth Sahib to make his point clear to Makhdum:-
< siqgur pRswid ] mwrU kwPI mhlw 1 Gru 2 ]
Awvau vM\au fuMmxI ikqI imqR kryau ] sw Dn FoeI n lhY vwFI
ikau DIryau ]1] mYfw mnu rqw AwpnVy ipr nwil ] hau Goil
GumweI KMnIAY kIqI ihk BorI ndir inhwil ]1] rhwau ] pyeIAVY
fohwgxI swhurVY ikau jwau ] mY gil Aaugx muTVI ibnu ipr
JUir mrwau ]2] pyeIAVY ipru sMmlw swhurVY Gir vwsu ] suiK svMiD
sohwgxI ipru pwieAw guxqwsu ]3] lyPu inhwlI pt kI kwpVu AMig
bxwie ] ipru muqI fohwgxI iqn fuKI rYix ivhwie ]4] ikqI cKau
swfVy ikqI vys kryau ] ipr ibnu jobnu bwid gieAmu vwFI JUrydI
JUryau ]5] scy sMdw sdVw suxIAY gur vIcwir ] scy scw bYhxw
ndrI ndir ipAwir ]6] igAwnI Aµjnu sc kw fyKY fyKxhwru ]
gurmuiK bUJY jwxIAY haumY grbu invwir ]7] qau Bwvin qau
jyhIAw mU jyhIAw ikqIAwh ] nwnk nwhu n vICuVY iqn scY
rqVIAwh ]8]1]9] AMg-1014-15
< siqgur pRswid ] mwrU kwPI mhlw 1 Gru 2 ]
Awvau vM\au fuMmxI ikqI imqR kryau ] sw Dn FoeI n lhY vwFI
ikau DIryau ]1] mYfw mnu rqw AwpnVy ipr nwil ] hau Goil
GumweI KMnIAY kIqI ihk BorI ndir inhwil ]1] rhwau ] pyeIAVY
fohwgxI swhurVY ikau jwau ] mY gil Aaugx muTVI ibnu ipr
JUir mrwau ]2] pyeIAVY ipru sMmlw swhurVY Gir vwsu ] suiK
svMiD sohwgxI ipru pwieAw guxqwsu ]3] lyPu inhwlI pt kI
kwpVu AMig bxwie ] ipru muqI fohwgxI iqn fuKI rYix ivhwie
]4] ikqI cKau swfVy ikqI vys kryau ] ipr ibnu jobnu bwid
gieAmu vwFI JUrydI JUryau ]5] scy sMdw sdVw suxIAY gur
vIcwir ] scy scw bYhxw ndrI ndir ipAwir ]6] igAwnI AMjnu
sc kw fyKY fyKxhwru ] gurmuiK bUJY jwxIAY haumY grbu
283
invwir ]7] qau Bwvin qau jyhIAw mU jyhIAw ikqIAwh ] nwnk
nwhu n vICuVY iqn scY rqVIAwh ]8]1]9]
rqVIAwh AMg-1014-15
Meanings:-
“I, like a female with divided loyalty, befriend many and
thus come and go. Such a woman does not find a true shelter.
How can one who is separated from the Lord find solace? (1)
My heart is devoted to the beloved spouse. Even for a
glance of grace by the Lord, I would sacrifice myself and be
cut into pieces. (1) (Rahau)
Because of my ruined matrimony, I lie in my parent’s
home; how may I go to my husband’s home? My neck is
clenched in the grip of demerits and I pine away due to
separation from my beloved. (2)
If I keep my beloved spouse in my mind while in the
parent’s home, I would find lodgement in my in-law’s home.
A happy woman finds her Lord repository of merits and sleeps
in happy matrimony in joy. (3)
A woman of cursed matrimony who has been cast off by
her spouse, in spite of silk quilt and mattress and fine dress worn
over her limbs her nights pass in nights of suffering. (4)
I may taste however many delights and however garbs I
may wear; without the love of the spouse (Lord) my youth (life)
is gone waste. The cast-off female pines for ever. (5)
Therefore hear the call of the Eternal through the Master’s
teachings. The assembly of the holy persons is the Holy Lord.
The devotion is induced by mere glance of the Lord. (6)
The enlightened have applied collyrium of truth by which
the Beholder of all beholds. By the master’s guidance, egoism
is cast off and knowledge and enlightenment are acquired. (7)
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 Only such females, who share the Lord’s merits, please
the Lord. All others are like me. Nanak says that those who
are absorbed in the holy truth are never sequestered from their
Lord. (8) (1) (9)”
Makhdum Baha-ud-Din was highly impressed by this
hymn. He said that Guru Ji had given him a glimpse of God.
Guru Ji told Makhdum that he had the spiritual training,
attainments and heritage of Baha-ud-Din Zakaria. Moreover he
himself was a spiritually enlightened fakir. The Makhdum again
said that the Guru was a greater Pir who had given him a
glimpse of God. There after, Guru Ji started on his return
journey to Kartar Pur. Prior to 1947 A.D., the place where Guru
Nanak sat was preserved in the house of Pirs although it was
maintained and looked after by the Muslims.
Meeting Syed Abdul Qadir Gilani.
After leaving Multan, Guru Ji travelled via Dipalpur (now
in Sahiwal District of Pakistan) and reached Shergarh. Here
lived one spiritually enlightened saint by name Daud Kirmani.
This fakir was the disciple of Syed Abdul Qadir Gilani of
Lahore. During discussions, Daud Kirmani eulogised his
mentor a lot. So Guru Ji resolved to meet his mentor at Lahore.
Syed Abdul Qadir Gilani lived on the bank of Ravi River
where he had set up his establishment. His father Syed Jamal-
ud-Din had migrated from Baghdad to settle at Lahore. Guru
Nanak met Syed Abdul Qadir Gilani on the river bank where
they had long discussions. Guru Nanak said that the world is
full of suffering. Syed Gilani said that the pleasure is in realising
truth and achieving union with God. With discussions on deep
spiritual matters made Guru Ji emotional, his eyes brimmed
with tears and he said that only God is true. Every thing else
285
is transient. Real pleasure can only be achieved after realising
God. Guru Ji then recited the following hymn which has been
recorded as Siri rag Mahalla 1 at page 15 of Shri Guru Granth
Sahib.
isrIrwgu mhlw 1 ]
Amlu glolw kUV kw idqw dyvxhwir ] mqI mrxu ivswirAw KusI
kIqI idn cwir ] scu imilAw iqn soPIAw rwKx kau drvwru ]1]
nwnk swcy kau scu jwxu ] ijqu syivAY suKu pweIAY qyrI drgh
clY mwxu ]1] rhwau ] scu srw guV bwhrw ijsu ivic scw nwau ]
suxih vKwxih jyqVy hau iqn bilhwrY jwau ] qw mnu KIvw
jwxIAY jw mhlI pwey Qwau ]2] nwau nIru cMigAweIAw squ prmlu
qin vwsu ] qw muKu hovY aujlw lK dwqI iek dwiq ] dUK iqsY
pih AwKIAih sUK ijsY hI pwis ]3] so ikau mnhu ivswrIAY jw
ky jIA prwx ] iqsu ivxu sBu ApivqR hY jyqw pYnxu Kwxu ] hoir
glW siB kUVIAw quDu BwvY prvwxu ]4]5] AMg-15-16
isrIrwgu mhlw 1 ]
Amlu glolw kUV kw idqw dyvxhwir ] mqI mrxu ivswirAw KusI
kIqI idn cwir ] scu imilAw iqn soPIAw rwKx kau drvwru
]1] nwnk swcy kau scu jwxu ] ijqu syivAY suKu pweIAY qyrI
drgh clY mwxu ]1] rhwau ] scu srw guV bwhrw ijsu ivic
scw nwau ] suxih vKwxih jyqVy hau iqn bilhwrY jwau ] qw
mnu KIvw jwxIAY jw mhlI pwey Qwau ]2] nwau nIru cMigAweIAw
squ prmlu qin vwsu ] qw muKu hovY aujlw lK dwqI iek dwiq ]
dUK iqsY pih AwKIAih sUK ijsY hI pwis ]3] so ikau mnhu
ivswrIAY jw ky jIA prwx ] iqsu ivxu sBu ApivqRü hY jyqw pYnxu
Kwxu ] hoir glW siB kUVIAw quDu BwvY prvwxu ]4 ]5]
]4]5]
AMg-15-16
Meanings:-
“The Bestower Lord has given mouthful of falsehood as
an intoxicant to the mankind. Having intoxicated with it, one
286
forgets death and indulges in evanescent pleasures. The sober
ones have been endowed with truth so that they may stay at
the Divine Court. (1)
O Nanak! Attach yourself to the Truth of the holy Lord.
As a result of devotion to the Lord, one gets joy and honour
at the Divine Court. (1) (Rahau)
Truth is the wine made without molasses; it is distilled out
of holy Name. I may be sacrifice to those who hear and
expound the truth. True inebriation only comes when one finds
a place in the Divine Mansion. (2)
There shall be more than million blessings if one’s
countenance is illuminated with water of goodness and Lord’s
Name; and the fragrance of charity wafted over his self. Carry
your sorrow only to him who can confer joy on you. (3)
Why do you cast the Lord out of your mind who is the
Lord of self and life? Without devotion to the Lord, all delicious
food and beautiful apparel is impurity. What pleases the Lord
is only approved. All else is false. (4) (5)”
After hearing this Syed Abdul Qadir Gilani was highly
impressed and said that discussions with the holy persons on
Divine are always satisfying. After staying with him for a few
days, Guru Ji returned to Kartar Pur.
Compilation of Japji Sahib.
At Kartar Pur, Guru Ji’s disciples would get up early in
the morning and recite hymns of Guru Nanak Dev. In the
evening, they would recite Rehras and Kirtan Sohila at night.
Since there was no specific composition for recitation in the
morning, Guru Ji asked Bhai Lehna to prepare a composition
for recitation in the morning by culling hymns from his works.
287
Guru Nanak gave all of his works to Bhai Lehna and asked
him to select stanzas eulogising God to be set apart.
Bhai Lehna began selecting the stanzas. He used to recite
the stanzas to Guru Nanak every morning and Guru Ji would
look very carefully. Thus, Bhai Lehna selected 38 stanzas
and arranged them in a very interesting order so that the
whole composition becomes a poem dealing with one
question which is faced by every one in his life i.e. “How
to break the wall of falsehood (Maya) and how to achieve
Truth?
Before the first stanza, there is “Mool mantra” or the basic
underlying mantra which or the concept in which Guru Nanak
Dev describes God whose praise is sung in whole of “Shri
Guru Granth Sahib”. This is followed by a Sloka which
explains, what is truth? At the end of 38 stanzas, there is another
sloka which is composition of Guru Angad Dev. This sloka
gives the gist of Japji Sahib. It is said that the Mool Mantra
describes basic concepts relating to the Supreme Being and
Japji Sahib describes the path to be travelled to attain Him.
The name of this composition is “Jap” which means
remembrance, devotion and meditation. This is a very
appropriate name as this composition deals with an extremely
pertinent question in human life, “How to break the wall of
falsehood (Maya)" i.e. how to remove the obstruction of Maya
which prevents us from being finally absorbed in the Almighty
Lord. The answer is given by him in the next line of first stanza
is, “by following the will of the Lord which has been written
by Him for us.” This in turn is achieved by us by remembering
His Name, devotion and meditation i.e. Jap. “Ji” is added to
this name to show respect.
The full text deals with different stages in the progress of
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the adventurer from the first stage when one becomes aware
of one’s separation from God and after passing through
different stages of purification, remembrance, singing of praise,
meditation, realisation of His presence in all his creation and
achieve final absorption in the Lord. It is full course of
instructions step by step. In the fourth stanza, Guru Ji says that
morning ambrosial hour is the best time for meditating on the
praise of the Lord. In the fifth stanza, it is stated that the Lord
is indescribable and He is the universal sustainer and we should
never forget Him.
In the 8th to 11th stanzas, Guru Ji has advised us to listen
to what we say in the meditation. This is the easiest way to
concentrate and become one minded. When two senses i.e.
speech and hearing are concentrated upon, the mind does not
vacillate and it helps to gain a number of attainments listed in
these stanzas. The next stage is to accept in the inner mind and
act on what we are saying in the prayers in our daily lives.
(Mere repetition of the holy verses is like reading the
prescription and formula of the medicine and not taking
the medicine itself.) The importance of it is explained in
stanzas twelve to fifteen. In the 16th stanza, it is stated that if
one perfects the teachings up to this stage, one attains full
control of his senses and is accepted as “Panch” or the “chosen
one”.
In the stanzas 17 to 19, Guru Ji explains the most sought
after questions like; why are people good or bad? Why does
God give misery or sorrow? Etc. Stanza no. 20 explains the
“law of karma i.e. cause and effect” and how to escape the
cycle of cause and effect? In the 21st to 25th stanzas, Guru Ji
has described a number of important issues to enlighten the
devotee about the Lord’s creation. In the 26th stanza, Guru Ji
289
describes the Lord’s shop and its wares i.e. the things the saints
distribute to enlighten the devotees. The Lord’s unique court
is described in the 27th stanza.
In the 28th to 33rd stanzas, the true significance of various
religious symbols of different religions are described to
enlighten the devotee so that he does not lay too much stress
on the outward symbols and thus forget the true objective. In
the 34rth to 37th stanzas, five important stages of spiritual
progress or the inner development of the devotee are described.
These stages are:-
(1) Dharam Khand or the region of the worldly duties.
(2) Gyan Khand or the region of knowledge.
(3) Saram Khand or the region of earnest effort to implement
the knowledge.
(4) Karam Khand or the region of Divine Grace.
(5) Sach Khand or the region of Truth, the highest stage.
In the 38th stanza, Guru Ji has described the qualities
which a true teacher has to acquire before one can be blessed
by the Lord to teach His Divine message or become a prophet.
Thus Japji Sahib is a complete course of instruction for an
ordinary person to graduate to the highest level. This guide,
though dealing with the most difficult subject, is put in very
simple and understandable terminology and language. The idea
of making this composition to be recited in the early morning
hours is that it settles in the inner depth of the mind of the
devotee and he acts on it. Mere recitation is like reading the
prescription and not taking the medicine. It has no beneficial
effect.
For full details, kindly refer to my book “Guru Nanak
Dev’s Japji” distributed by All India Pingalwara Charitable
Society Amritsar (Punjab, India) free of cost.
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 In the last sloka, Guru Ji has assured that such a pilgrim on
his path not only obtains his own salvation and is accepted by
Him with the devotee’s face shining, but he carries many with
him to the same goal. This is precisely the reason, why all the
religions lay so much stress on the association with the saints.
If one associates with the saints, there is every possibility that
they will take him across the ocean of Maya to merge with God
and attain salvation. Three things are important for any devotee
(1) deep aspiration, (2) constant remembrance of His Name and
(3) association with the saints who will guide him at the critical
stages of progress where one is likely to falter and drop out.
Meeting an old friend from Sultanpur.
When Guru Ji was working at Sultanpur in the stores of
Nawab Daulat Khan, he had a Khatri colleague who was his
very good friend. He was well read and Vaishnavite by faith.
In 1525 A.D. when Babur invaded India Daulat Khan suffered
defeat and he was made a prisoner and brought to Sultanpur
where he breathed his last. After his death, his employees
dispersed to different places. When Guru Ji’s friend learnt that
he has settled at Kartar Pur, he came there to see him. At Kartar
Pur, he heard many anecdotes about Guru Ji and was highly
pleased to meet Guru Ji who received him very affectionately.
They refreshed their memories of Sultanpur and sat together
and talked for some time.
One day the friend asked, “When a trader sets out of his
home and returns after a profitable deal, he tells his friends as
to how and wherefrom he bought his wares and how he earned
his profit. You have earned such fame. Please, tell us how you
did that? At this Guru Ji laughed and recited the following
hymn recorded Assa Mahalla 1 at page 352-353 of Shri Guru
Granth Sahib:-
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 Awsw mhlw 1 ]
jo iqin kIAw so scu QIAw ] AMimRq nwmu siqguir dIAw ] ihrdY
nwmu nwhI min BMgu ] Anidnu nwil ipAwry sMgu ]1] hir jIau
rwKhu ApnI srxweI ] gur prswdI hir rsu pwieAw nwmu pdwrQu
nau iniD pweI ]1] rhwau ] krm Drm scu swcw nwau ] qw kY
sd bilhwrY jwau ] jo hir rwqy sy jn prvwxu ] iqn kI sMgiq
prm inDwnu ]2] hir vru ijin pwieAw Dn nwrI ] hir isau rwqI
sbdu vIcwrI ] Awip qrY sMgiq kul qwrY ] siqguru syiv qqu
vIcwrY ]3] hmrI jwiq piq scu nwau ] krm Drm sMjmu sq
Bwau ] nwnk bKsy pUC n hoie ] dUjw myty eyko soie ]4]14]
AMg-352-53
Awsw mhlw 1 ]
jo iqin kIAw so scu QIAw ] AMimRq nwmu siqguir dIAw ] ihrdY
nwmu nwhI min BMgu ] Anidnu nwil ipAwry sMgu ]1] hir jIau
rwKhu ApnI srxweI ] gur prswdI hir rsu pwi eAw nwmu pdwrQu
pwieAw
nau iniD pweI ]1] rhwau ] krm Drm scu swcw nwau ] qw
kY sd bilhwrY jwau ] jo hir rwqy sy jn prvwxu ] iqn kI
sMgiq prm inDwnu ]2] hir vru ijin pwieAw Dn nwrI ] hir
isau rwqI sbdu vIcwrI ] Awip qrY sMgiq kul qwrY ] siqguru
syiv qqu vIcwrY ]3] hmrI jwiq piq scu nwau ] krm Drm
sMjmu sq Bwau ] nwnk bKsy pUC n hoie ] dUjw myty eyko
soie ]4]14] AMg-352-53
Meanings:-
“On whosoever the Divine Name is conferred by the holy
preceptor, becomes holy. One, who bears the holy Name in his
heart without scattering the mind’s faculties, feels constant
association with the Lord day and night. (1)
O Lord! Keep me always under your shelter. By the
master’s grace, I have obtained Divine joy, blessing of the name
and the nine Divine treasures. (1) (Rahau)
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 I am ever a sacrifice to one who has made devotion to the
holy Name his ritual performance. Those who are dyed in the
Lord find acceptance. One will find supreme treasure in their
company. (2)
The woman, who has the Lord as her spouse and by
contemplation of the holy Word, is dyed in the love of the Lord.
Such a one is liberated herself and also liberates her family and
the associates. Then all of them will be in the service of holy
preceptor and always contemplating on the Divine Essence. (3)
The holy Name is our caste-pride and honour; the holy
devotion is our ritual acts and discipline. Nanak says that one
who effaces duality and unites with the Lord, is liberated.
Nothing shall come in his way. (4) (14)”
Listening to this the friend bowed to Guru Ji and after
staying for a few days at Kartar Pur, returned to his home.
Bhai Lehna’s exemplary service and devotion to Guru Nanak.
Bhai Lehna was a very dedicated disciple and followed
Guru Ji’s instructions very meticulously without caring for
himself. In fact there are many tests through which he had to
pass before he was selected by Guru Nanak Dev as his
successor. While on the way to Jawalaji for pilgrimage, Bhai
Lehna stayed back at Kartar Pur and devoted himself fully to
the service of Guru Nanak. He served in the fields and the
Langar and carried out Guru Ji’s instructions meticulously
without questioning.
Once there were no rains and therefore the crops failed.
There was no food in the Langar for two days. So Guru Nanak
Dev asked his elder son Sri Chand to go out, climb the tree
and shake it, the sweets will fall from the tree, so that the
devotees can be fed. Sri Chand replied, “How will sweets fall
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from the tree?” I shall not go out and do it at this time of the
night. The same was the reply of his second son Lakhmi Das.
Then Guru Ji asked Bhai Lehna to do the same. He obediently
climbed the tree and shook it vigorously. As a result a lot of
food fell down; this satiated the hunger of all the devotees.
On another occasion, a cat entered the hall where Guru
Ji was sitting with his devotees with a dead mouse in its mouth.
As the cat left the room, the dead rat fell down. Guru Ji asked
Sri Chand to throw out the dead rat. He refused saying that he
will call for the scavenger. Lakhmi Das replied the same way.
When Guru Ji asked Bhai Lehna to throw out the dead rat, he
immediately carried out the instructions.
Once when Bhai Lehna returned from his village, he
brought a head load of salt for Guru Ji’s Langar on his head.
He was well off and could afford a horse or a labourer, but out
of sheer devotion, he chose to carry the load on his head. When
he reached Kartar Pur, he came to know that Guru Ji was
working in the fields. Without waiting, he set out for the fields
and met Guru Ji. So, when Bhai Lehna reached there, Guru
Ji asked him to tie up the bundle of hay and carry it to the cattle
shed. He immediately carried out the instructions and put the
bundle of hay on his head. The hay was wet; so the water
dripped and spoiled his new silk clothes. When Mata Tripta
noticed this, she asked Guru Ji as to why was he spoiling the
new silk dress of Bhai Lehna? This load could as well be
carried by a labourer. Guru Ji answered that it was not dirty
mud on his clothes but saffron which is a sign of his spiritual
attainment. So, he has been blessed to carry the load.
Pontificate for Bhai Lehna.
Bhai Lehna greatly impressed Guru Ji, so he kept him at
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Kartar Pur with him for many years. People from all faiths
would visit Kartar Pur, so Bhai Lehna would benefit from the
spiritual discussions and take keen in interest in spiritual
matters. These discussions touched his inner feelings. When
Guru Nanak asked him to compile Japji Sahib, it was not only
a test for his understanding of Sikh doctrine; but also a test of
faith and commitment.
One day, when Guru Ji went for a bath in Ravi River, he
came out a little late as he remained in meditation a little longer.
Bhai Lehna was waiting, standing outside with Guru Ji’s
clothes. Since it was very cold and raining, Bhai Lehna got sick
with cold and became unconscious. Some hows, Guru Ji made
Bhai Lehna stand up and took him home. After being wrapped
in warm clothes, Lehna regained consciousness. Guru Ji was
very much pleased with Bhai Lehna’s dedication.
One day, Guru Ji was in irritant mood and he asked his
disciples to leave him alone. Many of them went back as per
command. Some were still left. After reaching the forest, Guru
Ji again asked them to leave. All except Bhai Lehna left morose.
Thereafter, they saw what looked like a dead body on wooden
pyre lying in the forest. Guru Ji asked Bhai Lehna to eat it. He
simply asked, “From which side he should eat it, head or the
feet?” When he reached the feet, he saw Guru Ji lying there.
Bhai Lehna’s test was complete. Guru Nanak told him, “You
are part and limb of my body. From now onward, you shall
be called Angad.” Both of them then returned to Kartar Pur.
Guru Ji had premonition that his end was not far. So he
collected his family and the congregation of the devotees at
Kartar Pur. In every body’s presence, he put five paise and a
cocoanut before Angad and bowed before him. At the same
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time he handed over his pothi or collection of the hymns to Shri
Angad. Angad was quite humble. He stood with folded hands.
Guru Nanak asked him, “O man! Now realise your true self
and ask for something.” Guru Angad Dev replied, “Good
rapport with the congregation, those who have broken away
should come back.” Guru Nanak Dev said, “I forgive all
because of you.” On listening to this, Guru Angad Dev fell at
the feet of Guru Nanak Dev.
Light merges with the Divine Light.
Guru Nanak Dev lived for more than 70 years. He passed
away on 22nd September 1539 A.D. Guru Ji’s family including
his wife, two sons, Sri Chand and Lakhmi Das were present
at Kartar Pur. In some Janamsakhis, there is mention about the
quarrel between the Hindu and Muslim Disciples. Since the
right to perform the last rites lies with the family, there should
have been no possibility of any such quarrel.
It is said that the Samadhi was built where Guru Ji’s body
was cremated but it was washed away by the waters of Ravi
River which changes its course often. Similarly the town
founded by Guru Ji was also washed away by Ravi River. At
the place of the old Kartar Pur town, now stands Kartar Pur
Gurdwara. The Sikh Shrine was saved by the Maharaja of
Patiala and other Sikhs by building a wall along the Ravi River
in 1870 A.D.
Dharam Chand, the grand son of Guru Nanak, son of
Lakhmi Das took some ashes from the Samadhi of Guru Nanak
and got constructed a new shrine at Dehura Baba Nanak on
the eastern bank of Ravi River where the river did not cause
an erosion. Around this shrine, came up a town which is called
Dera Baba Nanak. During Maharaja Ranjit Singh’s time,
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descendants of Guru Nanak lived there and the Maharaja
donated enough land to the Gurdwara (Durbar Sahib) which
still stands in its name.
May Guru Nanak Dev bless the reader with inner strength
and deep understanding of the principles taught by him?

rR

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 Annexure : 1
Shri Guru Granth Sahib
The word “Granth” is derived from Sanskrit which means
“Book par excellence”. This term is used for the holy books.
Shri Guru Granth Sahib is the holy book of the Sikhs which
enshrines the compositions of six out ten Gurus and a large
number of holy persons from different religions, states and
communities; some of them belonged to the lowest classes of
the society called Shudras. All the holy books of other religions
contain history or mythology of their prophets only but Shri
Guru Granth Sahib is unique in the respect that it enshrines
sacred compositions of holy persons of other religions as well
i.e. Hindus and Muslims and some of the devotees of the gurus.
It is not only the repository of the Divine Name (Shabad,
Naam), but it is looked upon as embodiment in visible form
of the ten Sikh Gurus. It is therefore offered worship and not
mere veneration. In the assemblies, Shri Guru Granth Sahib is
the presiding presence; all who enter, bow before it and make
offerings which are intended to be used for religious objectives
and philanthropic purposes.
The need for Compiling Shri Guru Granth Sahib.
The need for compiling Guru Granth Sahib was felt by
Shri Guru Arjan Dev when some devotees complained that
some persons were writing compositions and putting the name
Nanak in them. The recitation of such compositions was not
offering the peace of mind like the genuine compositions of the
holy Gurus. Therefore they requested Guru Arjan Dev to stop
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the malpractices of the dubious persons. After hearing this Guru
Ji decided to compile all the compositions of the Gurus and the
holy saints in the book form.
Collection of the basic records.
Collection of the basic material was a big job. Guru Nanak
Dev was either writing his compositions himself or his
accomplices were writing them and Guru Ji carried the book
called “Pothi” or the sacred volume as mentioned in the visit
to Mecca. This Pothi was handed over by him to his successor
Shri Guru Angad Dev in 1539 A.D. Guru Angad Dev whose
period of apostleship lasted from 1539 to1552 A.D. added
some compositions of his own, though their volume is slender.
He was mainly amplifying the deeper meaning and significance
of the teachings of Guru Nanak Dev. His successor Guru Amar
Das during his holy ministry from 1552 to 1574 A.D. with the
fervour of inspired devotion added a large volume of his sacred
poetry to what he inherited from his Master. He gave expression
to deep devotion, philosophy and the higher moral vision. He
also collected the entire body of his own compositions and his
predecessors as well as those of the Bhagats or the saint-poets
of India whose teachings accorded to the principles of Sikhism.
The entire body of the sacred verse was recorded in two
volumes (Pothis) which are still available with the descendants
of the Guru. These were scribed by Baba Sahas Ram grand
son of Guru Amar Das during 1570-72 A.D. These two
volumes were obtained by Guru Arjan Dev from Baba Mohan
after great persuasion.
Guru Ram Das succeeded Guru Amar Das (1574-
81A.D.). He constructed the holy pool called Amritsar (Pool
of Immortality) and the city of Amritsar around it. He composed
fairly large body of hymns rich with devotional fervour, whose
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inspiration and musical appeal is irresistible to the human spirit.
Apart from the Pothis available with Baba Mohan at Goindwal,
some of the other devotees of the Gurus also possessed the
sacred hymns. When the news spread that Guru Ji was
compiling all the sacred hymns in a Granth, the devotees
offered all the material available with them.
Guru Arjan Dev constructed a temple in the middle of the
sacred pool Amritsar and named it as Hari Mandir. This is now
popularly known as Golden Temple. Besides this temple, Guru
Arjan Dev composed a large volume of sacred verse re-
enunciating the teachings of his predecessors, elucidating and
amplifying them and adding visions and insights of his own.
Compilation of Shri Guru Granth Sahib.
For the purpose of undertaking the onerous task of
compiling Shri Guru Granth Sahib, Guru Arjan Dev along with
his devoted disciple, the great poet and savant Bhai Gurdas
retired to the place about a mile towards North-East of Hari
Mandir Sahib in a clearing amidst of a cluster of thick ber trees
where Gurdwara Ramsar is located now. Guru Ji got tents
pitched there. Quantity of paper, reed pens and ink was stocked.
Bhai Gurdas served as amanuensis to record the holy volume.
The whole process of writing took a year.
Guru Arjan Dev recorded the compositions Raga wise. In
the long compositions like Vaars (ballads) the Slokas were
added which amplified the subject explained in the connected
Pauri (paragraph). In the compositions of the Bhagats, there
were some compositions which could be taken by less
developed disciples to contradict the teaching of the Gurus.
Therefore Guru Ji added the relevant compositions of the Gurus
to clarify the point. The Slokas which were still left over were
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recorded as “Sloke Vaaran te vadhik” i.e. The Slokas which
could not be accommodated in the Vaars.
The language of the compositions is mostly Punjabi which
may range from east to extreme west of Punjab. It is said in
Punjab that the language changes every 20 kms distance.
Therefore there is large variety in Punjabi itself. In addition,
there is Sanskrit, Persian, and Arabic, the “Sant Bhasha”
(language spoken by the travelling mendicants which included
words from languages of Bengal, Bihar and Maharashtra etc.)
Jap, Rehras and Kirtan Sohila were recorded in the
beginning of the volume. These are the compositions recited
in the morning, evening and at bed time. (English translations
by the author; of Japji Sahib, Sukhmani Sahib, Bani of Bhagats
and Rehras with Kirtan Sohila including original Bani in
Punjabi and Devnagri have been published and are available
from All India Pingalwara Charitable Society Amritsar free of
cost.)
Now all the five Banis recited at the time of "Amrit
ceremony" and Assa di Vaar, Rehras, Kirtan Sohila have been
published in one book titled "Nitnem" which is also available
from All India Pingalwara Charitable Society Amritsar free of
cost.
After these compositions, the compositions of the Gurus
were recorded according to the Ragas including the composi-
tions of the Bhagats. The number of the paragraph and serial
number of the composition etc were put at the end to show
proper indexing. Mostly after the first paragraph, one or two
lines are recorded which give the gist of the hymn and is
followed by “Rahau” which means pause and ponder over
these lines. The musicians therefore repeat these lines while
singing the composition.
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 These are followed by those compositions of holy Gurus
and the Bhagats which are not as per any musical meter.
Guru Nanak Dev and his successors as well as the
holy sages fully understood that the whole universe is
generating music and for tuning the human soul dry knowledge
is not needed. What is required is the Divine knowledge
conveyed through Divine music. The music is connected with
seasons and the time of day and night. Therefore the learned
musicians fixed the timings of singing the various meters so as
to have maximum impact on the listeners. In addition to the
musical meters, there is also the Ghar or treble (Tal) i.e. timing
and intensity of the drum play. In Gurbani, there are 17 Ghars
or trebles which are mentioned along with the Raga.
Names of the Compositions.
According to the length or the number of the paragraphs
or the nature of the contents, the compositions are named.
Chaupde: These compositions are having mainly four
paragraphs of four sentences. But there are some Chaupde
which may have one, two or three paragraphs.
Ashatpadi: In these compositions, there are eight para-
graphs. The typical example of this style is Sukhmani
Sahib. English translation of Sukhmani Sahib along with
original text in Punjabi and Devnagri has been published
and is available from All India Pingalwara Charitable
Society Amritsar free of cost.
Solhe: These are the long compositions mostly having 16
paragraphs.
Chhant: These compositions in which deep spiritual
subject are explained with human soul represented by the
female heroin waiting for the beloved Lord. In India,
Chhant type compositions are mostly recited by the groom
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 to entertain the bride’s friends and are therefore of
entertaining nature.
Vaars: These compositions are the ballads in which the
battle of the devotee with the five evils like lust, greed,
ego, anger and attachment is described. These are sung
on the tunes of famous Vaars in history. This tune is also
recorded by Guru Ji where ever applicable.
Slokas: It means collection of lines of poetry. There may
be any number of lines even up to 26 lines so that
complete subject is covered.
The Ragas:
There are 31 musical metres or classical Ragas in which
the compositions are meant to be sung.
1. Siri Rag: This Raga has been described as the supreme
Raga in Gurbani. Bhai Gurdas also has described Siri
Raga as the philosopher’s stone among the stones. It
belongs to the East Indian tradition and is supposed to be
sung in the evening hours. In Gurbani, there are 100
Chaupde, 29 Ashatpadi, 4 Pahire, 3 Chant, 1 Vanjara, and
one Vaar of M: 4. In Bhagat Bani there are 5 compositions.
2. Majh Rag: According to the music experts, this Raga
has originated in the Majha tract (Amritsar and Lahore
districts) of Punjab state. This Raga is supposed to be sung
in the fourth pahar (three hours unit) i.e. the evening time
of the day. In this Raga there are 50 Chaupde, 39
Ashatpadi, one Bara Manha (twelve months), one Din-
Rain and one Vaar.
3. Gauri Rag: This is an ancient Raga and is described as
a complete musical system. There are several branches of
this Raga like Gauri Guareri, Dakhani, Cheti, Bairagan,
Deepki, Poorbi, Majh, Malwa, Mala, and Sorath etc. All
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 these are to be sung in the evening time. In this Raga there
are 251 Chaupde, 44 Ashatpadi, 11 Chhant, one Bawan
Akhri, One Sukhmani, one Thitti and two Vaars. In
Bhagat Bani there are 74 paragraphs of saint Kabir, one
Bawan Akhri, and one Thitti, one Vaar and one paragraph
of saint Namdev and 5 of Ravidas Ji.
4. Assa Rag: This Raga is supposed to be developed by Shri
Guru Nanak Dev and it is a complete Raga. This is to be
sung in the morning hours. Assa Di Vaar is an important
composition which is sung in the morning time in all the
Gurdwaras and religious meets. Shri Guru Nanak Dev’s
compositions which were composed to address Muslim
fakirs are mostly in this Raga. These include Rehras, 231
Chaupde, 39 Ashatpadi, 3 Birhade, 2 Patties, 35 Chant
and one Vaar. In Bhagat Bani, there are 37 compositions
of saint Kabir, 5 of saint Namdev, 6 of saint Ravidas, 3
of Dhana Ji and 2 of Shaikh Farid.
5. Gujri Rag: The experts are of the opinion that this Raga
has been developed by a mixture of Bhairau and Ramkali
Ragas. This Raga is very popular among the Gujar
(shepherd) tribes mostly in Punjab and adjoining states of
India. This Raga is of serious nature and therefore more
suited for devotional subjects. It is supposed to be sung
in the morning time. In this Raga, there are 48 Chaupde,
9 Ashatpadi, 2 Vaars and 8 compositions of the Bhagats.
6. Dev Gandhari Rag: This is an ancient Raga. Being a
difficult system, its reference is not found often. This is
to be sung after day break in the morning time. There are
no long compositions but only 47 Chaupde out of which
6 are of Guru Ram Das and 38 of Guru Arjan Dev.
7. Bihagra Rag: This Raga is a complete system of Bilawal
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 dynasty. It is also said to be mixture of Kedara and Gauri
Ragas. The time for singing this Raga is mid-night. There
are 2 Chaupde, 15 Chant and one Vaar in this raga.
8. Vadhans Rag: This is a complete musical system and is
sung at the time of mid-day and after three hours of sun set.
It has a branch known as Vadhans Dakhani. In this Raga
there are 24 Chaupde, 2 Ashatpadi, 17 Chant and one Vaar.
9. Sorath Rag: This Raga belongs the Saurashtra region of
Gujarat State. This is Raga is sung after three hours of sun
set and is mostly used for subjects connected with
dispassion. In this Raga, there are 139 Chaupde, 10
Ashatpadi, and one Vaar of the Gurus and 23 composi-
tions of the Bhagats i.e. 11 of Kabir Ji, 3 of Shri Namdev
7 of saint Ravidas and 2 of saint Bhikhan.
10. Dhanasri Rag: This is a complete musical system and is
sung in the third three hour period of the day. Singing of
this Raga creates an atmosphere of dispassion. Therefore
in these compositions, all practices which create obstacles
in the true devotion are condemned. In this Raga there are
93 Chaupde, 3 Ashatpadi, 5 Chant and in Bhagat Bani
there are17 compositions; 5 of Kabir, 5 of Namdev, 3 of
Ravidas and one each of saints Trilochan, Sain, Pipa and
Dhana Bhagat.
11. Jaitsari Rag: It is a complete musical system of Eastern
music and is a combination of Jait and Siri Ragas. It is
sung in the fourth three hour period of the day. In this
Raga, there is no long composition but only 27 Chaupde,
3 Chant and one Vaar of Guru Arjan Dev. There is one
composition of Sri Ravidas.
12. Todi Rag: This Raga is though very melodious yet
simple. Its nature is serious. It is sung in the second three
305
 hour period of the day. There is no long composition in
this Raga but only 32 Chaupde and three compositions
of saint Namdev.
13. Bairari Rag: This is a complete musical system of Maroo
dynasty. Some scholars say that it is sung in the second
three hour period and others suggest evening time as most
suitable. In this Raga also there is no long composition
but only 6 Chaupde of Guru Ramdas and one of Guru
Arjan Dev.
14. Tilang Rag: This Raga is mostly popular in Southern
India. This Raga was made popular by Punjabi Sufi fakirs.
Some scholars suggest the third three hour period of the
day as most suitable while others suggest mid-night of
winter and rainy season as most beneficial. In this Raga
there are 12 Chaupde, 5 Ashatpadi (although these
headings are not recorded) and 3 compositions of the
Bhagats.
15. Soohi Rag: Some experts are of the opinion that this Raga
is a mixture of Kanhra and Megh Malar Ragas while
others claim it as mixture of Kanhra and Sarang Ragas.
The most appropriate time for singing this raga is after
sunrise or after six hours of day break. This raga is very
popular with the Sufi fakirs. There are 82 Chaupde, 16
Ashatpadi, 3 Kuchaji, Suchaji and Gunwanti, 29 Chant
and one Vaar M: 3. In Bhagat Bani there are 5
compositions of saint Kabir, 3 of saint Ravidas and two
of Shaikh Farid.
16. Bilawal Rag: This is an ancient and complete musical
system and is popular in the southern and eastern Indian
music. The most appropriate time of singing it is the first
or the second three hours of the day. In this Raga there
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 are 149 Chaupde, 11 Ashatpadi, one Thitti M: 1, 2 Var
sat M: 3, 9 Chant and one Vaar M: 4. In the Bhagat Bani,
there are12 compositions of saint Kabir, one of saint
Namdev two of saint Ravidas and one of Sadhana Bhagat.
17. Gond Rag: This is an ancient but very difficult Raga but
the expert singers like to sing it. It is a complete musical
system and the time to sing it is mid-day. One of its
varieties is Bilawal-Gond raga. This Raga has 28
Chaupde, one Ashatpadi and 20 compositions of the
Bhagats out of which 11 are of saint Kabir, 7 of saint
Namdev and 2 of saint Ravidas.
18. Ramkali Rag: This Raga was very popular with the Nath
Yogis; therefore all the discussions or instructions with
them are in this Raga. It is very popular with the
musicians. The timing for singing it is first three hour
period of the day. One of the varieties of this Raga is
Ramkali Dakhani. In this Raga there are 81 Chaupde, 22
Ashatpadi, Anand Sahib and 3 Vaars. In the Bhagat Bani,
there are 12 Shabad of saint Kabir, 4 of saint Namdev,
one of saint Ravidas and one of saint Beni.
19. Nat Narain Rag: This is an ancient and a complete
musical system and is formed by a mixture of Bilawal and
Kalyan Ragas. The time for singing this Raga is the fourth
three hour period of the day. In this Raga there are 19
Chaupde and 6 Ashatpadi.
20. Mali Gaura Rag: This Raga is believed to belong to the
North Indian musical systems. It is a complete musical
system and is sung in the third three hour period of the
day. In this Raga there are 14 Chaupde and 3 composi-
tions of Bhagat Namdev without any heading.
21. Maroo Rag: It is an ancient and popular musical system
307
 and is sung in both South and North India. It is sung in
the third three hour period of the day. In this Raga there
are 60 Chaupde, 20 Ashatpadi, 62 Solhe and one Vaar.
In the Bhagat Bani, there are 16 compositions out of
which 12 are of saint Kabir, one of saint Namdev, one of
saint Jaidev and 2 of saint Ravidas.
22. Tukhari Rag: It is a complete musical system to be sung
after one and half hours of sun rise. Some musicians are
of the view that evening time is more appropriate time.
There are 11 Chhants in this raga.
23. Kedara Rag; It is an ancient musical system and is to be
sung after 3 hours of sun set. In this raga there are only
17 Chaupde. In Bhagat Bani there are 7 compositions out
of which 6 are of saint Kabir and one of saint Ravidas.
24. Bhairau Rag: This Raga is the musical system to
generate devotion. The time of singing it is the morning
sun rise. Some experts are of the opinion that it is a mixture
of Ramkali, Todi and Gauri Ragas. In this Raga there are
93 Chaupde and 6 Ashatpadi. In the Bhagat Bani, there
are 33 compositions out of which 20 are saint Kabir, 12
of saint Namdev and one of saint Ravidas.
25. Basant Rag: It is an ancient and popular Raga and is to
be sung at night time. It is connected with spring (Basant)
season. In the Golden Temple Amritsar, this raga is sung
every day in the morning of spring season. In this Raga,
there are 63 Chaupde, 11 Ashatpadi and one Vaar. In
Bhagat Bani, there are 13 compositions out of which 8
are of saint Kabir, one of saint Rama Nand, 3 of saint
Namdev and one of saint Ravidas.
26. Sarang Rag: This is an ancient musical system in Indian
music and is quite popular. It is mostly used in folk songs.
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 In this Raga there are 159 Chaupde, 7 Ashatpadi, one
Chant and one Vaar. In Bhagat Bani, there are 9
compositions out of which 3 are of saint Kabir, 3 of saint
Namdev, one of saint Parma Nand and one line of saint
Surdas which was completed by Guru Arjan dev because
saint Surdas went into trance after singing one line.
27. Malhar Rag: This Raga is connected with the rainy season
and nature; and it is a mixture of Sarang, Megh and Gond
ragas. The time of singing it without rainy season is mid
night. In this raga there are 61 Chaupde, 8 Ashatpadi, one
Chhant and one Vaar. In Bhagat Bani, there are 5
compositions, 2 of saint Namdev and 3 of saint Ravidas.
28. Kanra Rag: It is an ancient Raga and is quite popular
among the singers. Emperor Akbar’s court musician
Tansain improved this Raga. The time for singing it is
mid-night. In this Raga, there are 62 Chaupde, 6
Ashatpadi, one Chant and one Vaar. In Bhagat Bani, there
is one composition of saint Namdev.
29. Kalyan Rag: It is an ancient, popular and melodious
Raga. It is to be sung during the first three hours of the
night. In this Raga there are 17 Chaupde and 6 Ashatpadi.
30. Parbhati Rag: This is an ancient Raga and mixture of
many ragas like Bhairavi, Ramkali, Assa and Lalit etc. It
is a complete musical system and is to be sung is the first
three hours after sun rise. In this Raga there are 46
Chaupde and 12 Ashatpadi. In Bhagat Bani there are 9
compositions out of which 5 of saint Kabir, 3 of saint
Namdev and one of saint Beni.
31. Jaijawanti Rag: It is an ancient complete system of
music. Some musicians say that the time of singing this
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 Raga is morning time while others say that second three
hour period is more appropriate. In this Raga, there are
only 4 compositions of Guru Tegh Bahadur.
In addition to the above Bani composed by six Gurus and
the Bhagats, there are 12 Banis which are included in Shri Guru
Granth Sahib as under:-
1. Sloke Sahaskriti.
2. Gatha Mahalla 5.
3. Funhe Mahalla 5.
4. Chaubole Mahalla 5.
5. Sloke Bhagat Kabir Jiu Ke.
6. Sloke Shaikh Farid Ke.
7. Sawaye Sri Mukhbak Mahalla 5.
8. Sawaye Bhattan Ke.
9. Sloke Varran te vadhik.
10. Sloke Mahalla 9.
11. Mundawani Mahalla 5.
12. Rag Mala.
To have an idea of the volume of compositions by the
Gurus and the Bhagats, the sum total of their compositions is
given below:-
1. Shri Guru Nanak Dev 958
2. Shri Guru Angad Dev 63
3. Shri Guru Amar Das 885
4. Shri Guru Ram Das 640
5. Shri Guru Arjan Dev 2304
6. Shri Guru Tegh Bahadur 116
7. Bhagat Sadhana 1
8. Bhagat Sunder 6
9. Bhagat Surdas 1
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 10. Bhagat Sain 1
11. Bhagat Kabir 532
12. Bhagat Jaidev 2
13. Bhagat Trilochan 4
14. Bhagat Dhana 3
15. Bhagat Namdev 61
16. Bhagat Parma Nand 1
17. Bhagat Pipa 1
18. Bhagat Shaikh Farid 116
19. Bhagat Beni 3
20. Bhagat Bhikhan 2
21. Bhagat Ravidas 40
22 Bhagat Rama Nand 1
23. Bhagat 11 Bhatt 123
24. Bhagat Mardana 3
25. Bhagat Satta and Balwand 8
26. Rag Mala 12
Grand Total 5887 compositions.*
*The numbers are based on the figures given by Dr Rattan
Singh Jaggi in his book “Shri Guru Granth Prichay” published
by Gobind Sadan Institute of Advanced Studies in comparative
religion, Gadai Pur New Delhi 110030.
The sacred volume was completed in the later half of
August 1604 A.D. less than two years were remaining at this
time of the mortal life of Guru Arjan Dev, when he was to wear
the crown of martyrdom. Before this, he completed two grand
projects, the Hari Mandir temple in the middle of Amritsar and
the Holy Scripture enshrining the spirit of Gurus’ teachings.
The sacred Volume was carried to the town of Amritsar
to be installed in the holy temple with joyous fanfare, in
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reverent procession with Guru Ji himself walking and waving
the whisk over it. Baba Budha was appointed the head priest
of Hari Mandir.
The teachings of Shri Guru Granth Sahib.
The holy Sacred Shri Guru Granth Sahib enshrines the
Bani which Guru Nanak Dev has described as “Bani of the
Creator Lord” while describing the future of Eminabad to Bhai
Lalo. It is therefore not the product of human mind but is “God
inspired”. It is like an ocean of wisdom and can not be fathomed
by the human minds which like a fish in the ocean; it can live
in it but can not fathom the ocean’s limits. You find many
explanations of the same compositions yet they may all be
correct. It all depends upon the aspect viewed by the interpreter.
Guru Ji exhorted as may be seen from the story of Abdul
Rahman who met Guru Nanak Dev at Kartarpur (In Chapter
Seven), that religion is not important. The beloved of God had no
religion. The beloved of God loved God. They do not get involved
in the controversies of superiority or inferiority of one religion or
the other. The same Divine light is resplendent in all. We fail to
see this light and due to our ego; start arguing about religions.
The first lesson we learn in the Mool Mantra is
“uncompromising monotheism and the most important charac-
teristics of the Supreme Being; and that He can only be reached
by His grace”. It is said that Japji Sahib is the explanation of
Mool Mantra and the whole of the Guru Granth Sahib is the
explanation of Japji sahib. In the Indian philosophical systems,
God has been described as either manifest or unmanifest. But
Guru Nanak Dev has in the very beginning of Mool Mantra;
placed numerical “One” as “Ik” showing that although He is
both manifest and unmanifest, but in both the aspects He is the
same and hence only One.
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 Guru Nanak Dev in his compositions has explained true
meaning of religious practices and symbols. As may be seen
in the story of holy thread; Guru Ji told the Brahmin to give
him the holy thread made of compassion, contentment, truth
and austerities instead of cotton. He explained the significance
of yogic symbols like ear rings to be made of contentment, hard
effort to be made into begging bag, and ashes on the body made
of Divine Knowledge etc in stanza 28 and 29 of Japji Sahib.
Similarly he explained the true meaning of Namaz and Roza
to the Muslim fakirs.
In Indian philosophy, Maya is supposed to possess three
qualities (gunas) i.e. Tamas Guna (sloth, darkness); Rajas Guna
(passion, activity); and Sattva Guna (intelligence, poise). In
Gurbani, one is exhorted to rise above these three Gunas and
to enter the Fourth State (Chautha pad) or absorption in the
Infinite, the Absolute.
In the Indian philosophy, “Karma” or the fate; i.e. the
result of one’s actions; one is supposed to accumulate is
stressed upon. The fruit of it; in the shape of good or bad is
enjoyed by the doer in the same or future lives. Thus
“Avagaman” or reincarnation is the basic feature of Indian
philosophy. For deeds arising out of desire, passion or negative
actions etc one has to continue to reincarnate and suffer
repeated births and deaths till all deeds done find retribution.
Gurbani clearly describes that one reaps what ever is sown by
him. Do not blame any one for your bad luck or suffering as
it is only the result of your own deeds in the past. Because the
humans have been endowed with the will to decide and to make
the judgement, the human life is the only time when one can
perform actions which will give good or bad karma hence it
is called (karam juni). The stones, vegetation, animals and the
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life of the gods in heaven are the (bhog juni) or the life for
enjoying the fruit of karma. They can only enjoy the fruit of
their past actions but can not create fresh karma. Hence the
human life is described as a rare gift in “Rehras” the evening
prayer. The gods in the heaven therefore yearn for the human
life so that they can perform good deeds and achieve Mukti.
Hukum which can be loosely translated as command
stands for cosmic moral force for the operation of law of
retribution and the law of grace. In some philosophical systems,
there is strict law of retribution and have therefore stressed on
karma only; but Guru Ji has very clearly stated in Mool mantra
that no body can achieve liberation or Self Realisation with his
own efforts or karma but only through His grace (Gur Prasad).
Grace is a Divine mystery, and no amount of austerities,
intellectual search, performance of rituals or hath-yoga praxis
etc can force it out of God’s hand. We should therefore pray
for His grace and not the reward for our good karma.
Devotion and remembrance of the Lord’s Name (Bhakti
Yoga) is the corner stone of Gurbani teachings as opposed to
Karam Yoga. Karam Yoga i.e. path of service can annul our
past negative karma but can not lead to Self-realisation. Empty
ritual and barren austerity have been denigrated as these lead
one away from loving devotion. Some sages have advocated
the path of knowledge (Gyan Yoga). The world is an ocean
of maya. To cross it, one can either swim across or board a
ship and cross. Imagine the difficulty of swimming across the
ocean, only the very strong ones can achieve success. But when
the ship of the Lord’s Name is available, even the weak ones
can board it and cross the ocean of Maya. This is the reason
Guru Ji has stressed so much on devotion and meditation on
His Name.
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 Devotion or Bhagti is also of two types i.e. Sarguna and
Nirguna. In Sarguna Bhagti, something in manifest form i.e.
a statue or a living being like a person or something manifest
like an idol are worshipped. Since any thing which is created
or manifest must die, so how can it grant the devotee the
liberation from birth and death cycle? Therefore Guru Nanak
Dev; in the very beginning in Mool Mantra has stated that the
Lord is beyond time, birth and death and is eternal and has
advised the devotion of the Unmanifest Lord.. Saint Namdev
used to worship Lord Krishna in the form of a statue. When
the Lord saw that his devotion was perfect, He was shown the
way to Nirguna Bhagti. All his compositions in Guru Granth
Sahib are about Nirguna Bhagti.
Mysticism as viewed in the ambit of Guru’s teachings
bears several aspects. The most important being Sehaj the path
of prayer and meditation with equipoise. In Gurbani, it is
described as the path of devotion that involves no “forced”
process of self purification, nothing that does not arise from
depths of the higher Self. The ideal to be striven after in
spiritual practices is union with the Lord. With the attainment
of this state, one is ever present in the state of bliss (Anand).
The words “Naam” and “Shabad” are repeatedly occur-
ring in Gurbani. Their simple dictionary meaning is Name and
Word. But these two terms bear deep significance as per
Gurbani. Naam is identical with the bearer i.e. the Supreme
Being. In Nirguna worship, the Naam is the only source to
approach God. Shabad is the “cosmic order” which is
imperishable, as well as “syllable” and “Word”.
Another important teaching of the Gurus is importance of
the life of “house holder” or a family man. The Yogi and
Sanyasi cult sages had stressed on leaving the family life and
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considered it inferior to living a celibate life in the forests. Guru
Nanak Dev told the Yogis that as they have to go and beg at
the doors of family men, how can they tell them to be inferior?
Guru Ji after his travels dressed like an ordinary persons and
lived as a house holder ploughing his fields for his own
livelihood and feeding the visiting devotees.
Guru Nanak Dev has rejected the caste system prevalent
in the Indian society. He has stressed on equality and universal
brotherhood. Guru Arjan Dev has included the Bani of the so
called low caste saints like Namdev, Ravidas, Sain, Sadhana
and Kabir in Shri Guru Granth Sahib.
Seva is beneficent action or service without soliciting any
reward and is an important teaching of Shri Guru Granth Sahib.
While prayer, meditation and devotion are so greatly com-
mended, Seva has the role of completion and fulfilment to the
spiritual life. Seva should be with all humility.
Humility has been stressed as an important quality of the
devotee. It is said in Gurbani that whosoever considers himself
as low, should be known as the highest. In Gurbani, when ever
the example of a bad person is to be given, the Gurus quote
themselves. This is the highest state of humility. A humble
person serves others and the one with ego looses his power of
discrimination and is of no use to any body. A typical example
quoted by Guru Ji is that of a simal tree; which is very tall, sober
and prosperous looking. It does not bear any fruit and the birds
coming to it for quenching their hunger go back disheartened.
Mukti or liberation from the cycle of births and deaths or
transmigration is the final aim of a devotee. Guru Ji has said
that ritual actions can not lead one to this stage. It is achieved
when the self has been engaged in devotion and contemplation
of Divine Reality and is blessed with Divine Grace. One who
316
has attained this state is called a Jiwan Mukta or liberated while
still alive. In Sukhmani Sahib, Guru Arjan Dev has devoted two
Ashatpadi (22 and 23) on this subject.
An important postulate of the teachings imparted by Shri
Guru Granth Sahib is the significance of the Guru or the
spiritual guide, holy Preceptor. Guru’s guidance being essential
for spiritual upliftment of the disciple, all reverence, and
complete trust is enjoined upon the disciple to be given to him.
The Guru is no ordinary mortal; he is divinely inspired being,
so completely attuned to the Supreme Being. The disciple has
to purify himself and for the final ascent to the highest level;
God sends the Guru. As we have seen, there are many instances
in the story of Shri Guru Nanak Dev where Guru Ji himself
searched for the qualified disciple and liberated him or her.
When a disciple purifies himself and is ripe, the Guru
searches for him. It is said that God sends the Guru to the
purified devotee and the Guru unites the devotee with God.

rR

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 Annexure : 2
Sidh Gosht

After the fiasco at the Shivratri fair at Achal Vatala, when

the Sidhas found that their miracles have failed, they thought
they could defeat Guru Nanak Dev in discussions. So they
came to the place where Guru Ji and his disciples were sitting.
Guru Ji has recorded these discussions in his composition "Sidh
Gosht" as recorded at page 938 to 946 in Ramkali Raga. I am
giving the English translation of the composition containing
these discussions.
Since the Sidhas were angry because of their ego having
been hurt, one Sidha named Charpat started the dialogue by
throwing a volley of questions at Guru Ji. They asked him as
to what was his name and caste? To which path of spiritualism
he belongs? With what purpose has he come to the fair? From
where has he come and where is he going? (1) and (2)
Guru Ji had a typical style of answering the questioner.
Instead of answering in anger or in insulting mood, he would
praise the questioner as if he himself knew the answers.
Therefore, understood he told Charpat that he was a liberated
soul and understood all these things; however he would try to
answer his questions. Guru Ji told him that as a duck and lotus
remain in water but keep dry; similarly humans should maintain
union with God's Word and the consciousness and thus cross
the ocean of the world. One should be free of hopes and despair
and keep the mind one pointed and not frighten others by fear
318
of curses. Guru Nanak said that a person who follows this path
and teaches it to others, he would like to be his servant. (3) to
(5).
Next Sidha Lahoripa requested Guru Ji to answer his
question as he was honestly seeking the answers to his
questions. He wanted to know as to how to reach God's door?
Guru Ji replied that when a devotee develops deep aspiration,
God himself joins such a person with him. On this Loharipa
commented that this was not the right path. One should leave
the house, live in the forests under the trees, eat roots and fruits
etc, remain an ascetic, bathe at the holy places and remain
unattached to avoid collecting any sin. This is the correct way
to achieve union with God. Guru Ji told them that one should
not get lost in worldly affairs like shop and home and remain
absorbed in the God's name. Limited food and sleep along with
true business in God's name should be mediated upon with
equipoise. (6), (7) and (8).
The Sidhas then thought that they may convert Nanak Dev
to their cult. So they told him to join one of their 12 disciplines
and have ear rings, a bag, and a patched quilt. They would
award him a high rank among the Sidhas. Guru Ji answered
that he has attained constant remembrance of God's name
which is more important than the high rank they were offering.
He had overcome attachment and ego which is more important
than the high rank they were offering. He had overcome
attachment and ego which was the equivalent of their ear rings;
he has conquered lust, anger and pride which is his path; and
understood his master's teachings which is his patched quilt; the
realization that God is prevailing everywhere is his bag. To
change the upside down mind and turn to upward is his begging
bowl; controlling the mind from going astray is his cap. Not
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to lose contact with God is his way to achieve Yoga. (9) to (11)
The Sidhas who were of the opinion that yoga could only
be attained by following their way of deserting the family and
worldly life were very much surprised to hear Guru Ji's replies;
therefore they again insisted that Guru Nanak Dev adopts one
of their branches and follows the path shown by six Shastras.
The Sidhas then asked Guru Ji; what is that is hidden? Who
is liberated? Who is united with God from inside and outside?
Who is that which comes and goes? Who is prevailing in all
the three regions of the universe? (12)
Guru Ji replied that it is God who is hidden in
everybody. One who is God-oriented is liberated. The
manner to get united with God from outside is to remember
His name and settle God's name in the mind is to unite with
Him from inside. The mind-oriented people go on taking
birth and dyeing repeatedly. Guru Ji further told them that
Truth is prevailing in all the three regions of the Universe.
(13)
In those days, there was the practice of asking questions
from the opponents for which the questioner knew the answers.
If the other person is not able to give satisfactory replies, then
they would make fun of him. The Sidhas asked Guru Ji how
has the serpent of Maya devoured the humans and tied them
up. How the humans have wasted their lives and how they
regain their purpose of life? How is one purified? How the
darkness prevails in the world? Whosoever will reply these
questions shall be their respected teacher. (14)
Guru Ji replied that flawed intelligence has tied up the
humans to it. The mind-oriented have wasted their lives. The
gurus oriented have discovered the true purpose of their lives.
When one meets his master, with his mind unwavering; then
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his mind shall not fluctuate and nor he shall incarnate into
another body. Then one's mind shall settle in peaceful cave and
discover the secret Lord's true form. Guru Ji told the Sidhas
that God likes such a person (15 and 16).
Guru Ji had put on the robes of an ascetic while going
for his long travels and now while settling at Kartarpur he put
on the dress of a family man. The Sidhas thought of questioning
him on this issue. So they asked him; O Udasi! Why did you
leave your house? Why did you adopt the Udasi garb? What
is the merchandise you are dealing with? How will you be able
to make your accomplices cross the ocean of the world? (17)
Guru Ji replied that he dressed up as an Udasi to look for
God oriented persons because such persons are the source of
light on God. The garb of an Udasi is not a source of liberation
but only a way to meet the men of God. This is because the
God's men are reluctant to discuss spirituality with the worldly
and family men. I am dealing with Truth and my associates shall
be liberated by becoming God oriented. (18)
On hearing this, the Sidhas wanted to know as to how
Guru Ji has received this state without the guidance of any
spiritual guide or a Yogi. How has he diverted his mind towards
God? How has he destroyed his hopes and despair? How has
he attained the unbroken light of Godly flame in his mind? How
can one eat steel without teeth? (19)
Guru Ji replied that he was continuously connected in the
remembrance of God that he got absorbed in God. Thus his
life was completely changed from the worldly ways and he
became God oriented. This he could achieve by remembrance
of God's name without any austerities or Pranayam etc. Lord's
name has also destroyed his hopes and despair. If one rises
above three qualities of Maya, it is possible to eat steel (the very
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difficult task of crossing the ocean of Maya in the world is
equivalent to eating steel without teeth). God Himself is the one
who saves His devotees by His grace. (20)
The Sidhas then again wanted to know; what was Guru
Ji's opinion as to what was existing before the creation of the
world. What is the location of void? What are the ear rings of
Divine knwoledge which has been referred to by Guruji? Who
is residing in every heart? How can the wand of death be
destroyed? How can one attain the state of fearlessness? How
can we know the state of equipoise and contentment? How can
the enemies like lust and greed etc. be destroyed? Guru Ji told
them that the Guru's word or mantra destroys the person's ego;
then one rests in his own Self or consciousness. Guru Nanak
is the servant of the one who has recognized God who has
created the world. The idea of this simple answer is that one
should not get lost in such unproductive questions but do
practical work of recognizing the word of God. (21)
The Sidhas again asked Guru Ji as to from where one
comes and where does one go (after death)? Only such a person
can reply to this question whose master is perfect and without
any greed. How can one attain the highest state as well the state
in between the manifest and unmanifest? How can we attain
love of a God oriented person?
Guru Ji replied that one comes and goes from the world as
per the will of God. One must obtain this knowledge from perfect
master; lead a life of honesty and truth and remember God's
name. It is how one shall obtain Divine Knowledge. Then the
Sidhas wanted to have separate answers to each question. Then
Guru Ji answered in the 23rd stanza as under. (22)
1. Before the creation of Universe, what is your opinion
about God's unmanifest state?
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 The concept of the state before creation of the Universe
is that of ectasy.
2. Where does nothingness (shunya) reside?
Shunya is prevailing everywhere
3. What is gyan mudra or posture for receiving Divine
Knowledge?
Think of God with unwavering mind.
4. Who resides in every heart?
The True Lord resides in every lord.
5. How to destroy the wand of death??
Practice the teachings of your master. By this you reach
the state between the unmanifest and manifest states.
6. How can you attain fearless state?
Rise above the three qualities of Maya and know the
Truth.
7. How to attain the states of equipoise and contentment?
Do not get absorbed in other worldly affairs. Always keep
meditating on God. You shall reach the state of equipoise
(Sehaj) and contentment.
8. How to eradicate our enemies like lust and greed etc?
Serve the needy and your master and follow the path
shown by your teacher.
The will of God is strange. Try to understand it and follow
it. Destroy your ego. Then the Truth shall reside in your
mind and you shall become a true yogi. (23)
Guru Ji further continued to illuminate the Sidhas. The
God's unmanifest state changes to the manifest state by passing
through the intermediate state. A person whose duality is
destroyed by the Lord through the teachings of a true teacher,
his heart lotus (chakra) is opened. Such a person is a true Yogi.
A self realized (jiwan mukta) person knows everything and
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fully understands the compassionate Lord. Such a person is
honoured by the Lord. The true ones are born out of Truth and
are absorbed in Truth (reference to the messengers of God). The
false ones come to the world but do not find a stable place and
go on roaming in transmigration. Only such persons understand
God's word that are made to understand it under His will. God's
word is only capable of ending the cycle of transmigration. God
joins only such persons who have won over their ego. (24 and
25)
The mind-oriented persons forget that they will have to
face the messenger of death. They pin their hopes on other than
God. Such persons lose their path and keep wandering in the
forests and cremation grounds. Instead of God's word, they
meditate on false entities. They have thus lost the true path. True
happiness can only be obtained by getting absorbed in Truth.
(26)
On the contrary, the guru oriented persons develop fear
of God in their minds and forge their minds as per the teachings
of their master. They sing the praise of God and attain the state
of purity of mind and liberation. Such persons are engaged in
meditation on the Divine Knowledge and doing good turn to
others. Whosoever comes in contact with such persons,
becomes a divine person i.e. knower of Truth. Such persons
can describe the indescribable. Such persons can illuminate
others about God because they are themselves illuminated and
have destroyed their ego. (27 and 29)
The Guru-oriented persons know that the True Lord has
created the Universe and coming and going of people is a game.
Because they are fully absorbed in the God's word, they leave
this world and go to their true home with full respect. How can
one get absorbed in God without true name? Such persons
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possess all the spiritual powers and treasures. They know the
discrimination between good and bad. They are aware of every
one's natural tendencies and acquired traits. They bestow the
God's word to others and bless them with liberation. (30 and
31)
Those who are absorbed in the God's word, their egos are
destroyed; they get absorbed in Truth; they attain liberation and
are aware of happenings in all the three regions of the Universe.
Thus, such persons are always blessed and happy. By getting
absorbed in the God's word, company of saints and benefit of
austerities are obtained. Such persons are always enjoying the
benefit of meditation on the qualities of the Lord. (32 and 33)
God's name is blessed by the true teacher. Those who have
been thus blessed have attained yoga (union) with the Lord and
are absorbed in the Truth. The Yogis are divided in twelve
branches and the sanyasies have ten branches because they are
still lost in illusions. You may think and find that all paths other
than God's name are full of duality. The guru-oriented persons
obtain the jewels by meditating on God's name. They earn true
wages and can make anybody knower of the indescribable
God. The Guru oriented persons meditate on God's name; they
give charity, they bathe in purity and can attain Samadhi
effortlessly. They receive honours in the Lord's court and are
capable of making anybody join with the Lord. (34, 35 and 36)
The guru oriented persons are the knower of Vedas,
Shastras and Simrities and also know the secrets of everybody's
mind. They destroy the differences and enmity. They also
destroy all the accounts of the karma as well as worldly duties.
Because they have attained the Lord, they are always absorbed
in the holy name. (37)
On the contrary, those without a true teacher are always
325
lost in illusions and are born and die repeatedly. Their efforts
do not yield dividends and their minds are always wavering.
Without a true teacher, one is always a loser and the snake of
death bites and they die without any worthwhile achievement.
(38)
One who is blessed with a true teacher, he is taken across
the ocean of the world. His bad qualities are dispelled and he
leaves the world with good qualities. The liberation is attained
by contemplating on the God's word. The Guru-oriented
persons are never defeated in the battle field of the world. They
consider the body as the shop and the mind as the trader and
they trade in Sehaj or the state of equipoise. (39)
The guru oriented Lord Rama constructed a bridge across
the sea. Lanka (Shri Lanka) was looted and the demons lost
very badly. Proud Ravana was killed by Lord Rama because
Ravana's brother Vibhishan gave all secrets to Lord Rama. With
the blessing of true teacher, lord Rama could float the stones
on water. With the true teacher's grace, lord Rama could liberate
thirty crore demi gods. (40)
With the grace of true teacher the cycle of transmigration
can be eliminated. A guru oriented person receives honour in
the Lord's court. He knows good and bad thoughts of
everybody and is always in the state of equipoise. He is
received in the Lord's court with praise and honour and there
are no obstructions for him. (41)
A God-oriented person recites the name of unmanifest
God and destroys his ego. He always sings praise and is
absorbed in the True Lord. He has high reputation because of
the Lord's name and he is aware of the whole Universe. (42)
After this dialogue, the Sidhas wanted to know more
about Guru Ji. So they asked him these questions. How did life
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originate? Which way has its sway in the present age? Who
is your guru whom you are following? Which is the Gospel
that keeps you detached? O young Nanak! Listen to what we
have to say. Which teachings can make one cross the ocean
of the world? (43)
Guru Ji replied that air is the origin of life. The age is of
following teachings of true teacher. The true teacher's word is
the guru and the mind is the disciple. Since I am attached to
the ineffable Gospel of the Lord, I am detached from the world.
God is my guru age after age. The teaching of the Gospel is
given by the Lord and the true teacher has destroyed my ego.
(44)
The Sidhas further asked how steel can be eaten with teeth
of wax. Which food can destroy our pride? How can our house
of snow exist in robes of fire? Which is the cave where the mind
finds rest? Who is that pervades all into which one has to
merge? Which is the contemplation that makes mind abide in
itself. (45)
Guru Ji replies to these questions. When one stills one's
ego, one destroys the sense of the other. The world is hard like
steel for the egocentric because he is unwise. When one
practices God's word, one eats steel. Know that it is the God
which pervades inside and outside. The inner fire is quenched
due to the will of God. (46)
When one dwells in the fear of the Lord, his ego is stilled.
Then one realizes the True One and contemplates on the word
of God. Then the true word resides in one's heart's cave. Then
the body and mind are comforted and imbued in God's love.
Then the vicious fires of lust and anger are quenched. All this
happens with a glance of grace by the Gracious Lord. (47)
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 Then the Sidhas asked more questions like (1) how does
the peaceful and cold moon representing Sattva Guna come to
our heart? (2) How does sun of wisdom balze in our life?
(3)How does one overcome limitations of time? (4) How can
one become guru oriented and one's honour is saved? (5) Who
is the warrior that overpowers death? O Nanak! What do you
think about these questions? (48)
Guru Ji replied to these questions as below. (1) By
continuous meditations on the God's word, the mind's moon
is infinitely illuminated. (2) When the sun of God's wisdom
shines in the moon of our mind; the darkness is dispelled. (3)
By having full faith on the God's name, one looks at pleasure
and pain alike. (Why worry about time?) (4) God Himself shall
carry us across the ocean of the Maya. Knowing the Guru's
instructions, one merges in the truth. (5) Guru Nanak dev
assures us that by following these instructions; the messenger
of death shall not devour us. (49)
Guru Ji continues further. The Lord's name is supreme.
One suffers pain and death without the Lord's name. When
one's mind merges in the Lord's name, the duality is expelled
and one is merged in One Lord. At this stage, the vital airs in
the devotee's body flow with full force and the Sahasrara
Chakra (tenth door) opens. (These are great changes in the
human anatomy and weak minded persons drop meditations.)
But those devotees who are meditating on the God's name
remain undisturbed and they attain the highest state of merging
in the Lord. (50)
Then one Sidha started discussion about the undisturbed
or thoughtless state of the mind. Then Guru Ji illuminated the
Sidhas on this subject. He said that the Lord in undisturbed state
(Shunya state) is within us (in the sleep or dream state); the Lord
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is outside us (in waking state). The Lord is in all the three
regions of the universe (in fourth or turia state). One who
understands this, he does not attract any vice or virtue and he
becomes aware of the Primal Being the Immaculate Lord. One
who is imbued in the name of God, he himself becomes
incarnation of the creator Lord. (51)
Everyone is talking about the state of void (Shunya). But
can one attain the state of endless void? What is the condition
of those who are enraptured by this state?
Then Guru Ji answers that those persons become similar
to the One in whom they are enraptured. They are neither born
again nor do they die. The God-oriented ones always instruct
their minds and do not indulge in idle or purposeless talk. (52)
One should fill the breaches of the nine doors of the
human body; then only the tenth door is opened. (There are
total of ten doors. Two eyes, two ears, two nostrils, mouth,
anus, urethra are visible. The tenth door called Sahasrara
Chakra located at the top of the head which receives Divine
Energies is secret and it opens only with the grace of the true
teacher.) At this stage the unstruck music rings in one's mind.
After this one sees the Lord's presence permeating all. Then
one realizes that the Lord is filling all the hearts. Then the secret
or unmanifest Word becomes manifest. Such prsons know the
true Lord. (53)
After meeting the Lord in effortless state, one is always
in bliss. He is always awake to the Lord and does not sleep
in ignorance. Then one sees the Lord's presence permeating all.
Those who meditate on the Lord's name are liberated and
liberate others also. They are always engaged in practicing their
teacher's guidance. They lose their egos and are never in any
doubt. (54)
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 Then the Sidhas asked more questions. (1) Which is the
place where one's foolish traits are suppressed? Why one is tied
to the door of Yama? Can one attain honour and respect without
meditating on the God's name? How is one to know all this
and be ferried across the ocean of maya? Guru Nanak Dev says
that can a fool and ignorant person not understand all this in
any manner? (55)
Guru Ji told the Sidhas that by meditating on the Lord's
name one's ignorance is dispelled. When one meets the true
teacher, one is led to the door of salvation. The egocentric
person does not know the quintessence and is thus beaten about
and is wasted away. Because of evil traits, one is separated from
God and burns in the fire of suffering. When one accepts and
follows God's will, one attains all the divine qualities and
knowledge. Such persons are honoured in the Lord's court. (56)
When one begets merchandise of truth, he is liberated
himself and liberates others as well. Knowing and imbued in
truth with equipoise, one is honoured. Nobody can evaluate
them. These persons perceive the Lord everywhere. Through
the love of God, such persons are emancipated. (57)
Then the Sidhas asked further questions.
(1) Where does the Word reside by meditating on which one
is ferried across the ocean or the world?
(2) Where does the air spanning ten fingers reside and what
is its support?
(3) That which speaks and plays in our body, how can it lead
us to the unknowable Lord?
Guru Ji answers:
O Yogi! Hear, how I have instructed my mind. The mind
of the God-oriented person is attuned to the holy word and
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through the holy word the Lord unites us with Him. Then the
person himself becomes all-wise, all-seeing and through perfect
destiny merges in God. (58)
The Divine and indescribable word is prevailing every-
where I can see. The vital airs (Pranas) reside in the all-
pervading Lord who does not need any support. He is support
of all the powers. When the God is merciful, the word resides
in one's heart and all the doubts are cleared. Due to the Divine
name's residence in one's heart, one's body, mind and speech
are purified. With meditation on the Word, one realizes the
existence of the Lord everywhere and thus crosses the ocean
of the world. With the grace of the Word, one becomes free
from distinctions of caste, colour, signs and illusions etc. (59)
O Yogi! The support of ten fingers of vital airs (here
reference is to Pranayam exercise) is the Lord who is not
disturbed by any thoughts. One should grasp whatever the God
oriented persons say because they have attained quintessence
and know the infinite Lord. If one destroys the three qualities
of Maya and enshrines the word in his mind, one's ego shall
be eliminated. When one knows One Lord within and without
then one shall develop love for God. Such high souls come to
know all secrets of Ida, Pingla and Sushumana nadies when
the Lord blesses them with His grace. When the Lord Himself
comes in their mind, all secrets of the Ida, Pingla and
Sushumana etc are naturally revealed to them. (60)
The Sidhas again asked; the air is said to be life of the
mind, then what is the support of air? Which is the way to
wisdom? What is the practice of a Sidha?
Guru Ji replied. Without the Divine Word, one does not get
the essence and the thirst of ego is not quenched. The one, who
is imbued in God, tastes the nectar and remains absorbed in God.
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 The Yogis again asked what kind of wisdom holds the
mind? What is the food that sustains it?
Guru Ji replied that by holding pain and pleasure with the
grace of the True Teacher, the mind is sustained. Then one does
not taste death. (61)
If one is not imbued with God's love nor tastes His
essence; has not known the Guru's word then he is consumed
by inner fire. If one does not utter God's word and does not
remain chaste; does not contemplate on the Truth that truly
regulates one's breath; what else can one do? Guru Nanak Dev
told them that if one keeps one's flow of mind even, dwells on
ineffable Gospel of God; then one attains all pervading Lord.
(62)
Even after detailed replies by Guru Ji, one yogi again
insisted on separate replies on each issue. Guru Ji, said; one
is imbued in God's love by the guru's grace only. Then one
drinks the nectar and submerges in truth. He reflects on his
guru's teachings and quenches his inner fire and tasting the
nectar enjoys bliss in his soul. By the guru's grace he
contemplates on the True One and is emancipated. But there
are rare ones who understand this. (63)
The Yogis asked further questions. Where does this mind
the self-willed elephant reside? Where does the Word reside
when wandering of the mind ceases?
Guru Ji replied; when God is merciful, He leads us to the
guru and the mind abides in itself. Then one's ego is eliminated,
the mind gets purified and it stops vacillating. The yogis again
asked; how is one to know the First Cause? How is one to
know the Self? How is the sun to enter the house of the moon?
Guru Ji replied that as the devotee is rid of his ego, he merges
in equipoise. (64)
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 If the mind abides in the Self, then with the guru's grace
the First Cause is known. If the Yogi holds his breath in the
region of naval (naval chakra), with the guru's grace, one
knows the First Cause. If one realizes that the holy word abides
in the Self, one gets to know the light of all the three worlds.
Hunger for the True Lord destroys all the worldly suffering and
one is satiated through the Truth. At this stage the God-oriented
person hears unstruck music (anahad shabad) but very rare
persons realize its importance. Guru Nanak Dev speaks truth
that a person, who is imbued with the Truth, does not lose its
colour. (65)
The yogis raised further questions.
(1) When the body and heart did not exist, where was the
mind?
(2) If there was no support of the naval chakra what was the
support to the vital airs?
(3) If there was no form, no sign of the Absolute Being; to
whom through the word was one attuned?
(4) If there was no tomb made of ovary juices and sperm, how
could one evaluate the Supreme?
(5) Since God has no colour, no garb nor form; so how was
He identified with Truth? Guru Ji said, "Those who are
detached beings, attached to the God's name knew the
True one as they do now. (66)
Guru Ji then replied to these questions.
(1) When there was no human body or heart, the mind abided
in the Absolute Lord in detachment.
(2) When the naval chakra did not support the vital air then
it abided in itself, imbued with Lord's love.
(3) When there was no form, no sign, no individuation, and
then the Word in its essence abided in the Absolute God.
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(4) When there was no earth, no sky, then the light of the
Absolute Lord permeated all the three worlds.
(5) Then all distinctions, all forms abided in One Wondrous
Word. Guru Nanak Dev told the Sidhas that it is true that
Gospel of Truth is ineffable. Without Truth, nobody is
purified. (67)
The yogis asked Guru Ji. How does the world come into
being? How does it merge in its source and all pain is ended?
Guru Ji replied that the word came into being through a
sense of individuation and due to forsaking Name, it comes to
grief. At this stage the yogis realized that Guru Ji was an Avatar
of the Lord. They therefore requested him to educate them how
to attain liberation in this dark age of Kaliyuga.
Guru Ji advised them that the God man should reflect on
the essence of wisdom and through the Divine Word, still his
ego. Then his body and mind shall become pure. Since His
Word is also pure, the God man shall merge in the truth.
Through the Name he remains detached, and enshrines Truth
in his mind. Reflect in your mind and you will find that one
can't practice yoga without the Lord's Name. (68)
Rare is the one who by the grace of guru reflects on the
True Word. To him, the True One becomes manifest through
the Divine Word. His mind is imbued with God; but rare are
the persons who know this. Those who know the true way of
Yoga, abide within their self. This is because they know that
there is no one but One God alone. (69)
In this stanza, Guru Ji has described the importance of
following and practicing the teachings of the true teacher.
Without serving the true teacher, one does not attain true
yoga as the true teacher knows no one but God alone. Without
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meeting the true teacher, one is not emancipated. One does not
attain the Divine Name, thus suffers immense woes. Without
the true teacher, one is enveloped by the smoke of ego. Thus
one loses the merit of life. (70)
In this stanza, Guru Ji has described the praise of a God-
oriented person.
The God-oriented person conquers his mind and stills his
ego. By enshrining the Truth in his heart, he overcomes death.
He is therefore honoured in the Lord's court. He whom God
unites with Himself through the Guru, alone knows. Guru
Nanak Dev says that such God-oriented person knows God's-
Word. (71)
O yogis! Listen to the final conclusion. Yoga can't be
practiced without the Lord's Name. Only such a person shall
attain bliss that is ever imbued with God's Name. This is
because all things manifest through God's Name including all
wisdom. Without the Name, one may wear myriads of garbs,
but one remains strayed from the true path. This is God's will.
Only through the true teacher one attains true Name as well
as way to yoga. You may reflect and see that without the Name;
one can't be emancipated.(72)
At this stage all the Sidhas paid their respects to Guru Ji
and he thanked God with folded hands.
O God! You alone know your state. What can mere humans
say about you? You yourself are manifest and unmanifest and
also enjoy all states. Many seekers, adepts and gurus and dis-
ciples are seeking Your Will. They beg for Your Name and You,
bless them with it. O Lord! I am sacrifice to your vision. You, O
my Lord! You have staged your own play which can be known
through the true teacher. You are pervading in all ages. O God!
There is none other than you. (73)
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 Annexure 3
Glossary of spiritual terms.

Abbe hayat: Nectar; Amrit.

Abhyas: Practice.
Adhibhuta: Matter; Physical thing.
Adhideva: Atma; God Infinite.
Adhiyagya: Highest state of self-realisation.
Adhyatam: Embodied soul; Jivatma.
Adna: low.
Agni: Fire.
Agyan;Agyanta: Ignorance.
Ajapa Jap: Automatic mental recitation of the mantra.
Akash: Space or sky. The fifth element.
Akhtyar: Done with ego.
Akidat: Faith.
Aks: Image in the mirror.
Allah: God Infinite.
Amar: Liberated.
Anatma: Untruth, phenomena.
Angad: Part or limb of the body.
Anubhav: Experience.
Apana Vayu: The air in the body which expels the wastes
out of the body.
Apara: The knowledge that leads to the material world.
Asat: Untruth, opposite of “Sat” the truth.
Ashik: Lover.
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 Asura: Demon.
Atma: God Infinite, Truth, Braham.
Atmanand: Bliss.
Atam Darshan: Self realisation.
Atam Gyan: Knowledge of Truth or God Infinite.
Atam Gyani: Self realised person.
Avtar: Reincarnation, prophet.
Bhakti: Devotion.
Bhishma; Grand uncle of the Kaurvas and Pandwas in
Mahabharat.
Brahm: The Absolute, Supreme Being.
Brahma: The demigod who is known as the creator of the
Universe.
Brahmchari: Seeker, celibate.
Brahm Gyan: Knowledge of the Absolute.
Brahmin: Priest in Hindu order. One who is born in
Brahmin family?
Brahm-sutras: Books giving references about God.
Brahspati: Jupiter.
Budhi: Intelligence.
Chakra; The lotus or centres of energy in the body.
Darshan: Seeing.
Darvesh: sage, saint, fakir. One who is waiting at the door
of the Lord?
Dharma: Religion, duty.
Dharti: earth.
Dhyana: Concentration; meditation.
Divya Shakti: Sixth sense; clairvoyance.
Drishta: One who sees.
Drishya: The seen object.
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Gobind: Support of the earth.
Guru: Teacher; preceptor.
Guru Ji: Respectful address to the teacher.
Guru Mantra: Highest word initiated by the preceptor.
Gyan: Knowledge; knowledge of Atma.
Gyan Marg; Gyan Yoga: The path of knowledge.
Gyata: knower.
Haq: Truth, Atma.
Hath Yoga: Physical practices; austerities.
Hirdya: Mind; heart.
Ilim: Knowledge.
Ishak: Love.
Ishwar: Personal God.
Jagrat: Wakeful state of consciousness.
Jal: Water.
Jalal: Glow or glamour on the face.
Jalwa: Glamour.
Japa: Recitation of the mantra.
Jathra Agni: Life force, breath.
Jiva: Finite being.
Jivan Mukat: One who is liberated while still in body
Kalpa: Cycle of creation.
Kanth: Throat.
Karma: Actions; the fruit of good and bad actions.
Karma Yoga: The path of action.
Khudi: ego.
Kshatriya: Warrior class among the Hindus.
Kubera: The demigod of wealth.
Kudrat: Nature; prakriti.
Mahesh or Shiva; Demigod who is known as annihilator.
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 Manan or maniai: Acceptance of teachings.
Mantra: Holy word.
Maya: Illusion; worldly creation which is not eternal.
Meru: Sumer Mountain in Tibet where Guru Nanak had
discussions with sages, Yogis, Buddhists, and the king of Tibet.
Moksha or Mukti: Liberation from bondage.
Murshid: Guru or preceptor.
Nafrat: Hatred.
Neti-neti; Path of negation.
Nidhiyasan: Teachings actually experienced after accep-
tance by the mind with confirmation and satisfaction.
Nirguni: Formless.
Nirvana: Liberation.
Nirvikalpa: State of absolute tranquillity and peace
without thoughts.
Om: Inexpressible Absolute.
Pak: Pure.
Para: Knowledge that leads to God; higher knowledge.
Param Atma, Parmatma: God Infinite.
Prana: The vital force in the body; breath.
Prana Vayu: the air which is inhaled and exhaled.
Pranayama; Prana Yoga: Yoga of regulating breath.
Prema Bhakti: Loving devotion.
Rajas Guna: quality of activity which creates sensual
desires resulting in bondage.
Rakshasa: Demon.
Rihai: Liberation.
Rishi: sage.
Rooh: Jivatma; embodied soul.
Rudra: Annihilator. Lord Shiva
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 Sahaj Yoga: Yoga of equipoise and normalcy propagated
by Guru Nanak.
Sankalap: Thought; firm determination.
Sanyasi: Man of renunciation.
Sat: Truth; eternal.
Sattva: Highest Guna or purest quality which leads to
knowledge and peace.
Savdhan: Sober minded attentive seeker.
Shabad: Word; guru mantra; highest holy word.
Shakti: Power.
Sharadha: Faith.
Sidha: Ascetic or a yogi.
Sifat: Praise; nature or creation.
Sidak: Faith; contentment.
Sarguni: With form.
Sarvana or Suniai: Listening to discourse, own recitation
or reading of scriptures.
Sudra: Labour class among Hindus.
Simran: Recitation or remembrance of mantra.
Surt: Consciousness; concentration.
Surt Sadhana: Concentration; mental fixation with
meaning.
Surt Samadhi; Surt Yoga: Merging or absorption in meaning.
Shushupati: Deep sleep state of consciousness.
Swapna: Dream state of consciousness.
Tatwa Gyan: Highest knowledge.
Triguni Maya: Threefold manifestation of Maya.
Trikuti: Point between eyebrows called Ajna Chakra.
Turia: The blissful highest state.
Turia Atit: Maximum depth of blissful state.
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 Tyag: Renunciation.
Upasana: Bhakyi; selfless actions.
Vairag: Detatchment.
Vedanta: A school of thought believing in the Absolute.
Vedantis: Those who practice Vedanta.
Videhmukt: Liberated, with no consciousness of physical
body.
Vikalap: action.
Vivek: Power of discrimination.
Yoga: Uniting with Infinite.

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 Appeal
Sewak kau sewa ban agyee.
Hukam boojh parm pad payee.
In the healthy environment of Gurdwara Dehra Sahib
Lahore and in the light of the teachings of Gurbani, the work
of selfless service which was started by Bhagat Puran Singh
at Lahore was implemented after arriving at Amritsar. At the
time of partition of the country, on reaching the refugee camp
at the Khalsa College, Amritsar on 18-08-1947, Bhagat Puran
Singh started the service of suffering humanity with full vigour;
which had become need of the hour due to the outbreak of
cholera epidemic. After this, he never looked back and for
giving the present shape to the Pingalwara, its founder had to
struggle very hard, round the clock.
At this time (on 29-02-2012 A.D.) Pingalwara has about
1565 inmates which are being looked after without any
discrimination of religion, caste, creed or colour. They include
destitute, cripples,sick and insane men, women, children and
the aged. Some of them are suffering from incurable diseases
and are terminally ill.
In addition to this, a lot of literature is printed and
distributed free of cost, free education is given to the poor
children, free artificial limbs are provided to the handicapped,
and to save and improve the environment, free tree plantation
is done in government and common lands, etc. etc.
The daily expenditure of Pingalwara is over Rs. 3,50,000\-
(Rs. Three lac fifty thousand) which is being incurred out of
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the donations and help received from the donors and well-
wishers.
Donors are humbly requested to send donations through
money-orders, bank drafts, cheques, etc. so that the good work
of selfless service is kept going. E-Banking Account nos. for
foreign as well as inland donors are given below:
• Foreign A/c no. 01562010002890, Oriental Bank of
Commerce, SharifPura, Amritsar-143001.
• Inland A/c no. 01562010003720, Oriental Bank of
Commerce, SharifPura, Amritsar-143001.

Dr. Inderjit Kaur, President

All India Pingalwara Charitable Society (Regd.) Amritsar
Ph. No. 0183-2584713, 2584586, Fax: 0183-2584586

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