Introduction

Guru Nanak Dev Ji is known as one of the most popular saints in India and also the youngest founder of Sikhism. Guru Nanak has established the religion of Sikhism in India and spread his idealism all over the world with the help of his disciples. He has followed almost all the methods like gentle persuasion, humour, sarcasm and even admonition to get his point across and spread the Sikh faith.



Nature of God
According to Guru Nanak, there is one God. He is supreme truth. He is the creator. He is omnipresent. He is not born. He is formless, unseen, infinite, inaccessible, inapprehensible and pure. His teachings are popular among his followers. His first statement after his prophetic communion with God was "There is no Hindu, nor any Mussalman". This is an announcement of supreme significance. It declared the brotherhood of man and the fatherhood of God.

Langar
Guru Nanak became successful to lay the foundation of a casteless society by starting the institution called Langar, with the active support of his wife, Mata Sulakhni. Nanak actually elevated the works like preparing meals, cleaning, cooking, serving and finally washing the utensils, to the level of service to the community.

Sangat and Pangat
The concept of Sangat and Pangat was also introduced by Guru Nanak as the means to fight against the caste system and inequality that was prevailing in the Indian society at that time. He successfully used these two aspects to spread his idealism among his disciples and also to establish his thoughts effectively. These two are considered as two of the most important and significant aspects of Guru Nanak`s teachings of Sikh faith.

After establishing an equal society in Kartarpur, Guru Nanak then started to look for his successor, who will be carrying his messages to the common people in the upcoming years. He was looking for successor, because he felt that there was still a lot to be done for his mission, as he had laid only the foundation of a new egalitarian faith, and set up a nucleus of a regenerated society. The society was still needed to be nurtured and guided and made stable and self-reliant. Guru Nanak found a devotee named Lehna among all the devotees, who came to Kartarpur and he was quite impressed with Lehna. Lehna also soon became an ardent disciple of Guru Nanak and actively took part in all activities of Langar. Guru Nanak examined the patience and devotion of his two sons, Srichand and Lakhmidas and also of Lehna by employing them in various laborious works, before finally selecting his successor. Nanak eventually selected Bhai Lehna as his successor and named him "Guru Angad" after passing him the responsibilities to take forward his mission. Thus, Guru Nanak founded the base of a religion that had travelled a long journey so far and is flourishing in its own till today.

Guru Nanak left his earthly abode on 7th September, 1539, at the age of 70.

Early Life of Guru Nanak

The founder of Sikhism, Guru Nanak was born in the year of 1469 in a village named Rai Bhoen di Talwandi, situated in Sheikhupura district of Pakistan, 65 km west of Lahore. According to some of the scholars, Guru Nanak was born in the middle of the month of Baishakh, Indian calendar on 15th April, 1469. However, his disciples traditionally celebrate his birthday on the full-moon night of the Indian month of Kartik, which falls in the months of October/November. His father`s name is Kalu Bedi and mother`s name is Tripta. His father was a revenue official in the village and a well-known person in the society.

Guru Nanak`s father, Kalu consulted with the village pandit, Hardyal on the horoscope of Guru Nanak, soon after he was born and the pandit was overwhelmed with joy after finding what was there in Nanak`s future. Hardyal told Kalu that Nanak will be revered by both the Hindus and Turks and he will worship and acknowledge none but One Formless Lord. Hardyal added that Nanak will also teach others to do so and consider every creature as God`s creation. Hardyal then named the new born as `Nanak`, which was a much common name of both the Hindu and Muslims.

Guru Nanak led a life much like that of other children of his age, as a child he used to play with children of his age and frolicked around. However, he was not used to share all that he had, like goodies to eat, with his sister and friends, unlike many children. He loved to meet various holy men, like the fakirs, yogis and monks, who passed through Talwandi, during his childhood. At the age of five, Nanak`s father sent him to Pandha Gopal for study. Nanak received elementary education with an emphasis on language and arithmetic from Pandha Gopal and he also impressed Pandha Gopal with his poetic expression of lofty thoughts. A huge change took place in Nanak`s nature after the marriage of his elder sister, Nanaki, and he became sad and withdrawn. The reason was that Nanaki was a confidante of Nanak and she was such a person who provided Nanak the greatest understanding and affection.

After the marriage of his elder sister, Nanak was sent to Pandit Brijlal, known to be a brilliant teacher as well as spiritually blessed, to study for two years. The young Nanak was exposed to the traditional learning contained in Sanskrit classics by this. However, Brijlal did not continues teaching Nanak for long saying that Nanak had learned everything from him and also mentioned Nanak as an embodiment of spiritual wisdom. Then, Nanak went to a local maulvi named Qutab-ud-Din, to learn Persian and Arabic. Guru Nanak has done wonder here also and became proficient enough in the two languages to study their literature, within just two years.

Guru Nanak`s father made elaborate arrangements for giving Nanak janeu, at the age of thirteen. Janeu is the sacred thread, woven of seven cotton strings and it is mainly worn by upper-caste Hindus as a mark of their being `twice-born`. However, Nanak strongly refused to wear the Janeu, when Pandit Hardyal tried to place the thread across his shoulders. Nanak told that he does not believe in differentiating men by such badges (of the `twice-born`). Nanak continued to meet with the fakirs and yogis and also stood against some of the social customs of that period. He left his ancestral village at his teenage and went to live with his elder sister Nanaki and her husband, Jairam in Sultanpur. Guru Nanak never returned to Talwandi permanently, except from some occasional visits.

Life of Guru Nanak

Guru Nanak, the founder of Sikhism, was born in a small village in a Hindu family and became spiritually inclined at a very early age. His entire life was spent in teaching the postulates of Sikhism. He travelled far and wide to propagate the philosophy which later came to be known as the Sikh philosophy. The account of Guru Nanak`s early life can well be learnt from the Janam Sakhis. All the Janam Sakhis stand as biographical accounts of Guru Nanak. The Miharban Janam Sakhis provides the details of Nanak`s early life. It gives account of Nanak`s birth. The background of his family is also included in the Janam Sakhis. It also mentions every detail right from the time of his birth. The Janam Sakhis mention that right from the age of five he had distinctly showed his spiritual inclination. This Janam Sakhis also describes how at the age of nine, Nanak, rejected all kinds of external rituals and emphasised on the inward acceptance of the Almighty. As this Janam Sakhi proceeds it gradually gives account of the life of Nanak. It gives account of Nanak`s family as well as his growing spiritual tendencies.

An important section of the Miharban Janam Sakhis comprises the travel of Guru Nanak to Sultanpur in the company of Mardana. Nanak was requested by Jai Ram his brother-in-law to travel to Sultanpur. As Nanak reached Sultanpur he met Daulat Khan Lodhi and was entrusted a lot of duties by Daulat Khan. A legend in the Janam Sakhis also says that once Nanak had gone to take a bath in the river and from there he was transported to the divine court. As a result he was out of sight for sometime. When he returned he claimed, `There is neither Hindu nor Mussalman`. Due to this incident Nanak was questioned by Daulat Khan. Nanak with his answer satisfied and influenced Daulat Khan to a great extent and then had set out for his first journey with Mardana. In the very beginning Nanak had gone to an uninhabited land which was completely desolated. Mardana become intimidated with such a situation but Nanak assured him. Then they reached Delhi where Guru Nanak preached his philosophies to a number of people and all of them easily got converted to Sikhism. In a similar manner the Guru travelled to places like Haridwar, Allahabad, Varanasi and finally went on to meet Kabir. Guru Nanak carried on his expeditions and also travelled to a number of unnamed places as well and propagated the philosophy of a moral life. Almost all over the country Nanak travelled and wanted to spread the philosophy of the Lord.

The Miharban Janam Sakhis state that when Nanak had climbed the Mount Sumeru he had met all the nine Siddhs. The nine Siddhs whom he had found on Mount Sumeru were Gorakhnath, Machhen-dranath, Isarnath, Charapatnath, Barangnath, Ghoracholl, Balgundai, Bharathari, and Goplchand. As they asked him about the condition of the earth he had said that the world was war torn and was filled with falsehood and degeneration. Legend says that Nanak was taken to a divine court where he was given the responsibility of restoring righteousness on earth. After this incident Nanak again continued his journey and reached Gorakh-Hatari. Spending a year Nanak proceeded to the western part of the country where he reached Multan in the very beginning. In Multan also Nanak gathered a number of followers by teaching his philosophy which focused on the greatness of the Lord. From Multan, Guru Nanak had set out for Mecca. Legend has it that when he had reached Mecca he had challenged the Mullah on the occasion of sleeping in the mosque with his feet in the wrong direction. Though the Mullah had ordered punishment for Nanak yet at the end the Mullah was moved with the words of Nanak and took to death. Similarly another incident in Mecca also talks about the miraculous power of Guru Nanak when he was transported to the city of Mecca in an instant. From Mecca, Nanak proceeded towards Hinglaj to spread Sikhism.

The Puratan, Bala and the Gyan Ratnavali Janam Sakhis, on the other hand, accounts for Nanak`s visit to Ceylon. The Bala Janam Sakhis has mentioned two tales of Nanak`s visit to Ceylon. The first says that how Mansukh travelled to the land of Raja Sivanabh and converted the Raja into Sikhism. The second account talks about how Nanak himself travelled to Ceylon previously known as Sirighaladip to meet his royal disciple Raja Sivanabh. As per as the legend of visit to Ceylon is concerned it has a lot of confusions and ultimately the conclusion which can be found out is that there is not enough proof with regard to the visit of Nanak to Ceylon.

The story of Sajjan a thief is a popular one in the Sikh Holy Scriptures and has been mentioned in all the Janam Sakhis. Legend goes that Sajjan posed as a holy philanthropist in order to attract travellers towards him and in turn killed them. Various accounts have been given in all the Janam Sakhis with regard to the place of occurrence of the incident and also about the various facts that had taken place in the incident. The principal point about the story of Sajjan is that he had given up all his negative qualities after hearing to the hymn of Nanak. The hymn had made Sajjan realise the true nature of the Almighty and the benefits of leading a moral life.

Besides these, the guru`s visit to Assam also holds prime importance in almost all the Janam Sakhis. It talks about the visit of Guru Nanak and Maradana to a land which was led by female enchantress. The magical references that took place in the land were referred to as tantric practices. The first challenge that holds to this account of visit to Assam is that when Guru Nanak visited Assam it was not ruled by women. It was rather ruled by kings of Kamrup. The traditions which are followed in the local gurdwaras of Assam have been primarily derived from the accounts of Janam Sakhis. These traditions have been introduced in the land of Assam by the Khatri leaders, sadhus and soldiers and have been carried forward by the Sangats.

Regarding the foundation of Kiratpur it has been said that Guru Nanak had once visited the Kahlur Mountains where Budhan Shah a famous miracle worker lived. Nanak had easily inspired Budhan Shah and had said that his successor Baba Guruditta will visit Budhan Shah and will establish the city of Kiratpur. According to the words of Guru Nanak, Baba Guruditta came and laid the foundation of the city of Kiratpur. It was named Kiaratpur because the word Kirat meant praise for the Lord.

Thus, it is primarily, the Janam Sakhis that provide detailed accounts of Guru Nanak`s early life and his rise as one of the greatest religious and spiritual leaders of India.

Teachings of Guru Nanaka

Teachings of Guru Nanak reflected his deep philosophical understanding. He spread the message, "There is no Hindu, no Mussalman" and also said that "All are creatures of God and His creation". Guru Nanak strongly believed in the view that there is only One God and there are numerous ways to reach Him.

According to Nanak, Truth is higher than everything but higher still is truthful conduct. He regarded all men as children of the same God and taught sympathy and compassion for the whole of human race. He laid emphasis on moral virtues such as mercy, contentment, continence, truth, benevolence, faith, honesty, humanity and civility.

Teachings of Guru Nanak on Religion
Guru Nanak tried to unite the Hindus and the Muslims in an unbreakable bond of love and mutual understanding. He considered Hinduism and Islam as two ways but the God of both is one. According to the teachings of Guru Nanak, it is through good conduct and the recitation of the Name of the Lord that a person would attain "Mukti" or the freedom from the endless cycle of life and death. He never suggested the life of a mendicant to his followers and Nanak"s disciples had to participate in worldly affairs and take care of their family responsibilities. He rejected practice of austerities, fast, wearing sacred thread or ragged clothes and considered going about bathing at the places of pilgrimage as useless. Above all, they had to live as good human beings.

The teachings of Guru Nanak clearly stated his view about religion and religious person also. Guru Nanak said, "Religion consists not of mere words. He who looks upon all men as equal is religious". He always strongly promoted universal brotherhood in his bani, and for him, God was the binding force, not a divisive "my" or "our" God. Nanak said that nobody can find this God in remote temples or faraway places and as He is found everywhere.

Teachings of Guru Nanak on Caste System
Guru Nanak strongly stood against these kinds of segmentations and said that there is no difference between any of the creatures of the God and everyone is equal. He was against caste system. According to him, a man should be honoured for his devotion to God and not for his social position. He said, "The caste of a person is what he does". He maintained this throughout his entire life and also set out to dissolve differences through the institutions like Sangat and Pangat.

Teachings of Guru Nanak on Gender Equality
Guru Nanak strongly supported religious practice among women and said that women can also attain Mukti, as the way to realisation of God is open to all human beings. Nanak said this at such a time, when women were treated as inferior to men and impure and it was also said that one had to be born a man in order to attain Mukti. Nanak criticised labelling women as “impure” the holy book of Sikhs, "Guru Granth Sahib".

The teachings of Guru Nanak stressed on forgiveness as an essential element of human interaction. He often came across intolerant people, during his travels; however, he always forgave them and said that it is stupid to entangle oneself with a foolish person. Nanak was always concerned about the ordinary people and his compositions mainly reflect the language of the people of his period.

Guru Nanak"s compositions contain truths that pertain not only to the religious aspect of people"s lives, but also the social and family matters, something that have been ordinarily considered outside the horizon of religion. Guru Nanak actually presented the world a simple, non-ritualistic religion that allows its followers to live a religious life, while taking care of their worldly duties, all at the same time.

Nature of God

Guru Nanak, the first guru of the Sikhs stated that the Lord is the Universe. He is the Creator and the Sustainer. God exists beyond time and is responsible for His own manifestation. For a Sikh the Mul Mantra is of an important concept that ahs been inscribed in Guru Granth Sahib. His concept of god was a pantheistic one. Guru Nanak while explaining the Mul Mantra had discussed about the nature of the Lord. He had said that manifestation of the Almighty may be many but He is one soul. Nanak had said that the Lord is the eternal giver and there is no one else above Him. God exists beyond human expression and transcends beyond all. Nanak had said that it is the duty of human beings, to give mystical power of the lord, human expression. Nanak in explaining the concept of one God had referred to the Hindu mythological figures, Brahma, Lord Vishnu and Lord Shiva. He had said that it is one God whom we realise in different forms. It is the same Almighty who creates us as well as sustains us. According to Guru Nanak God is the single master of this world and also the sole brother and companion of human beings.

The concepts of Nirguna and Saguna are integrally related to Sikhism. Though these jargons had been used by Guru Arjan Dev but the words actually are rooted in the teachings of Guru Nanak. According to Nanak, God is both manifest and non-manifest. Guru Nanak had said that God is Nirguna because He is absolute and completely devoid of any human attributes. The founding guru of Sikhism explained that being beyond all the three gunas, God is above human comprehension. He is the supreme. At the same time Nanak had said that, God has also become Saguna so that human beings are able to realise His presence. At this juncture God transforms into the Saguna state from His Nirguna state. Nanak`s concept of Saguna is not similar to the Vaishnava concept of Saguna which sees God in the form of various Avatars. According to Sikh philosophy no form or figure represents the Saguna state of the Almighty. Nanak had claimed that the Saguna state of the Lord can be realised only with the help of meditation or Sadhana.

When Nanak talked about the concept of Creator he had said that even before the existence of this earth there existed the Infinite Order of the Lord or the Hukam. Nanak firmly believed that the Order of God has existed from times immemorial and the wonderful Lord has been the supreme Creator of all that exists around us. Things which we can see around us are the visual manifestations of the Lord`s creations. It is Lord who has created the Maya or the allurement for all the worldly manifestation. Guru Nanak taught his followers that with a single command the Almighty has created the entire power. All the creations in this mighty world are indebted to the magnanimity of the great Lord. Nanak believed that the Formless, Timeless Lord owns the entire world and all things in it.

Nanak`s philosophy says that God is one and, therefore, it is obvious that the Lord is also the Destroyer and the Recreator. It is Lord who brings an end to things in the world and again creates them in a new fashion. It is He who fills the oceans and then dries it up. According to Nanak, the Lord is the absolute. The Almighty is measureless and eternal. Guru Nanak had said that if an individual meditates the name of God in a sincere manner then only ones life on earth becomes fruitful. God destroys and recreates things according to His will and hence in the manner sustains the Universe.

Guru Nanak believed that God is omnipotent and hence omniscient. The Almighty knows all that goes on within our minds as well as outside. For Nanak, God is sovereign and He possesses absolute authority and immense power. The entire Universe goes on according to the will of the Lord. Nobody has the power to resist His will or His command. He is the ultimate authority of this Universe. If the Lord wants He can make a king beggar and a beggar a king. As He possesses a supreme authority He understands all aspects of His creations in a wonderful manner.

Nanak said that the world created by the Lord is ephemeral in nature but God Himself is not. He is eternal and omnipotent. Unlike His creations the Existence of the Lord can never end. Nanak had repeatedly appealed to his devotees to renounce all worldly attachments because those are nothing more than Maya. Nanak said that the Divine is immutable and beyond any beginning or death. Unless an individual is able to detach oneself from all worldly attachments it is not possible to establish an immortal relationship with the Eternal Reality. Nanak had said that God is devoid of any such quality which is transient and hence God cannot be recast into the mould of reincarnation. Nanak had taught his followers that the ultimate goal of human life should be to establish an unending relationship with the Almighty and in order to achieve such a state it is necessary that an individual dedicates his or her life in the name of God because amidst the ephemeral world only the Anadi and the Abinasi Lord exists.

Moving from the metaphysical qualities when it comes to the concrete nature of the Lord, Guru Nanak strictly had said that the Almighty is a formless identity. For Guru Nanak and all the other Sikh gurus the concept of Nirankar has been used in a large extent. Nanak had said that neither has God any form nor does He have any material embodiment. The presence of the Lord is a realisation. The greatness of the Lord can only be realised with dedication and meditation. Nanak said that after sincere meditation the realisation of the Lord that takes place is also formless and can only be experienced within the inner self. Guru Nanak had expressed wonder at the fact that though the mighty Lord is formless and shapeless yet He has the capacity to comprehend everything with his absolute authority.

Guru Nanak had further discussed that though the Lord is Nirankar in nature yet He is immanent in all His creations, especially the presence of the Lord is realised within the heart of human beings. Nanak had said that when he went to seek the Nirankar and Omkar Lord into the world he easily realised Him within his heart. The One, who creates this world, sustains it and also destroys it, should be realised very close to us and the closest place for us is within our hearts. Guru Nanak believed that only if one takes the name of the Lord sincerely and practices meditation he or she will get peace of mind and soul. Nanak believed that it is the light of the divine that shines within our mind and enlightens our inner self.

Guru Nanak had said that union with the Lord is the ultimate climax of salvation. He had also said that human initiative plays a major part in attaining this unification with the Lord but at the same time it is absolutely necessary that human beings receive the grace of God. Unless one gets the grace of God it is not possible for the individual to walk in the steps of salvation. Nanak believed that divine grace can be realised only through the divine activity which takes place within our inner selves. On the other hand divine realisation is not possible within human hearts unless one gets the divine grace from the Almighty. Divine activity within the inner self is of utmost importance because emancipation of the soul depends on it. On this account Nanak had said that unless the omniscient Lord chooses to impart divine grace to an individual it is not possible to attain salvation.

Guru Nanak believed that the greatness of God is beyond human imagination and comprehension. The Almighty is greater than all gurus. He is the supreme, the eternal Truth and His greatness is beyond all experience. The magnanimity of the Lord is boundless. Nanak had said that God`s grace is the best gift which an individual can receive. With God`s grace all obstacles are eased and no other help is required in life. One who receives the grace of Lord has received every thing in life. According to Guru Nanak God is infinite so is his bounty. Lord is the only one who gives continually. Therefore it is immoral to forget the Lord the ultimate giver of mankind.

Langar

Langar is an open expression of Vand chhako. Sikh giving in the form of daswand, supports the concept of langar. Daswand, vand chhako and langar are the practical expressions of the life of a Gurmukh. Langar was commenced by Guru Nanak Dev as a token of human brotherhood or sisterhood as well as to help those who are in need. Angad Dev who was the second Guru followed this practice. However the third Guru Amar Dasji institutionalized this. The tenth Guru Gobind Singh ordered his followers to start at a personal level. This would ensure that nobody may go hungry.

In a Langar sharing of food is taken while sitting in a pangat. Guru Amar Das had ordered his followers that the food should be served to the congregation first and then assemble for prayers. Pangat in present times has become a synonym for Langar. This practice has been made a part of Sikh service in every Gurdwara. It is the direct corporate responsibility of the Sikh community in general as it does not depend on philanthropy of outsiders. Langar is practical expression of social equality as well as training centre for voluntary service. It is also the practice of generosity and equality. Collection of fuel and rations, cooking of food, cutting vegetables, serving of drinking water, distribution of meals, washing of utensils and dishes, and the cleaning of dining halls are all considered as service.

The concept of Langar can be identified as one of the most successful and effective aspects of the way through which the founder of Sikhism, Guru Nanak has spread his idealism. It was also a way for Guru Nanak to serve the poor and needy people of the society.

Guru Nanak mainly organised the Langar with a view to feed the visitors` and also the members of the Sikh community. He had the realisation that hunger is a great leveller and he also demolished distinctions that had been artificially imposed on man by their fellow beings. Guru Nanak has actually used the Langar, along with Sangat as a weapon to fight against the caste system that was prevailing in the Indian society at that time. In fact, Sangat and Langar symbolised equality, fraternity and brotherhood. In a Langar, there was no difference made between anyone. The high and the low, the rich and the poor, the learned and the ignorant, the king and the pauper, all used to share the same food sitting together in one row.

Guru Nanak made arrangements to run Langar by contributions from the followers of the Sikh faith. The contributions could be in the form of provisions or voluntary service in preparing and serving the meals. The Langar did offer two square meals to every visitor, especially to the destitute and the homeless, travellers and pilgrims, everyday. The mother of Guru Nanak, Mata Tripta and his wife, Mata Sulakhni actively engaged themselves in the sewa of Langar. The wife of the second Guru of Sikhs, Guru Angad, Mata Khivi also played an active role in distributing and supervising the preparation of food for Langar. The Sikh followers have successfully kept alive the tradition of Langar in the gurdwaras till today.

Sangat and Pangat

The concepts of Sangat and Pangat are two of the most important and significant aspects of Guru Nanak`s teachings of Sikh faith. He successfully used these two aspects to spread his idealism among his disciples and also to establish his thoughts effectively. He mainly used Sangat and Pangat to establish his thought of One God and equality of all the human beings, something that was almost unthinkable in his period of time.

Sangat is actually an elaboration of the concept of large gatherings and discussions, which were once organised by the great Emperor Ashok to spread the light of Buddhism among the common people. Guru Nanak took the idea and enlarged it. Ashok used to held discussions after a long gap of time and Nanak made the Sangat, a daily occurrence. Guru Nanak met a large number of people during his travels; he asked all of them to hold regular sangats that meant getting together for a good purpose.

Guru Nanak used the Sangats to fight against the caste system that was common in the Hindu faith and Islamic society. In Sangat, everyone used to sit in the same room on equal sits and there was no divisions made between anyone, who joined the Sangats. The Sikhs used to gather for reciting Gurbani. According to Guru Nanak, "Satsangat is one in which One Name is discussed". Apart from the intent and the focus of Sangat being spiritual, Guru Nanak also used the sangat at a temporal plane for dissolving differences between members of the same society.

Guru Nanak made the Sangat a regular feature of the new city of Kartarpur that was set up by himself to stay permanently and spread his idealism. There were around three daily prayers recited at Kartarpur everyday - during the sunrise, sunset and just before going to sleep. The Sikhs used to recite the first two prayers in a group and they used to recite the last, individually. The venue of the Sangat was called as a Dharamsala and it was actually the precursor of gurdwaras. The people who joined the Sangat were made to sit together in the same row and the row was named as the Pangat. They also used to eat together, regardless of who is coming from which caste. Guru Nanak got significant success in breaking one of the most potent taboos of class discrimination through the concept of sangat and pangat.