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Guru Nanak in Kashmir and Ladakh

After his return from Sindh, towards the end of winter, Guru Nanak made up his mind to go to Kashmir. With him were Bala, Mardana, Hasu, the blacksmith, and Shihan, the tailor.1 This itinerary also covered his visit to North- West Punjab. In the Punjab Guru Nanak’s name was now a house-hold word. Although the orthodox Hindus and fanatic Muslims still resented what he was doing, over sixty percent of the Hindus who had never had any religion, except to slave under superior castes and classes, and a good many Indian Muslims who had accepted Islam under political terror, admired Guru Nanak. The seekers of truth, who were confused by doctrines and faiths, and by the disparity in theory and practise of religions, were also profoundly attracted by all Guru Nanak said and preached.

Mardana Collects Gifts

“I know”, said Guru Nanak to Mardana “that you must be hungry, and you are itching to go to town. There, in that city lives an Uppal Kashatryia, who is my disciple. Go to his house, You will be received with great honour. Do not tell anyone, I am here. We are in a great hurry and you must come back as soon as possible. Hindus and Muslims will come and touch your feet, and offer you many things. Take only what you need. Distribute the rest.”

When Mardana went into this city, the name of which is not given in the Janam Sakhis, he was received with great reverence. People offered money, fruits, and clothes. Guru Nanak waited anxiously for him for some hours. Then, to his great surprise, he saw Mardana coming. He was carrying a huge bundle on his head. He had collected everything the people had offered him. Guru Nanak laughed so heartily, that he abandoned himself to laughter, says the Puratan Janam Sakhis2. When Mardana came closer, he said half innocently and half ingeniously, “Master, you perhaps think I could not overcome the temptation of trying to collect these things for use in our journey. Actually, I have brought them because they were offered to you, and I felt that they must reach you before they were dispensed with.3 “But if you had given them to the needy, the poor, they would have reached me”, said Guru Nanak and he laughed all the more at the ingenious excuse Mardana put forward. Guru Nanak asked him to carry them and offer them to the wayfarers.

When the Guru reached Sialkot he asked Mulla the shopkeeper to accompany him to which Mulla at once agreed.4 He was about to get married, but he thought the girl’s parents would wait till he came back.

The Bride of the Lord

Guru Nanak and his companions reached a township, the name of which is not recorded by the Janam Sakhi. A pious old woman invited them and gave them shelter and food. Early the next day when this lady was about to serve supper, Guru Nanak heard a great festive hubub throughout the city. The Guru asked the lady what was up in the town. She said : “Here in the city lives a dervish who calls himself, “the Bride of God (Shauh Suhagan). He says every full-moon night, the beloved Lord comes to meet him and in this spiritual wedlock he calls himself the Bride of God. He remains indoors, but does not allow anyone to enter inside, because no one is entitled to see the Lord. He alone is the Bride of God.”5 Wait noble lady,” said Guru Nanak,” I would like to see the Bride of God.”

When the Guru went there, some people who stood guard at the door prevented him from going inside.6 Guru Nanak asked the servants who guarded the door to go inside and tell their Master that Nanak had come to see the beloved Lord just for a moment. The people who were bringing offerings were delighted to know that Guru Nanak was amidst them. They had heard of him but not seen him. Many of them came forward to touch his feet and placed their offerings at his feet. In the meanwhile the servant went inside and came out after some time only to report that no one could be allowed to see the Lord. Only the Lord’s Bride could see him.

Addressing the people Guru Nanak said, “This man has never seen the Lord, and the Lord never comes to him. There is nothing here and he is only misleading you.”7 The people went away. Some of them took back their offerings. The hypocrisy of the Bride of God was exposed.8 When the next moonlight night came, no one went near him. He repented over what he had done. When the Bride of God came to know that Guru Nanak was in the city again, he quietly came to the old lady’s house at midnight and fell at the feet of the Guru.” “You have opened my eyes, Master. Guide me on the right path. I take a vow now that I will spend the rest of my life in the true service of God. I will atone for my sins.” Guru Nanak smiled and said, “When you mislead others, you try to mislead God, who can never be misled; You mislead yourself, and suffer for it. God is within you, be His Bride in the true sense of the word, and He will really come to you, not only on full-moon nights but even in the darkest hour. Approach Him with a clean heart and you will achieve your purpose.” Guru Nanak blessed him and he went away, completely a changed man.

The next day a man who had been crippled by some unexpected ailment, came to Nanak and begged far the healing touch. Guru Nanak healed his mind, soul and body, but asked him to tell everyone that it was “Shauh Suhagan: the Bride of God” who had healed him. When the rumour spread in the city that the “Bride of God had healed a cripple, people once more began to have superstitious belief in him. The Bride of God was himself surprised to hear this rumour. He came to know from the man who had been healed that Guru Nanak wished to give him the credit for it. He was overwhelmed by the generosity, compassion, and godly greatness of Guru Nanak.

In Jehlum District

Guru Nanak stopped at Rohtas. Here there was some acute shortage of water. There was however a small spring of water close to the fortification wall of Rohtas Fort. Guru Nanak asked the people to direct the water of that spring for public use and they were successful. The shrine built there is called Gurdwara Choa Sahib.9 From here he went to a stronghold of the Yogis called Bal Nath’s Tilla. The Name of Balnath yogi was Lachman Yogi.10 When he came to know that some saints have camped in the open about half a mile away, he sent a yogi to invite them to his mutt. He had arrangement for the stay of wayfarers, wandering monks and he entertained them well. Guru Nanak refused to go. As clouds were gathering and it was about to rain, Bal Nath went personally. “We are used to every climate and every condition of the winds and storm. Now fortunately your mutt is close by; but supposing it were not there”, Said Guru Nanak. On being persuaded by the Yogi, Guru Nanak went there and stayed with him for a few days. Bal Nath was so deeply impressed by the Guru’s discourses that he kept with him the Guru’s foot-prints . which are said to be still retained there.11

Hasan Abdal: Wall Qandhari

Moving along the Jammu-Kashmir border, Guru Nanak reached a small hillock on the top of which lived a fiery Sufi saint. “The place is now called Hasan Abdal. Baba Wali Qandhari, also known as Baba Hasan Abdal was a descendent of Sayyids of Sabzwar, who visited Punjab with Mirza Shah Rukh, son of Taimur, sometime between 1408 to 1447 A.D. Even today there is a small whitewashed shrine baithak attributed to this Muslim saint.”

When Guru Nanak and his companions came to the foot of this hillock they felt thirsty. Guru Nanak sent Mardana to the top of the hillock to get some water from the water-reservoir close to the shrine of the Sufi Saint Wali Qandhari. Mardana introduced himself as disciple of the well-known apostle Nanak who was revered both by the Muslims and Hindus. “If he is such a great man,” retorted Wali Qandhari, why cannot he dig out a spring and draw water through his spiritual powers12. Mardana came back sorely disappointed.

Gurdwara Panja Sahib
Hand Print of Guru Sahib
Guru Nanak sent him again. He asked Mardana not to question the greatness of Wali Qandhari, but to beg for some water in the name of God and beg for a little service to his fellow men who were thirsty. But Wali Qandhari still refused. He expected Nanak to come to him and accept him as his Master. Guru Nanak asked Mardana to start digging from a place on the side of the hillock. Out of the place came out water, first in small quantity and then it gushed forth like the water of a mountain spring. Everyone drank water and they started singing hymns of praise to God who had answered their prayer. While water flowed down from this newly created spring, Wali Kandhari’s little reservoir on the top of the hillock began to dry up. He was enraged. Mustering all his occult powers and flaming vengeance on these intruders, the obstinate Wali Qandhari rolled a boulder of stone down the hillock, to kill the intruders. So suddenly and unexpectedly was this missile hurled that Guru Nanak had no other alternative but to raise his hand in prayerful wish to stop it from and crushing him and his companions. By the grace of God the stone was held up at the point where it touched Guru Nanak’s hand. The hand of the Master was imprinted on it.13 Wali Qandhari felt unnerved and terribly shaken. He felt, here was one far greater and more powerful than him in spiritual powers, yet so sweet and humble. He came down and bowed in reverence to the Master. “Your life, my friend, should have been that of a true Sufi like the great Sheikh Farid. Without humility and compassion a saint is worth nothing in the eyes of God and society,” Said Nanak. Wali Qandhari became so devoted a disciple of the Guru, that hence-forth he preserved the place as Guru Nanak’s shrine, and lived there as the torch- bearer of the Guru’s mission of unity and peace. His successors remained true to his mission, and although the place was cut off for long from the seat of central authority of Guru Nanak’s successors, they preserved the place and maintained its sanctity uptil this day. It is now known as Panja Sahib (or the Shrine of Guru’s Hand Imprint)14

“The site of Panja Sahib is a sacred spot from the Buddhist times. During the early part of 7th century. A.D. when Hiuen Tsang ‘the Chinese traveller, visited this place, here stood a tank of limpid water sacred to the Naga King, Elapatra, and also a Buddhist monastry, the remains of which still exist, and as in the case of all ancient places imbued with sanctity, this site continued to be sacred although the creeds went on changing.”15

Jahangir camped here on his way to Kashmir. So impressed was he by the water of the cistern at this sacred spot that he writes: “On Wednesday, our camping ground was Baba Hasan Abdal. About a kos to the east of this place there is a cascade, over which the water flows with great rapidity. On the whole road to Kabul there is no stream like this. I asked the inhabitants and people acquainted with history who Baba Hasan Abdal was, but no one could give me any specific information. The most noted spot there is where the spring issues from the foot of the hill. It is exceedingly pure and clear, and the whole verse of Mir Khusru may well be applied to it” The water is so transparent that a blind man in the depth of the night could see the small particles of sand at the bottom.”

There still exists the hillock of Jahangir’s time and the emperor’s statement makes it clear that it was a small hill and near the foot of this hill there was the spring, as indicated by records of Sikh history. The people of the place were perhaps reluctant to tell the emperor of the association of this place with the Founder of Sikhism, because only a few days earlier Jahangir had ordered the brutal execution of Guru Arjan and expressed his hatred of the whole Sikh movement. Tuzke-Jahangir however makes it clear that travelers and emperors went to Kashmir through this route16, and it is from here Guru Nanak trekked on to Jammu and Kashmir.

In Jammu

In Jammu Guru Nanak is said to have camped near the Legendary Jambavati cave associated with Lord Rama and Krishna, and Jambavati, the daughter of the King. The ruler of Jammu came to pay homage to the Guru barefoot, and sought spiritual instructions. “Guru Nanak instructed him saying: ‘‘Your first duty is to do justice and look after the welfare of the people by sacrificing your own interest. Be charitable and look after the needy. Serve the holy, and ever be virtuous. If you contemplate the Name of God a day will come when your rule will spread on twenty-two mountain ranges (22 dharas).”17 Who this Raja possibly could be, is as yet unknown?

In Kashmir

Guru Nanak then went to Kashmir, the land of pundits, shepherds, streams, valleys, lakes and flowers. He rested one day in a sheltered place on a hill when a Muslim shepherd who was grazing the yaks (Jambu: cross-breed of Indian cow and Tibetan yak) of his master saw him. Talking light heartedly to Guru Nanak and his companions he asked: “Are you mendicants or thiefs; if you are fakirs why do you not go to the city.” “Why do you worry asto what we are, my friend,” said Guru Nanak, “you better take care of your herd.” “From your face,” said the shepherd, “you seem to be good men.”18 When he went away Mardana played the rebeck and Guru Nanak sang one of his newly composed songs. After an hour the shepherd came lamenting the loss of all his yaks and goats. He did not know where they had disappeared. He felt that he had insulted holy men and he had been punished for it.

“Come”, said Guru Nanak, “we will help you in the search.” The yaks and goats had strayed into a neighbouring valley, and after some search they were found. So deeply moved was the shepherd by the kindness of the Guru that he refused to go home. Late at night, the worried owner of the herd came there and was surprised to find his servant sitting close to some saints, and his yaks and goats resting nearby. Both the Master and servant became disciples of the Guru and entertained them for some days.19

At Muttan, about forty miles South of Srinagar, there lived a learned Pundit, who had camel loads of precious library and was proud of his learning. He led a formally orthodox life to the point of carrying an idol of his deity around his neck. His Name is given as Brahm Das by Janam Sakhi Bhai Mani Singh and Purdtan Janam Sakhi, and Chattar Das by Bala's Janam Sakhi. He asked Nanak, to which school of thought he belonged. Guru Nanak replied: “Some read Sanskrit and are proud of having mastered a classical language, and all the literature in it; others read Puranas and boast of their knowledge of ancient history; there are still others who practise incantation and spells through mantra japam, but I believe in living in His Love, and in His presence by remembering His Name. I crave not for such learning as you boast of. I seek the grace of God rather than be crushed mentally and morally under the burden of empty knowledge:” 20

One may read cart loads of books,

With caravan load of books to follow;

One may read ship loads of volumes And study pile on pile of classics,

And heap them in a cellar;

One may read for years on years,

And spend every month of the year in reading only; And thus read all one's life,

Right up to his last breath.

Of all things, contemplative life is really what matters;

All else is fret and fever of vanity.

When a man writes and reads, reads and writes,

He only falls into perplexities;

When he wanders from one holy place to another,

He only becomes a clever ranter;

By adopting odd religious garbs.

Man only causes suffering to his body.

Endure poor souls the sorrows of your misdoings.

A man in communion with the Lord,

Attains spiritual bliss and happiness,

He enshrines His Name in his heart;

He is the blessed one, says Nanak,

On whom he bestows His grace.

Such a one is free from hopes, fears and doubts.

He burns his egoism with the Divine Word.

(Guru Nanak : Asa-di-Var, 9 : i, ii)

Pundit Brahm Das felt that under the burden of bookish knowledge he had missed the real inspiration and vision of life. Knowledge without contemplation was as dangerous as contemplation in ignorance.

Near Srinagar another group of Pundits belonging perhaps to Sri Shankaracharya school met Guru Nanak. They had heard how he had influenced Brahm Das, the leading Pundit of Kashmir. They came to the Guru in a group, and asked him what acts of piety did he perform for his salvation. They recounted the nitya karmas and the namitya karmas which they performed according to orthodox Hindu tradition. “Your formal deeds and acts of worship will not bear much fruit,”’ said Guru Nanak, “until you ennoble your mind and soul by contemplating His Name. Give up greed for possessions and the habit of living on the labours of others. God is everywhere and in every soul. He cannot be won over by mere formal rites and acts of piety which are quite unrelated to inner moral and spiritual progress.”21

“But,” said tlie Pundits, “you recite the Name of one who is outside you. What is the use of reciting the Name of a God who is within us?”22 “You no doubt can carry a looking glass in your own hand, if it is in your possession, but can you see your face in it, if it is covered with dust and mud. You must clean it before you see yourself in it. In the same way the Self (atma) of man must be washed of its dirt of sins and evils, before it can be used to see life and to reflect the spirit of God in its perfect form and Being,”23 replied Guru Nanak.

They bowed before Baba Nanak, accepting his inspired suggestion and asked for spiritual instruction. Guru Nanak said: “Build the temple of worship and service here. Contemplate His Name in congregational communion with the seekers of truth. Serve the holy, the divine, the pious no matter to which caste, creed or religion they belong.”24

The Stone that enveloped the body of Guru Nanak
From Srinagar Guru Nanak went to Ladakh, where there is still a tree shown by the Tibetan devotees of Guru Nanak, under which Guru Nanak rested.25 Guru Nanak travelled by the following route to Ladakh : Pehalgam - Amarnath - Sonamarg - Baltal - Dras - Kargil - Khalsi - Ladakh (Leh). Not far from Leh there is one Tibetan monastery in which is enshrined the picture of Guru Nanak and the inmates claim that Guru Nanak visited that place. The mystic Word they recite is Om, aham bhadra Guru param siddhi ham.26 By Bhadra Guru they mean, the Great Guru, that is Nanak. Guru Nanak has left such a deep spiritual influence on the whole of this region and inner Tibet, that all the year round, Tibetans come down to Amritsar, after trekking hundreds of miles on foot, only to pay homage to their great Guru Nanak. This they have been doing for centuries past. During this journey Guru Nanak must have addressed pilgrims at the Amar Nath Cave.

“A few miles outside Leh there is a boulder, a little away from the highway. Legend has it that a few hundred years ago when Nanak Shah was returning from Yarkhand he halted there for some time. His fame had spread far and wide. Becoming jealous of Nanak Shah’s great virtues a local deo or some fakir rolled down a huge boulder from above to kill Nanak Shah. But by a miracle the stone became plastic as (if) of was and enveloped the body of the saint. Nanak Shah walked out of it unhurt and unscathed leaving a deep impression cast in the stone. The impression as I have myself seen and photographed is big and deep enough and appears to be that of a human figure sitting in a meditating posture.”27

Notes and References

  1. J.M.S (all versions), JB (all versions), Nanak Prakash mentions Bala and Mardana are companions in this Journey, while P.J (all versions) mention Hasu and Shihan?
  2. jan gaya tan sara sehar pairin ae paya; panjihe kapde pand ban ke lai aya; Baba hasda hasda nilet ho gaya. t§n Babe akhya Mardanya kya anda hi, tab Mardane akhya jl sace patSah, tere naun da sadka sara sehar seva nu uth khada hoya; jlo patsah. (ibid)
  3. mai akhya je eh vastu, kapde paise, rupae Babe pas lai vainda han; tab Guru bolya, Mardanya ando su bhala kitos, par asade kite kam nahi. (P.J. (MSS II) f 38)
  4. tan bacan hoya tun asade nal cal, tainu sac dridalai ga, tan us akhya bhala ji, ohen Mulla hati lUtae kar Babe nal tyar hoya, tan Baba jl othon ramte ramte Kashmir gae. (J.M.S, (LI)p 276)
  5. tan us budhl mai ne prasad tyar karke sri Guruji de age hath jod ke kahya, Guruji prasad tyar hai, tan sri Guruji ne kahya Maiji prasad bhi pae lavan ge par sehar vie dhum kehi hai, tan us budhi ne akhya, ethe, ik s'auh suhagan fakir hai jo akhda hai, mere cand rat nu sauh arivda hai, so aj usde bad! sadi haigi. (ibid p 542)
  6. jab Guruji usde didar vaste andar cale tan lokan ne Guruji nu andar javan na dita, tan Guruji ne darvan nu kiha ki bhai tusi andar jae kar kaho ik fakir hai, tumere drasan didar vaste bahar khade hain, tan sauh suhagan ne kiha aj main apna didar kise nu nahi dena kionke mai apne sauh da didar karna hai. (ibid p 543)
  7. Nanak ji ne kiha calo Bhai Bala te Mardana ethe kujhnahl; eh sabh jhutha hi sang hai; isnu apnesauh ka didar nahi hoya. (ibid)
  8. mele vie badi ladai hoi, kai apasvic lad moe, ar koi jhande baithka uthae kar lai gaya, ar mela us fakir de lagno reh gaya, ar lok bol upthe eh fakir jhutha hai; ar jhutha ka sang karda hai. (ibid p 543)

The whole story is given in almost the same in words in J.B.; and Nanak Prakash also, subsequent statements are also translation from these record.

  1. A spring used to flow close to the fortification wall of Rohtas Fort. Guru Nanak is said to have ordered the spring to emerge and flow for the public use. A gurdwara was built close to the spring. (K.M. Saliullah Khan: Sikh Shrines in West Pakistan p 19)
  2. Bal Gudaifi da nam Lachhman si (G.N.C Vol II p 250 (f.n))
  3. pas tikane vie ap dian earn padikan han (ibid f.n)
  4. Mardane sabh kehyo britant tapa Guru Nanak bikhyat des Punjab lakhe sabh koi, bicre jit kit thal avloi, Hindu Turk sarab hi maneh in Gur keh ik pir bikhane

kirat jad sri Guru ucari seh nah sakio ur Wali Kandhari kahai: ju tapa azmati aisai kion na mangavai jai meh baise. (N.P. Ut: adhy 14)

  1. hutl lastaka hath majharl, tis gir ki jhar mai tab mari, sital jai nirmal tis kala niksat behyio pravah bisala Wali Kandhari ko jai jeto, gir mai pravis susak ga teto pikh acaraj ko thanyo dhyana tap bal te su britant pachana. tis chin bhari sila bisala azmat te prahar tis kala. srl gur ne tab hath pasara tis avat ke kin agava. (ibid)

Guru Nanak coming to the place asked one of his disciples to fetch water from the spring. The water was however refused by the saint. Thereupon Baba Guru Nanak miraculously made the spring to abandon the place and to flow from the spot where he was standing. The Muslim Saint was much annoyed with the intruder and rolled down a rock to crush him. Guru Nanak, however gently stopped the missile by the push of his hand. The Hand left an impression on the rock. Subsequently this rock became an object of great reverence for the followers of the Guru who started calling it Panja Sahib.

K.M. Saliullah Khan; Sikh Shrines in Pakistan p 17. Kavi Santokh Singh visited the place sometime before 1830 A.D. He says some attempts were made to eradicate the impression of the Hand but failed: rahe mitae jatan te kai; rehio su cin harge tei

  1. he prabhu khata bakhsko mohe, nahl mahatam janio tohi, hoe pralok sahae bisesa, as moki kijai updesa. tab srl gur updes bakhana, tain matsar dukh nahak jana, jis mai prapat kichu na hoe,            harkh ride kar tyago soe, hardam yad khudae karijai, manukh tan saflo kar lijai. (N.P. Ut: adhyae 14: 96, 98)

Bakhshi Gurcharan Singh, Supreme court lawyer, and scholar well versed in Sikh theology has sent the following comments on Panja Sahib : “I have seen much of Panja Sahib and the terrain around. The cement factory two miles away is fast consuming the entire hillock. Earlier for nearly four centuries stone had been quarried for building the town of Hasan Abdal. Hence, the flattened appearance of the hill earlier. The entire bazar and streets of Hasan Abdal had been paved with stones. The stone lends itself to carving and sculptor.

  1. K.M. Waliullah Khan: Sikh Shrines in West Pakistan p 18
  2. Tuzke-Jahangiri; The Memoirs of Jahangir: The. Posthumous papers of H.M. Eliot, ed by John Dawson P 69
  3. jae bhup dhig bain sunae, vehar tapa sri Nanak ava jisko jas jag mai bahu chava, sunat nagan pag turan dhayio, utam bahut upayan lyaio. din hoe pad bandan kinl, bine bhani bhetain dhar dini. puran sri satgur tuhi dije nij updesa gahi caran ki saren mai sikh karo jagtes, kijai sada dharam ko myau, lobh dhar neh kar ku nyau. jagat jaio supan samana, sat atma ek pachana. seVa santan ki cit dijai, nagan chudit par karuna kijai. (N.P. Ut: adh: 3 66-71)
  4. J.B. (LI) p 482, N.P. Ut: adh 14
  5. ibid      
  6. i) koi padta sehaskriti koi padeh purana koi nam japai japmali lagai tisai dhyana abhi kabhi kichu na jana tera eko nam pachana. (Guru Nanak: Ramkali p 876)

ii) Bhai Mani Singh’s also gives sermon based on this hymn ifi) The remnants of the Platform in the centre of the lower tank of the Twin Springs at Muttan indicates the spot where the Master had sat, while some ruins of the pillars of the causeway leading up to the platform from the left side of the Spring are also visible. In 1908, when the present writer visited Kashmir, he saw one of the seven Gurdwaras, which had been built on three sides of the twin springs, still standing, and he read a sermon from the Granth Sahib to the assembled audience in that Gurdwara. That Gurdwara also has gone in ruins, and a new one seems to have recently been constructed, not on that site but along the South Western corner of the lower spring. It is difficult to say who is responsible for this act of vanadalism. (Sewaram Singh: The Divine Master: p 144)

  1. una kiha asm nitya, namitya karma karde han; Babe kiha tusl nam japo tuhade karm pavitar honge; tuhade karm nehphal honge lekhe kol na pavai ga. (J.M.S. (L I) p 276)

hor pundit kashmir de ae baithe tan una kiha, he sant mahapures ji asm nit ved path sunde han, par sada hankar nahi mitda. (J.B. (L I) p 486)

  1. tan una panditan kiha : ki nam tan usda japita hai jehda apton bhin hove., ar jo apna ap hai is ka kya nam japna. (J. M. S (L I) p 277)

This statement shows that they were advaitist Vendantists.

  1. tab Babe kehya jaise arsl ko jangal Cadh jata hai so jab usko sudh karlta hai, tab vicori apna mukh bhasta hai, so taise man ko haumai ki mail lag! hai, ar tis mail kar atma ka darsan nahi hota; so je maharaj ka nam japita hai ta haumai ki mai dur hotl hai, tab atma ka darsan hota hai. so eh bat sun ke sabh Babe jl ke carna par gir pade. (ibid p 276)
  2. je tusln ethe raho tan asade khote karam sabh mit javan tan bacan hoya ke mera sargun rup deh hai, ate nirgun rup sabad hai, sabad da abhyas karya karo tan tusade sabh khote karam mit javan ge.

Master, if you stay here, then in holy communion with you all your sins shall be washed away. My manifest form is the body, which will not last, but my eternal Spirit is in the Word. Contemplate the Word: All your sins shall be washed away. (ibid 276)

tan oh pandit Guru de sikh hoe; (J.B (L I) p 487)

  1. I am indebted for this information to the late Sant Didar singh who visited this area twice, while I do not know about the exact location of this tree, but the fact there are some monastries in this area commemorating the visit of Guru Nanak here has been ascertained by some military officers who were stationed here.
  2. This exact route also was shown on the map by the Sikh military officer who does not wish to be indentified. Because of the extremely short time at his disposal he did not take detailed notes of the religious services of the monastry. (Guru Nanak: Siddha Gosht, 18)
  3. K. M. Vaid, Hindustan Times, October, 25, 1969