Guru Nanak - Founder of Sikhism

Overview

Guru Nanak Dev Ji (1469-1539) stands as one of the most influential spiritual figures in Indian history, revered as the founder of Sikhism and the first of the ten Sikh Gurus. Born during a period of significant social and religious upheaval in medieval India, Guru Nanak emerged as a transformative voice advocating for monotheism, social equality, and spiritual devotion beyond ritualistic practices. His teachings challenged the prevailing orthodoxies of both Hinduism and Islam while drawing upon the best of both traditions to create a new spiritual path.

A mystic, poet, and social reformer, Guru Nanak traveled extensively across the Indian subcontinent and beyond—journeying to places as far as Tibet, Sri Lanka, Arabia, and possibly China—spreading his message of universal brotherhood and the oneness of God. His compositions, including the foundational Japji Sahib, form a significant portion of the Guru Granth Sahib, the holy scripture of Sikhism. Through his teachings, he rejected caste discrimination, promoted gender equality, and emphasized honest living, sharing with others, and remembering the divine name.

Guru Nanak’s legacy extends far beyond the approximately 25-30 million Sikhs worldwide. His philosophy of equality, rejection of empty ritualism, and emphasis on social justice continues to inspire movements for human rights and dignity. The numerous names by which he was known across Asia—from “Nanak Lama” in Tibet to “Vali Hindi” in Arabia—testify to the universal appeal of his message and the breadth of his influence during his lifetime.

Early Life

Guru Nanak was born on April 15, 1469 (according to Sikh tradition on Katak Pooranmashi, a full moon day) in the village of Rai Bhoi Ki Talwandi in the Punjab region of the Delhi Sultanate, in what is now Nankana Sahib, Pakistan. His father, Mehta Kalu, was the village accountant (patwari), and his mother was Mata Tripta. The family belonged to the Bedi sub-caste of Khatris, a mercantile community, and lived in relatively comfortable circumstances.

From his earliest years, Nanak displayed an inclination toward spiritual matters that set him apart from his peers. Traditional Sikh accounts (Janam Sakhis) describe numerous incidents from his childhood that suggested his divine nature and spiritual destiny. At the age of seven, when his father arranged for his sacred thread ceremony (a Hindu coming-of-age ritual), young Nanak is said to have questioned the priest about the spiritual value of the thread, suggesting instead that one should wear a thread of compassion, contentment, and truth.

Nanak received education in Persian and Arabic, studying with both Hindu and Muslim teachers. He learned Sanskrit and read Hindu scriptures, as well as studying the Quran and Islamic teachings. This dual education would profoundly influence his later synthesis of ideas from both traditions. His formal schooling, however, was reportedly brief, as his teachers found him more interested in spiritual discourse than conventional learning.

As a young man, Nanak was employed by Daulat Khan Lodhi, the Muslim governor of Sultanpur, as a storekeeper and accountant. It was during this period in Sultanpur that Nanak experienced his divine calling. According to Sikh tradition, around 1496, while bathing in the river Bein, Nanak disappeared for three days. When he emerged, he had received a divine revelation and uttered his first pronouncement: “There is no Hindu, there is no Muslim” (Na koi Hindu, na koi Musalman)—a statement that would become foundational to his teaching of universal spirituality beyond religious labels.

Marriage and Family Life

Before his spiritual calling became predominant, Guru Nanak followed the conventional path expected of young men of his community. He married Mata Sulakhani, and the couple had two sons: Sri Chand (born 1494) and Lakhmi Das (born 1497). Despite his deep spiritual inclinations, Guru Nanak fulfilled his family responsibilities, though his ultimate calling would lead him on a different path.

His elder son, Sri Chand, would himself become a significant religious figure, founding the ascetic Udasi sect, though he did not succeed his father as Guru. Lakhmi Das chose a householder’s life. Notably, Guru Nanak did not establish a hereditary succession for Sikh leadership, instead choosing a devoted disciple, Bhai Lehna (who became Guru Angad), to continue his mission. This decision established the principle that spiritual succession should be based on merit and devotion rather than birth—a revolutionary concept in medieval Indian society.

The Four Spiritual Journeys (Udasis)

Following his spiritual awakening, Guru Nanak embarked on four extensive journeys known as Udasis, traveling for approximately 24 years (c. 1500-1524) to spread his message. Accompanied by his Muslim companion Mardana, a rabab (rebeck) player, and his Hindu disciple Bala, Guru Nanak visited numerous sacred sites and engaged in dialogues with religious leaders, scholars, and common people.

First Udasi (Eastward): Guru Nanak traveled east to Bengal and Assam, visiting cities like Haridwar, Banaras, Gaya, and Puri. At these important Hindu pilgrimage sites, he challenged ritualistic practices and brahmanical orthodoxy. Famous is the account of his visit to Haridwar, where he observed people throwing water toward the sun as an offering to their ancestors. When Guru Nanak began throwing water in the opposite direction, people questioned him, to which he replied that if water could reach their ancestors in heaven, surely it could reach his fields in Punjab.

Second Udasi (Southward): The southern journey took him to Sri Lanka (then Ceylon), where he became known as “Nanakachryaya.” He visited various parts of south India, engaging with different religious and philosophical traditions. His presence in Sri Lanka is commemorated in local traditions that remember him as a great teacher.

Third Udasi (Northward): Guru Nanak traveled to the Himalayan regions, Kashmir, Tibet, and Nepal. In Tibet, he was remembered as “Nanak Lama,” and in Nepal as “Nanak Rishi,” indicating the respect he garnered in Buddhist and Hindu circles. His northern journey also included visits to Ladakh and possibly Sikkim.

Fourth Udasi (Westward): The western journey was perhaps the most ambitious, taking Guru Nanak to Arab lands. He visited Mecca and Medina in present-day Saudi Arabia (where he was known as “Vali Hindi”), Baghdad in Iraq (as “Nanak Peer”), and possibly parts of Afghanistan (as “Peer Balagdaan”). A famous account from Mecca tells of Guru Nanak sleeping with his feet pointing toward the Kaaba. When awakened and admonished by the keeper, he reportedly asked the man to point his feet in a direction where God was not present.

These extensive travels exposed Guru Nanak to diverse cultures, religions, and philosophies. The various names by which he was known—including “Nanak Vali” in Egypt, “Nanak Kadamdar” in Russia, and “Baba Foosa” in China—suggest that his journeys may have been even more extensive than traditionally documented, though some of these associations may be later legendary accretions.

Teachings and Philosophy

Guru Nanak’s teachings, preserved in his 974 hymns in the Guru Granth Sahib, present a comprehensive spiritual philosophy that synthesizes and transcends elements from various traditions while establishing something entirely new. His core message can be understood through several key principles:

Ik Onkar (One God): The fundamental teaching of Guru Nanak was strict monotheism—belief in one universal, formless God who is the creator of all. This God transcends religious boundaries and is accessible to all humanity without the need for intermediaries. The Mool Mantra (root mantra), which opens the Japji Sahib, encapsulates this: “Ik Onkar, Sat Nam, Karta Purakh, Nirbhau, Nirvair, Akal Murat, Ajuni, Saibhang, Gur Prasad” (One Universal Creator, Truth is His Name, Creative Being, Without Fear, Without Hate, Timeless Form, Unborn, Self-Existent, Known through the Guru’s Grace).

Naam Japna (Meditation on God’s Name): Guru Nanak emphasized constant remembrance and meditation on God’s name as the path to spiritual liberation. This wasn’t mere mechanical repetition but a deep, mindful awareness of the divine presence in all moments of life.

Kirat Karo (Honest Living): He taught that one must earn an honest living through hard work and ethical means. Exploitation, dishonesty, and living off the labor of others were strongly condemned. This principle validated the dignity of labor and rejected both parasitic lifestyles and extreme asceticism.

Vand Chakko (Sharing with Others): Guru Nanak emphasized sharing one’s earnings with those in need. The institution of langar (community kitchen), which he established, embodied this principle—providing free meals to all regardless of caste, creed, or social status.

Rejection of Caste and Ritualism: Guru Nanak vehemently opposed the caste system, describing all humans as equal in God’s eyes. He rejected empty rituals, idolatry, pilgrimages without understanding, and the authority of priests. True spirituality, he taught, came from internal devotion, not external observances.

Gender Equality: Remarkably for his time, Guru Nanak spoke strongly against discrimination against women, declaring “From woman, man is born; within woman, man is conceived; to woman he is engaged and married. Woman becomes his friend; through woman, the future generations come. When his woman dies, he seeks another woman; to woman he is bound. So why call her bad? From her, kings are born.”

Rejection of Religious Labels: His pronouncement “There is no Hindu, there is no Muslim” didn’t deny these religions’ existence but rather emphasized that God transcends such human categories. True religion, he taught, was about inner devotion and righteous living, not about external labels.

Literary Contributions

Guru Nanak was a prolific poet-mystic whose compositions remain central to Sikh worship and identity. His primary works include:

Japji Sahib: This foundational composition consists of 38 verses (pauris) plus the Mool Mantra and a concluding Salok. Recited by Sikhs each morning, it lays out the entire spiritual journey from recognition of divine order (Hukam) to final union with God. Its profound philosophical depth addresses questions of creation, the nature of God, the path to liberation, and the stages of spiritual development.

Kirtan Sohila: This evening prayer, recited before sleep and at funeral services, consists of five hymns. It speaks of the divine light that illuminates all creation and prepares the soul for rest or its final journey.

Other Compositions: Guru Nanak’s 974 hymns in the Guru Granth Sahib are composed in various ragas (musical measures) and poetic forms. They address diverse themes: the nature of God, the human condition, the path to liberation, social justice, and the futility of empty rituals. His poetry employs rich metaphors drawn from daily life—the bride waiting for her beloved (symbolizing the soul longing for God), the merchant’s honest trading (representing ethical living), and the farmer’s cultivation (depicting spiritual practice).

Written primarily in Sant Bhasha (a medieval northern Indian literary language), Guru Nanak’s compositions also include words from Punjabi, Persian, and Sanskrit, reflecting his synthesis of different cultural and religious traditions.

Establishment of Kartarpur

After his extensive travels, Guru Nanak settled in 1520 in Kartarpur (meaning “Creator’s Town”) on the banks of the river Ravi in present-day Punjab, Pakistan. Here he established the first Sikh community, implementing the principles he had preached during his journeys. Kartarpur became the prototype for Sikh communal life and worship.

At Kartarpur, Guru Nanak instituted several revolutionary practices:

Sangat (Congregation): He established the practice of congregational worship where people gathered to sing hymns (kirtan), listen to spiritual discourse, and meditate together. This was open to all, regardless of caste, creed, or gender—a radical departure from prevailing Hindu and Muslim practices.

Pangat (Sitting in Rows): In the langar (community kitchen), everyone sat together in rows (pangat) and ate the same food, breaking the rigid hierarchies of caste-based dining practices. High-caste Hindus, low-caste laborers, Muslims, and people of all backgrounds ate together as equals.

Dasvandh (Giving One-Tenth): He encouraged his followers to contribute a tenth of their earnings to support the community and help the needy, establishing a principle of collective welfare.

Seva (Selfless Service): The concept of voluntary service without expectation of reward became central to Sikh practice. Everyone, regardless of status, participated in community tasks.

At Kartarpur, Guru Nanak lived as a householder-saint, working his own land and supporting himself through honest labor while continuing to teach and compose. This model rejected both the extreme asceticism of some Hindu sadhus and yogis and the worldly materialism he criticized in society. It presented instead a “middle way” of engaged spirituality—living fully in the world while maintaining constant divine consciousness.

Selection of Successor

As Guru Nanak aged, the question of succession arose. His innovative decision not to pass leadership to his sons but instead to choose a disciple based on devotion and capability established a crucial precedent for Sikhism. He selected Bhai Lehna, a devoted follower, renaming him Angad (meaning “my own limb”) to signify their spiritual unity.

This choice is celebrated in Sikh tradition through various stories demonstrating Bhai Lehna’s humility and devotion. According to tradition, Guru Nanak tested his followers through various situations, and Bhai Lehna consistently demonstrated selflessness, humility, and unwavering faith. In 1539, shortly before his death, Guru Nanak formally installed Guru Angad as his successor, placing a coconut and five copper coins before him and bowing to him, signifying the transfer of spiritual authority.

This principle of merit-based succession rather than hereditary transfer would continue through the line of ten Sikh Gurus (with one exception), helping Sikhism maintain spiritual vitality and avoid the dynastic disputes that plagued many religious movements.

Final Years and Death

Guru Nanak spent his final years at Kartarpur, continuing to teach and guide the growing community of his followers. He maintained his daily routine of prayer, meditation, community worship, and agricultural work, embodying the life of engaged spirituality he advocated.

On September 22, 1539, at the age of 70, Guru Nanak passed away at Kartarpur. According to Sikh tradition, a remarkable event occurred at his death that symbolically represented his message of unity. Both his Hindu and Muslim followers claimed his body—Hindus wishing to cremate it according to their custom, Muslims wanting to bury it according to theirs. The story recounts that Guru Nanak asked them to place flowers on either side of his body, saying that those whose flowers remained fresh the next day could have the body. When they lifted the sheet covering his body the next morning, they found only flowers—both sides still fresh—and no body. The Hindus cremated their flowers while the Muslims buried theirs, and both communities built memorials to him.

While this account is likely symbolic rather than historical, it powerfully encapsulates Guru Nanak’s central teaching about transcending religious divisions. His resting place is commemorated at Gurdwara Darbar Sahib in Kartarpur, which remains an important pilgrimage site for Sikhs.

Legacy and Impact

Guru Nanak’s impact on Indian history and world religion has been profound and enduring. He founded what would become the world’s fifth-largest religion, with approximately 25-30 million followers today. But his influence extends far beyond numbers.

Religious Impact: Sikhism, as established by Guru Nanak and developed by his successors, offered a distinct spiritual path that combined mystical devotion with social activism. It rejected the caste system at a time when it dominated Indian society, advocated for gender equality centuries before modern feminism, and emphasized social justice as integral to spiritual practice. The Guru Granth Sahib, which includes Guru Nanak’s compositions alongside those of later Gurus and various Hindu and Muslim saints, stands as a unique scripture embodying religious pluralism.

Social Impact: Guru Nanak’s teachings challenged oppressive social structures of medieval India. His emphasis on equality inspired later Sikh resistance to Mughal persecution and contributed to the development of the Khalsa (the Sikh community of the initiated) by later Gurus as both a spiritual fellowship and a force for justice. The practice of langar continues today in Gurdwaras worldwide, serving millions of free meals annually regardless of background—a powerful statement of equality and service.

Cultural Impact: Guru Nanak’s poetry enriched Punjabi literature and contributed to the development of Punjabi as a literary language. The tradition of kirtan (devotional music) that he established has produced a rich heritage of Sikh devotional music. His emphasis on the householder’s path validated family life and honest work as spiritual practice, influencing Punjabi culture’s distinctive combination of worldly success and spiritual aspiration.

Modern Relevance: In contemporary times, Guru Nanak’s teachings on religious tolerance, social equality, honest living, and environmental consciousness (he spoke of the earth as humanity’s mother) resonate with modern concerns. His rejection of empty ritualism and emphasis on direct spiritual experience appeals to those seeking authentic spirituality beyond institutional religion.

The Kartarpur Corridor, opened in 2019, allows Indian Sikhs to visit Gurdwara Darbar Sahib Kartarpur in Pakistan without a visa, demonstrating how Guru Nanak’s legacy continues to bridge political divides. His birth anniversary, Guru Nanak Gurpurab, is celebrated by millions worldwide with prayers, processions, and community service.

Historical Context and Influence

Guru Nanak emerged during a transformative period in Indian history. The Delhi Sultanate was declining, soon to be replaced by the Mughal Empire. The Bhakti movement, emphasizing personal devotion over ritual, was flourishing across India with saints like Kabir (whose verses Guru Nanak had included in Sikh scripture) preaching against religious orthodoxy and social discrimination.

Guru Nanak both drew upon and transcended the Bhakti tradition. Like Bhakti saints, he emphasized devotion (bhakti) and rejected caste discrimination. However, he went further in systematizing his teachings, establishing a community, and creating institutional structures that would survive and grow. Unlike many Bhakti saints who remained within Hindu or Muslim frameworks, Guru Nanak founded a distinct religious tradition.

His travels exposed him to diverse religious and philosophical systems—Hinduism in its various forms, Islam (both Sunni and Sufi), Buddhism in the Himalayas, and possibly even Christianity through Middle Eastern contact. This exposure informed his synthetic yet original philosophy. His message found particular resonance in Punjab, a region that had long been a crossroads of cultures and religions, experiencing both Hindu and Muslim influences.

Commemoration and Remembrance

Guru Nanak’s memory is preserved through numerous institutions and practices:

Gurdwaras: Thousands of Sikh temples worldwide, but especially numerous gurdwaras in Punjab commemorating places associated with Guru Nanak’s life and travels.

Nankana Sahib: His birthplace in Pakistan remains one of the holiest sites in Sikhism. Gurdwara Janam Asthan marks his birthplace.

Kartarpur Sahib: The site where he spent his final years and established the first Sikh community remains a central pilgrimage destination.

Guru Nanak Gurpurab: His birth anniversary is celebrated with prayers, processions (Nagar Kirtan), readings of the Guru Granth Sahib, and community service.

Academic Study: Numerous academic institutions, including chairs and research centers, are dedicated to studying Sikh history, philosophy, and Guru Nanak’s teachings.

Artistic Representations: Though Sikhism discourages idol worship, Guru Nanak is depicted in paintings and murals, typically shown with his two companions Mardana and Bala, symbolizing Hindu-Muslim unity in service to a higher truth.

Timeline

See Also

• Sikh Empire
• Ranjit Singh