Guru Nanak | First Sikh Guru, Biography, Teachings, Facts, & Guru Nanak Jayanti | Britannica (original) (raw)
Quick Facts
Born:
April 15?, 1469, Rai Bhoi di Talvandi [now Nankana Sahib, Pakistan], near Lahore, India
Died:
1539?, Kartarpur, Punjab, India [now in Pakistan]
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Guru Nanak (born April 15?, 1469, Rai Bhoi di Talvandi [now Nankana Sahib, Pakistan], near Lahore, India—died 1539?, Kartarpur, Punjab, India [now in Pakistan]) was an Indian spiritual teacher who is revered as the founder and the first Guru of Sikhism, a monotheistic religion that combines Hindu and Muslim influences. His teachings, expressed through devotional hymns commonly known as shabads, many of which still survive, stress liberation (mukti) from rebirth through meditation (simran) and chanting of the divine name. He is credited with the creation of the Mool Mantar (“root mantra”), which is an important component of Sikhism. It is the opening text of the Adi Granth, also known as Sri Guru Granth Sahib, which contains the compositions and _bani_s (sayings) of all 10 Sikh Gurus.
Mool Mantar
“Ikoaʼnkār, saṯ nām, karṯā purakẖ, nirbẖao, nirvair, akāl mūraṯ, ajūnī saibẖaʼn, gur parsāḏ.”
There is only one God, eternal truth is his name, He is the creator, without fear, without hate, immortal without form, beyond birth and death, self-existent, by the Guru’s grace.
Life
What little information there is about Guru Nanak’s life has been handed down mainly through legend, anecdotes, and tradition. These anecdotes are called _sakhi_s, or “testimonies,” and the anthologies into which they are gathered in rough chronological order are known as Janamsakhis. The interest of the narrators and compilers of the Janamsakhis has largely concentrated on the childhood of Nanak and on his travels.
Birth and early life
Nanak was born in 1469 in the village of Rai Bhoi di Talvandi (now Nankana Sahib, Pakistan), near what is now Lahore. There is some dispute about the date of Nanak’s birth, as some believe that he was born in Vaisakha according to the Hindu calendar (April–May in the Gregorian calendar), while some believe his date of birth to be the 15th lunar day in the month of Karttika (commonly known as Karttika Purnima) according to the Hindu calendar (October–November in the Gregorian calendar). This confusion stems from Bhai Bala Sahib’s Janamsakhi, which claims the latter date. Nanak belonged to a subcaste of the mercantile Khatris. The relatively high social rank of the Khatri caste distinguishes Nanak from other Indian religious reformers of the period and may have helped promote the initial growth of his following. He married the daughter of a Khatri, who bore him two sons.
Britannica Quiz Poetry: First Lines
Nanak’s revelatory experience
Janamsakhi accounts record that Nanak’s early life was spent herding the family’s cattle and conversing with passing Sufis and sadhus (Muslim and Hindu mendicants). In his 20s he moved to Sultanpur, where he worked for several years in a granary store until his religious vocation drew him away from both family and employment. Nanak is believed to have had a revelatory experience when he was about 30 years old. According to a Janamsakhi text, he disappeared while bathing in a river and was presumed drowned. The hagiographical accounts suggest that during his disappearance Nanak communed with the supreme being, who gave him the nectar of immortality (amrit) that granted him knowledge of the divine name. The mystical experience is thought to have afforded him with an epiphanic vision of transcendent reality. The voice of the divine anointed him as a Guru and instructed him to teach the divine name and its veneration to others. When he reemerged from the river three days later, he remained in silence before finally proclaiming, “There is no Hindu; there is no Muslim.” Nanak’s message negated the Muslim-Hindu dichotomy in favor of a unified oneness that matched his mystical experience of the divine. From that moment, Nanak declared he would walk God’s path, and, in the tradition of Indian religious mendicants, he embarked on a lengthy journey, probably traveling to the Muslim and Hindu religious centers of the Indian subcontinent, and perhaps even to places abroad. Neither the actual route nor the places he visited can be positively identified.
References found in four of his hymns suggest that Nanak was present at attacks that Bābur (an invading Mughal ruler) launched on Saidpur and Lahore, so it seems safe to conclude that by 1520 he had returned from his travels and was living in the Punjab.
Later life and death
The remaining years of his life were spent in Kartarpur, another village of central Punjab. Tradition holds that the village was actually built by a wealthy admirer to honor Nanak. It was presumably during this final period that the foundations of the new Sikh community were laid. By this time it must be assumed that Nanak was recognized as a Guru, an inspired teacher of religious truth, and that, in accordance with the custom of India, disciples who accepted him as their Guru gathered around him in Kartarpur. Some probably remained as permanent residents of the village; many more made periodic visits to obtain his blessing. All of them listened to the teachings expressed there in numerous devotional hymns intended for communal singing, many of which survive to this day.
The actual year of Guru Nanak’s death is disputed, tradition being divided between 1538 and 1539. Of these two possibilities, the latter appears to be the more likely. One of his disciples, Angad, was chosen by Nanak as his spiritual successor, and following Nanak’s death he assumed the leadership of the young Sikh community as Guru Angad.
- “Aavo Sajna Hau Dekha…” (“Come My Friend, so That I May Behold...”)
- “Eh Mano Moorakh Lobheeya” (“This Heart Is Stupid and Greedy”)
- “Sabh Avgun Main Gun Nahi Koi” (“All I Have Are Defects, There Are No Merits in Me”)
- “Khana Peena Hasna Sauna” (“Eating, Drinking, Smiling, Sleeping”)
- “Rang Rata Mera Sahib” (“My Lord Is Imbued with Love”)
In view of the size of the following that Nanak attracted, numerous anecdotes concerning the deeds of the Guru began to circulate within the community soon after his death. Many of these were borrowed from the current Hindu and Muslim traditions, and others were suggested by Nanak’s own works. Among the earlier traditions are tales of visits he is supposed to have made to Islamic strongholds of Baghdad and Mecca. Sri Lanka is a later addition to his itinerary, and later still the Guru is said to have traveled as far east as China and as far west as Rome. Today the Janamsakhis offer a substantial corpus of hagiographical material, and the more important of these collections continue to be the basis of later hagiographies of Guru Nanak.
Anecdotes from Puratan tradition
The Puratan (“Ancient”) tradition was discovered in London, where a manuscript had arrived as a gift for the library of the East India Company. It was preferred over the Janamsakhis as it presented a more plausible account of the course of Guru Nanak’s journeys. When supplemented by references from a discourse by the poet Bhai Gurdas (1551–1637), the Puratan seems to provide a satisfactory description of the life of Guru Nanak.
According to this version, Nanak made five trips, one in each of the four directions of the cardinal points of the compass, followed by one within the Punjab. He traveled first to the east and then to the south, reaching Sri Lanka. He then journeyed to the north, deep into the Himalayas, where he debated with Siddhas, religious specialists who were believed to have attained immortality through the practice of yoga. His trip to the west took him to Baghdad, Mecca, and Medina. He then settled in Kartarpur. After visiting southern Punjab, he died in Kartarpur, having appointed a loyal disciple as his successor.
The hagiographical character of the Puratan tradition, and Nanak’s message of divine unity and ubiquity, is well illustrated by the story of Nanak’s visit to the Muslim holy city of Mecca. Having entered the city, Nanak lay down with his feet pointing (in South Asian customs, it is considered highly offensive to point one’s feet toward something sacred) at the mihrab (the niche in a mosque indicating the direction of the Kaaba). An outraged qadi (Muslim judge) found him there and demanded an explanation. In reply Nanak asked him to drag his feet away from the mihrab. This the qadi did, only to discover that, wherever he placed Nanak’s feet, there the mihrab moved. The lesson of the story is that God is everywhere, not in any particular direction.
Guru Nanak’s message can be briefly summarized as a doctrine of salvation through disciplined meditation on the divine name. Salvation is understood in terms of escape from the transmigratory round of death and rebirth to a mystical union with God or, as he is called in Punjabi, Waheguru. The divine name signifies the total manifestation of God, a single Being, immanent both in the created world and within the human spirit. Meditation must be strictly inward, and all external aids such as idols, temples, mosques, scriptures, and set prayers are explicitly rejected. The Muslim influence is relatively slight; the influence of Hindu mystical and devotional beliefs is much more apparent. Nanak’s teachings go beyond just attainment of _mukti_—he preached a life of service.
- Vand chhako (sharing)
- Kirat karo (living honestly)
- Naam japo (chanting the name of the true god)
- Sarbat da bhala (wishing for everyone’s happiness)
- Sewa (service)
Guru Nanak not only preached these principles, he was in the habit of performing these acts. A popular sakhi from Guru Nanak’s life tells of an incident from his childhood when his father gave him money to go to the market to make a Saccha Sauda (“Meaningful Bargain”), hoping that the 12-year-old Nanak would start learning the family business. However, instead of engaging in a business transaction, Nanak chose to spend the money on food to feed a group of saints who had not eaten for several days. He later explained that this act of kindness was the “true business.” Sikhism, as a culture, fosters the principle of feeding the needy, thus most gurdwaras run a perpetual langar (“community kitchen”), which is funded by donations from the public and offers free meals to anyone regardless of religion, caste, and gender.
Guru Nanak’s last resting place
After the Partition of India in 1947, when the Radcliffe Line was drawn, Kartarpur Sahib Gurdwara, Nanak’s last resting place, fell within Pakistan. Although the gurdwara was less than a mile (one kilometer) from the Indian border, the line forced Indian devotees to travel 80 miles (125 km) to Lahore, Pakistan, to reach the gurdwara.
Guru Nanak spent his final years in Kartarpur. It was in Kartarpur that Guru Nanak laid the foundations of the new faith, Sikhism, and introduced Guru Ka Langar (“the Guru’s Community Kitchen”), establishing it as a core tradition of service and community. Kartarpur Sahib Gurdwara is one of the holiest places (along with the Golden Temple in Amritsar, India) for the followers of Sikhism. This site is significant as it is widely believed that Guru Nanak composed many of the hymns of the Adi Granth here. The passage to Kartarpur Sahib Gurdwara is called the Kartarpur Sahib corridor. It is a 2.6-mile (4.2-km) passage linking Dera Baba Nanak in India to Kartarpur Sahib Gurdwara in Pakistan’s Narowal district. In 2008 an elevated platform was built at Dera Baba Nanak, allowing pilgrims to view the gurdwara from India. Today, this site holds great political importance as many Indians travel through the Kartarpur Sahib corridor to pay their respects to the first Guru of Sikhism.
Guru Nanak Jayanti
Gurupurab celebrationsDevotees light candles inside Gurdwara Bangla Sahib, New Delhi, India, during the Guru Nanak jayanti festival.
Guru Nanak jayanti, also known as Gurupurab (“Day of the Guru”) and Guru Nanak’s Prakash Diwas (“Enlightenment Day”), is celebrated every year by the followers of Sikhism to commemorate the birth anniversary of Guru Nanak. It is celebrated on the 15th lunar day in the month of Karttika (commonly known as Karttika Purnima) according to the Hindu calendar (the corresponding dates in the Gregorian calendar usually fall in November). The celebrations begin two days before the jayanti (“birth date”) in gurdwaras, where an akhand path (“non-stop reading”) of the Adi Granth is held. A day before Gurupurab, a procession called nagar kirtan (“neighborhood devotional singing”) is held, led by the panj pyare (“the five beloved ones”), who hold the Sikh triangular flag, nishan sahib. The Adi Granth is placed in a palanquin during this procession. On the day of the festival, devotees gather for prabhat pheri (“morning procession”) to sing shabads and recite katha (spiritual discourses). The celebrations conclude with a langar organized by volunteers at the gurdwara, fostering a spirit of unity and service. In modern times the Sikh community celebrates by lighting candles in their homes and gurdwaras at night.