GURU NANAK DEV JI

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First Guru Of Sikhs Shri Guru Nanak Dev Ji

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Birth & early life Sri Guru Nanak Dev Ji was born 15 April 1469 into a Hindu Khatri family , in the village of Rai Bhoi Ki Talwandi , now called Nankana Sahib , near Lahore , Pakistan . [3] Today, his birthplace is marked by Gurdwara Janam Asthan . His father, Shri Kalidas Chandarana later known as Kalyan Das Bedi, also known as Mehta Kalu , was the patwari (accountant) of crop revenue for the village of Talwandi under the Muslim landlord of the village, Rai Bular, who was responsible for collecting taxes. Guru Nanak's mother was Tripta Devi and he had one older sister , Nanaki . Gurdwara Nankana Sahib

Marriage & Family Life: 

Marriage & Family Life Guru Nanak Dev Ji was married to Mata Sulakhni Ji. His marriage to her took place in the town of Batala . The marriage party had come from the town of Sultanpur Lodhi . He had two sons from this marriage; Sri Chand and Lakhmi Chand. Sri Chand founded a renunciate/ascetic sect known today as Udasis when Nanak did not chose him as his successor. The younger son grew up to become immersed in worldly life . Travels For over twenty years beginning in about 1497, Guru Nanak traveled by foot throughout India. He traveled as far east as Assam and Burma . To the South he went as far as Sri Lanka (Ceylon). To the north he ventured even to places outside India like Tibet , China and Russia . He also went towards the west into Arabia and Persia , visiting Mecca , Medina and Baghdad , Turkey , Greece and further on.

Teachings: 

Teachings Guru Nanak Ji's teachings come down today foremostly in the Guru Granth , a vast collection of revelatory verses recorded in From these some common principles seem discernible. Firstly a supreme Godhead who although incomprehensible manifests in a variety of religious forms, the Singular 'Doer' and formless source of all forms. It is described as the indestructible or timeless form and in both impersonal and personal forms. Salvation or liberation depends on the grace ('nadir'- glance) of God alone and although outside the power of the individual, manifests through the individual whom is seen to be unceasing in their efforts. Religious awakening is compared to undergoing a living death. Guru Nanak Ji describes the dangers of the self (haumai- 'I am') and calls upon devotees to engage in worship through God's name and singing of God's qualities, discarding doubt in the process. However such worship must be selfless (seva)- which could be said to be similar in principle to the nishkaam worship elaborated in the Bhagavad Gita. God's name cleanses the individual to make such worship possible. This is related to the revelation that God is the Doer and without God there is no other. Guru Ji warned against hypocrisy and falsehood saying that these are pervasive in humanity and that religious actions can also be in vain. However the practice of satsang is considered exalted. It may also be said that ascetic practices are disfavoured by Guru Nanak Ji who suggests remaining inwardly detached whilst living as a householder. Through popular tradition, Guru Nanak Dev Ji's teaching is understood to be practiced in three ways: Naam Japna : Chanting the Holy Name and thus remembering God at all times (ceasless devotion to God) Kirat Karō : Earning/making a living honestly, without exploitation or fraud Vaṇḍ Chakkō : Sharing with others, helping those with less who are in need Guru Nanak Dev Ji put the greatest emphasis on the worship of True Name (naam japna). One should follow the direction of Awakened individuals rather than the mind (state of manmukh- being led by the mind)- the latter being perilous and leading only to frustration. In the context of his times, reforms that occurred in the wake of Nanak's teachings and the bhakti movement at large included bhakti devotion being open to all castes, women not to be marginalised from its institutions, and both Godhead and Devotion transcending any religious consideration or divide, as God is not separate from any individual.

The Bhakti Movement : 

The Bhakti Movement The Bhakti movement was an anti-establishment shift in the pysche of the native Indian people, mirrored by the Sufi movement amongst the Muslim population. Far from being an ideology, the tone was set by a number of remarkable religious personalities from all manner of backgrounds and religious dispositions whose teachings became known far and wide. The emphasis was on devotion over and above philosophy, and God over and above thought and circumstances. Guru Nanak Dev Ji is understood outside of Sikhism mainly in this framwork. His near contemporaries in northern India were personalities like Kabir , Ravidas , and Naamdev. Yet one way in which Nanak stands out is his extensive travels throughout India and beyond. However, Nanak is not viewed as a Bhagat by Sikhs; rather, these individuals exmply the uniqueness and astonishing nature of the devotes' state. To Sikhs Nanak is a manifestation whereby God was revealed, hence the title Guru . This explains his travel as stated in the previous paragraph. He moved from place to place in order to seek out the devoted, in answer to their religious yearning. As per the janamsakhis , Nanak mysteriously took up the religious form recognisable to different religious groups as he ventured into their different territories - amongst the Shivaites in the south he became like a Shivaite , amongst the Muslims in the west he seemed like a Muslim holyman.

Last years : 

Last years As his end approached Guru Nanak Dev Ji would frequently test the devotion of his sons and nearest followers and in doing so demonstrate their state of mind to one another. There were numerous such occasions and one particular devotee, Baba Lehna Ji , rose to eminence because he never faltered in his faith in Guru Ji. Guru Nanak Dev Ji proclaimed Baba Lehna Ji as the successor Guru , renaming him Guru Angad Dev Ji, meaning 'one's very own' or 'part of you'. This successorhood wasn't a mere gesture. Via a transformation, compared in Sikh tradition as the passing of a flame from one candle to another, the Guru-aspect of Guru Nanak Dev Ji descended upon Guru Angad Dev Ji. Guru Angad Dev Ji became Guru Nanak. In Shri Guru Granth Sahib this is described as having even a physical manifestation whereby Angad in person suddenly appeared to look like Nanak. (To Sikhs, although there were ten separate Gurus in physical form, there was actually only one single Guru whose metamorphosised light moved from one successor or vessel to the next, granting a kind of rebirth to those personalities on their initiation. Hence they all held the original name of 'Nanak'.) Shortly after proclaiming Lehna as the next Guru, Nanak announced that the time of his death had arrived, and retreated to a tree whereby he sat in the lotus position and the praan (life-force) was guided upwards and outwards from his body. The date was said to be 22 September 1539 according to the western calendar.

Life History: 

Life History B y all accounts, 1496 was the year of his enlightenment when he started on his mission. 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 not only the brotherhood of man and the fatherhood of God, but also his clear and primary interest not in any metaphysical doctrine but only in man and his fate. It means love your Sacha Sauda W hen Guru Nanak Dev ji were 12 years old his father gave him twenty rupees and asked him to do a business, apparently to teach him business. Guru Nanak dev ji bought food for all the money and distributed among saints, and poor. When his father asked him what happened to business? He replied that he had done a "True business" at the place where Guru Nanak dev had fed the poor, this gurdwara was made and named Sacha Sauda.

Journeys: 

Journeys D uring his tours, he visited numerous places of Hindu and Muslim worship. He explained and exposed through his preachings the incongruities and fruitlessness of ritualistic and ascetic practices. At Hardwar, when he found people throwing Ganges water towards the sun in the east as oblations to their ancestors in heaven, he started, as a measure of correction, throwing the water towards the West, in the direction of his fields in the Punjab. When ridiculed about his folly, he replied, "If Ganges water will reach your ancestors in heaven, why should the water I throw up not reach my fields in the Punjab, which are far less distant ?" H e spent twenty five years of his life preaching from place to place. Many of his hymns were composed during this period. They represent answers to the major religious and social problems of the day and cogent responses to the situations and incidents that he came across. Some of the hymns convey dialogues with Yogis in the Punjab and elsewhere. He denounced their methods of living and their religious views. During these tours he studied other religious systems like Hinduism, Jainism, Buddhism and Islam. At the same time, he preached the doctrines of his new religion and mission at the places and centres he visited. Since his mystic system almost completely reversed the trends, principles and practices of the then prevailing religions, he criticised and rejected virtually all the old beliefs, rituals and harmful practices existing in the country. This explains the necessity of his long and arduous tours and the variety and profusion of his hymns on all the religious, social, political and theological issues, practices and institutions of his period.

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FATHER Kalayan Das Ji MOTHER Tripta ji DATE OF BIRTH 10/20/1469 PLACE OF BIRTH Talwandi (Pak) Nankana Sahib WIFE Sulakhni ji CHILDREN Sri Chand ji & Lakhmi das ji AGE, YEAR & TIME AT GUR GADHI Parkash, 70 years REGIMES Behal, Sakander, Babar, Hamanyu & Ibrahim Lodhi CONTRIBUTION OF BANIES Jap Ji, Sidh Goshat, Sodar, Sohala, Arti Onkar, Asa Di Var, Malar & Madge Di Var, Patti Baramaha. Total 947 Shabads in 19 Rags AGE 70 JYOTI-JOT DAY 05/07/1539 JYOTI JOT PLACE Kartar pur

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HAPPY GURUPURAB

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Submited to:- Ms. Manpreet Kaur Submited By:- DISHANT SAPLA VIII-S