News & Updates

November 27, 2018


Path of Naam Simran – Concept of Sikh meditation explained as a true path of salvation.


May 17, 2018


Sri Guru Amardas Ji – A detailed biography of Guru Amardas Ji posted.


Check Past Updates

Find Us On...

Find Sikhism: Sikh Religion, Beliefs, Philosophy and Principles on FacebookFind Sikhism: Sikh Religion, Beliefs, Philosophy and Principles on Twitter

Second Punjab Tour

Many years had passed since Guru Nanak left for his missionary tours.1 His noblest admirer Rai Bular, his father Mehta Kalu, his mother Tripta, his wife Sulakhani talked now and then of unforgettable Nanak. He was so far away and yet so close to their hearts. He was wandering in far off countries and yet he was living and whispering his musical songs in their souls. Travelers from the East and South, mostly pilgrims, yogis and sannyasis brought now and then a tale of their great son’s encounters with the religious heads of various centres of pilgrimage, and his moral and spiritual victory over them. These unbelievable feats of Guru Nanak gladdened their hearts, but saddened them too. Was Nanak, their only son lost to them? Had he completely renounced his little home, his wife and children who had now grown up? Possibly not, because Nanak always preached against such renunciation. It was over six years now, he had not come. Have his views changed, and has he completely given up his home and family. Everyone suspected this, but Nanaki, his sister, who knew him and understood him as much as Nanak knew himself, was sure that he would come back. For her, Nanak was not a mere man of flesh, blood and bones. He was more than that. He was a pillar of fire, a wandering cloud of divine wisdom and it was his mission to go and illumine every dark corner, where in the name of religion, hypocrisy, ignorance, immorality, hatred, and corruption prevailed.

Suddenly one day Mardana entered Talwandi all alone. The whole township was astir. “Mardana, the shadow of Guru Nanak, the most devoted companion of our beloved Baba Nanak has come back all alone. What has happened to Nanak and Bala? Why has he come alone? Where is Nanak? Everyone who met Mardana asked him this and only this question. He was silent. Guru Nanak had asked him to remain silent on that question. He wanted to tell everybody where Guru Nanak was, but he could not disobey his Master Nanak. He had never disobeyed him.

Mardana’s difficulties arose when he went to Guru Nanak’s house to pay his respect to Mata Tripta and Mata Sulakhani. He was deeply moved by their tears and when they made anxious enquiries about Nanak he was on the point of telling where Guru Nanak was. But he could not disobey his Master. Whenever he had disobeyed him he had courted trouble. “Do not worry holy Mother about Baba Nanak. I have no words to describe to you the great things he has done. It took me years to know him, to understand him. He is as mysterious as God Himself. To know him and understand him I had to follow him and still I had to wait. You have waited for him. He will surely come to you.” said Mardana.

“But surely you know where he is. Have we not waited long enough? Can I not see my dear son, my only son, even after so many years? Tell me Mardana, where is my son, my Nanak?” asked Tripta impatiently. Deeply moved Mardana said, “Holy Mother, at Lahore we were together but then we parted. I wish I could tell you where he is.2” After waiting for about an hour, he sought Mata Tripta’s permission to go again, saying “I must find out the Master”. As he left the house Mata Tripta said to her daughter- in-law, “Listen Sulakhani, Guru Nanak cannot be far away from here that is why Mardana has left so suddenly. Get some sugar cakes and some dry fruit. I must follow him and where he meets Nanak, there I will meet my son.” Along with Sulakhani, Sri Chand and Lakhmi Chand and many other women and children she followed Mardana. On the outskirts of the village she saw Nanak sitting and talking to the peasants who had seen him and recognized him. Guru Nanak stood up when she saw his mother. He moved forward and bowed low to touch her feet. “She embraced him and kissed him. Tears flowed down her eyes as she embraced and blessed her son. With a voice choking with joyous emotions she said, “I am a sacrifice unto thee, my son, I am a sacrifice unto thy great name, my son; I am a sacrifice to thy divine presence here and wherever you have been. Blessed is the land where you have been, blessed are the people whom you have exalted; blessed am to whom you have at last come.”3 There were tears in Nanak’s eyes and a smile on his face.4 Sulakhani, his wife devoutly touched his feet. He embraced his sons, Sri Chand and Lakhmi Chand. His father Kalu and Rai Bular came on horseback to receive him. They brought a horse for Nanak but he preferred to walk home.5

For Nanak the world was dwindling into a small a space for his mighty spirit which had broken all barriers of race, culture, language and geography. His fame had already spread far and wide. It was not possible for him to remain confined to the little township, Talwandi. We do not have accurate details of his second tour of Punjab. The few anecdotes that are preserved in the Janam Sakhis indicate that he first went to Lahore and Sultanpur and then to a number of places in West Punjab.

Lahore: Duni Chand

A millionaire of Lahore named Duni Chand was giving a great feast to Brahmins and holy men, when Guru Nanak arrived in the city. The moral degradation of the city depressed him. Duni Chand came to the Guru to invite him. The Guru politely refused saying that his place was with the lowliest of the low. He also did not believe that by feeding the greedy Brahmins Duni Chand was in any way helping the departed soul of his father in the other world.” But Master,” said Duni Chand, “Can I do anything for you ?” “Yes,” said Guru Nanak, “Since you have so much money, power and you can do almost everything, do one thing for me. Take this needle and keep it in your house. When you die, and go to the other world where your father is, carry this needle with you; I will collect it from you there”. Puzzled and confused he carried the needle home and gave it to his wife saying, “Keep this needle as the Guru’s relic and when I die remind me that I am to carry it to the other world, where, Guru Nanak says, he will collect it from me.”

His farsighted wife told him that the Guru had either put his wisdom and common sense to test or he had posed serious riddle for him. When people die they leave the world with empty hands. How could he carry the needle, or even anything smaller than that.6 He came back to the Guru saying. “Master it would not be possible for me to carry the needle to the other world.” If you cannot carry even a needle,” said Guru Nanak, “how will your millions of silver and gold coins help you there. If they are of no help to you in life beyond death, why are you hoarding money, and depriving the poor of their needs, and wasting on feeding the gluttonous Brahmins to ease your conscience. This wealth has been hoarded by you by depriving the poor labourers of their legitimate wages or by extracting undue profits from your merchandise. If you fear God, if you love charity and humanity, distribute all your surplus wealth. Keep what is absolutely necessary for your needs, and lead an enlightened life of love of God and service of the poor and suffering.”7

Duni Chand and his wife now saw life differently, They realized that in their zeal to collect material wealth that had missed the most precious things of life. They distributed their wealth for building charitable institutions. Duni Chand even changed his house into the temple of God, where he kept the light of Guru Nanak’s faith burning as long as he lived.”8

He visited Chahal, the birth place of his mother and his sister Nanaki. It is near Burki. He stopped at Alpa and Manga where still are shrines commemorating his visits. At Jhaman not far from Burki there is a pond built by a saint devotee of Guru Nanak named Surya Baba. Some Jains are said to have accepted Sikhism under the influence of the Guru. Not far from here at Ghavandi a purse proud man learnt humility and thought of the sufferings of others only when he lost his only son. At Kanganpur in the Lahore district he was shocked at the misbehavior and characterlessness of the villagers who made fun of holy men, and even insulted them. There was not a single virtuous man in the village. Guru Nanak spent the night under a tree, which is still called Mai Sahib and prayed that the people of that village may remained confined to the village.

At Sultanpur

After all these years Guru Nanak was once more at Sultanpur. He had come to meet his dear sister Nanaki, Both Nanaki and her husband, Jai Ram, were extremely happy to meet him again. Nawab Daulat Khan Lodhi came to pay homage to the Master whose spiritual influence and glory had been accepted by princes and priests, the divine and the pirs of so many religious centres in India, The Guru blessed Daulat Khan and his sons, and asked them to devote their life to justice and service of the people. As Bhai Gurdas confirms, Daulat Khan always treated Nanak as his pir, spiritual preceptor, his Master. Both Daulat Khan Lodhi and Jai Ram wanted Nanak to stay at Sultanpur longer, but the Master had still a greater part of his mission to be fulfilled.

In a Pathan Township

From Sultanpur Guru Nanak went to Vairowal; from here to Jallalabad, and from there to an exclusively Pathan township called Kidyan Pathana. The Pathans felt so greatly inspired by the Guru that they began to sing of Nanak Shah, the great apostle of God, the bestower of love and peace. Some of the popular folksongs which have been preserved are still sung by Suthra fakirs. Some poems have been written by Poet Nazir.9 Here Nanak composed the following hymn:

He alone is said to love Him,

Whose heart has truly united with Him No one can attain Him by mere talk,

However hard one may try.

There is a garden in the house,

But the ass knows not its value,

He who has aesthetic sense of fragrance Knows the flowers by their smell.

(Guru Nanak, Tilang p.7)

From here he went to another city. The sun was about to set. He knocked at the door of a poor carpenter’s hut and asked him if he and his companions could rest there for the night.10

The Carpenter's Cottage Destroyed

The poor carpenter was surprised at Guru Nanak’s request and he did his utmost to serve his strange guests within his means. There was a dilapidated cot, which was offered to the Guru. A simple food, which a poor carpenter like him could afford was prepared for all. He was extremely delighted to see that a great man had honoured him, for reasons best known to him. When Guru Nanak woke up next morning, he asked the carpenter if he would obey him and fulfil one of his wishes. “Most certainly said the carpenter.” “Then, said the Guru, “get out of this hut. I am going to destroy it,” He broke his cot. He broke his earthen vessels. He set fire to his cottage. “Follow me,” he said. Mardana and Bala were stunned. “Is this what the poor carpenter got for extending hospitality to us,” said Bala softly. “Strange are the ways of my Baba,” said Mardana. The frightened Carpenter asked, “Master, have I offended thee? I seek your forgiveness Master if I have.” “No my man, it is not you who have offended me but your strange fate, and the society which has reduced a hardworking, truthful, charitable and noble carpenter like you to such a hopeless condition. You, my man, have the heart of a king. Why should you live in such a miserable dwelling? You have within you the royal blood of lovers of Truth, why should you sleep on such cots? You are so hardworking, why should you be so poor? I cannot tolerate this. I cannot change the whole society but I can certainly change your lot.”11

When Guru Nanak went to the heart of the city, people recognised him. Some of them knew him as the great Nanak Shah who had won the hearts of Hindus and Muslims all over India. They brought rich offerings, clothes and gifts of money and precious things. Guru Nanak offered all of them to the carpenter, and asked him to start life afresh and spend all his precious income for the uplift of the downtrodden. The cottage of this labourer changed into a mansion. He lived according to the noble expectations of his Master.12

Sailkote: Mulla, the Shopkeeper

Guru Nanak reached Sialkote, the city of saints and sinners. There were a number of sufis here, proud of their piety, and powers to work miracles and looked down upon all city dwellers as sinners. Guru Nanak camped under a tree outside the city. He gave four paisa to Mardana and said, go into the city and ask for two paisa worth of truth, and two paisa worth of untruth. Mardana went from shop to shop. Some laughed at his requirement, some wondered in amazement. No shopkeeper would give him either truth or untruth. He came to the shop of a young and flourishing shopkeeper named Mulla and asked him for two paisa worth of truth and two paisa worth of untruth.

Mardana heaved a sigh of relief when Mulla offered to give it. He took a piece of paper and wrote on it: “Dying is truth, living is falsehood.” (marna sac te jiuna jhuth).13 He gave it to Mardana for four paisa. Guru Nanak was delighted to know that in the city was a young man who understood the meaning of life and death, and realized that life was vanity, and understanding death was truth. He met him and asked him to accompany him. Mulla is said to have accompanied him on this Punjab tour.

Hamza Gaus, the Pir of Sialkot

A few days before Guru Nanak arrived at Sialkote, the city was in the grip of a serious situation. A Sufi named Hamza Gaus exercised great influence on the people. A local Hindu had sought the blessings of the pir for sons, promising that if he had more than one son he would offer the first son to the pir, to be made his disciple for life. When this Hindu had three sons he offered ransom money for the eldest son, but refused to give his son to the pir as he had promised. The pir would have nothing but the son.

The pir cursed the city. He considered the whole city to be full of sinners and liars who never kept their promise. He locked himself in a room, saying that he would perform penance for forty days and with his prayers and meditations invoke the wrath of God to blow up the city to pieces. The people feared that something was bound to happen. All efforts to persuade the Pir to give up his disastrous resolve failed. Guru Nanak was camping under a plum tree, called Babe ki Ber, where the historical shrine still exists.14

Guru Nanak asked the people not to worry about the threat of the pir. He knocked at the door of the pifs room but the pir refused to come out. He was determined to carry out the curses.

A fortnight passed. Every day Guru Nanak asked people to have faith in the saving grace of God. Suddenly one day it rained heavily. The sky thundered and the lightening flashed. People feared the curse of the pir was working. The raging storm shook the whole city for two days. On the third day a thunderbolt fell on the dome of the room in which Hamza Gans was meditating and it ripped open from side exposing the pir to a terrible situation of being buried alive under a crumbling building. He ran out for his life. The rain stopped. The clouds disappeared and the wrath of the pir was humbled. He realised that an apostle more powerful than him and closer to God had come and undone all his power. In utter humility he went to Guru Nanak, and became one of his most devoted admirers. The dome in which he meditated, with the crack caused by Nature is still there.15 “Do not take the Law of God into your own hands my friend. He knows when to punish the sinners and when to save them,” said Guru Nanak.

Mian Mitha

A few miles from Sialkot there lived another Sufi Saint who on coming to know how Guru Nanak had overpowered the pride and powers of his friend Hamza Gaus, said to the man who brought him the news, “If Guru Nanak comes to me, I will churn him and take the cream out of the milk within him.”16 When Guru Nanak came to know, he retorted, “Tell Mian Mitha, if he comes to show off his powers, I will squeeze all the juice out of him, as one squeezes a lemon.”17 When Guru Nanak was close to the place where he was staying Mian Mitha came to meet him bare foot. When someone asked him why was he going to Nanak against his wishes, he replied; “If I take some cream out of the milk, there will still be some milk left, but if he squeezes me like a lemon, what will be left in me.18 On second thought I better not take the risk of such a dangerous confrontation. He greeted Nanak respectfully and said:

First think of Allah,

Second to him is the Prophet',

O Nanak, God will bless in His court,

If you recite the Kalma19

Replied Guru Nanak:

First think of Allah,

The Prophet is His servant,,

O Sheikh, control your mind,

You will be blessed in His court.20

But asked Mian Mitha, “Without oil the Lamp burns not in the nitch”.

Said Guru Nanak:

Study the Wisdom of the scriptures,

Make the wick of reverence,

Light it with the understanding of Truth,

Light the Lamp thus;

This lamp will light thy path to God

(Guru Nanak Sri Rag21)

‘‘And may I know” said Mian Mitha, “in which scripture do you have faith? What are your daily prayers? What is your profession of faith?” Guru Nanak replied: “The Wisdom of God is my scriptures: His service in utter humility is my prayer; His Word is my article of Faith.22

Nuri the Leper

From here Guru Nanak moved south-east towards Sindh. On the way he stopped at Dipalpur. He rested under a pipal tree, and asked a villager if there was any fakir (saint) in the village. The man ironically remarked, yonder there lives a fakir. It was the hut of a leper. Guru Nanak knocked at the door of the hut, and when the door opened he asked, “Is it the hut of fakir Nuri ?” The man trembled from head to foot and strange emotions changed the colour of his face; “Master,” said the leper, “Someone has misguided you. I am no fakir,

I am no dervish, I am a miserable leper, who is hunted, hated, driven away from the streets, slandered, railed at, spat upon, cursed, and thrown out of the society and the village. I have a feeling that many people believe that they have a right to despise and insult me. For every one of those people there, I have the face of the damned, a sinner crushed under the burden of his sins. But thank God, Master, I have never hated anyone myself. Here in this cottage I spend my days in the isolation of hatred.”23

“The suffering of your body, dear Nuri,” said Guru Nanak, has ennobled your soul. What matters if disease has damaged your body; you have preserved your mind and soul, you have kept your heart spotlessly clean. You hate not those who hate you. You curse not those who rail at you. In the loneliness of your isolation, you keep the flame of God’s remembrance burning in your heart. You shall be healed. The grandeur of your soul will shine forth. The suffering of your body will depart.” The enchanting words of the Master healed his inner wounds. The inspired hope of the Guru enlivened him. It gave him a new life, a new vision. He was trans-figured, physically, mentally and spiritually. He began to be respected as a dervish, who kept the Light of the Master burning for long at Dipalpur. The temple which Nuri built still stands. Not far away from the peepal tree and the shrine is the grave of dervish Nuri.

Sannyasi’s Individualism

In Dipalpur there lived a sannyasi who boasted of his powers to bless and curse people. Guru Nanak met him and asked him, what was the purpose of his life as a sannyasi (Hindu monk). The sannyasi said: “A sannyasi should renounce his home and family, renounce all desires and perform penance.”24 “But,” said Guru Nanak, “as long as you live in the bondage of ambitions and desires of occult powers, you cannot be a true monk. Only when you have controlled all your destructive passions and ambitions, can you become a sannyasin, in the true sense of the word.”25

“But you are also wearing the robes of an Udasi (recluse.) May I know what is the creed of an Udasi ?” asked the sannvasi. Said Guru Nanak, “An Udasi is a missionary who does not renounce the world. He lives in the world and yet remains completely detached from it. He does not consider anything to be his own. Everything he has is the gift of God and he uses it for the creatures of God, without letting his ‘I and mine’ involved in it.26 He is a seeker of Truth and God, and to that extent he is an individualist. But individualism is not his creed. He lives in society and for the society. As an individual he is a Sikh. He meets other Sikhs for more knowledge and enlightenment and meeting of two Sikhs “communion with holiness” (Sadh Sangat) Where there are three, four, or five Sikhs, who are genuine seekers of truth, there is the Spirit of God.27 There is the Light and inspiration of God. A sannyasi remains a victim of individualism from first to last, and he remains cut off from society, but an Udasi Sikh is an individualist only so far as he makes efforts for self-perfection, but the purpose of his life is to serve God through humanity.” “The individualism of a sannyasi is his misfortune. For food he has to run to other people’s homes. For shelter he has to seek refuge in the homes of worldly people.”28 The sannyasi fell at the feet of the Guru, repented over his vanity and egoism and became the Guru’s disciple.

Sheikh Ibrahim : Second Meeting

While in this area, Guru Nanak visited three places not far from Dipalpur-Okara, Harrapa and Tibba Baba Nanak Sahib in Chak I (EB), now in Pakistan.29 Guru Nanak’s shrines commemorating his historical visit still exist in these places. He stopped for a few days with his friend and admirer Sheikh Ibrahim at Pakpattan. Unfortunately all the discourses of the two great personalities have not been recorded by history. But the subject must have been the revival of the spirit of the great Sheikh Farid, poet and mystic, whose couplets were on the lips of every Punjabi. Guru Nanak had already collected the Slokas and hymns of Sheikh Farid. They were sung in the Sikh shrines by the devotees, just as they were sung in the Chisti khanqas. To identify the best that was in Sikhism with the best that was in Islam, Guru Arjan included it in the Adi Granth.

Guru Nanak in Sindh

The people of Sindh were very religious, as they are even now. Yogis and Sufi dervishes exercised a great influence on the people of this place, and they were revered both by the Hindus and Muslims. While a detailed research work into the area might reveal many unknown places which were visited by Guru Nanak, the Janam Sakhis mention Shikarpur, Sukhar and Bhukhar. According to Janam Sakhi Bhai Mani Singh, the pirs of Sukkhar and Bhukkar had set up schools of Sufism as a rival school of the Multan pirs. Like them they performed penance and prayed to God for occult powers. Guru Nanak asked them to desist from this extremely narrow objective of religious life as it was neither the purpose for which Islam was established nor a noble purpose for any higher religion.30

From there Guru Nanak went to Shikarpur and on the outskirts of the city met a shepherd named Nur Nusrat. This pious looking shephered was impressed by the divine personality of the Guru. He milked some of his nanny-goats and offered the milk to Guru Nanak and Mardana. They drank the milk and Mardana asked him what he could do for him. The shepherd said: “I am a very poor man. I hear that the blessings of saints can even remove poverty.31 Pray for me that I may become rich so that I may be able to do something for the poor.” Guru Nanak asked Mardana to give spiritual instructions to Nur Nusrat, after the Master had told him that if he loves and worships God sincerely all his wishes would be granted.” Mardana instructed him, saying, “If you wish to be a disciple of Baba Nanak you must do three things: (1) Keep hair and beard, (2) Rise up early in the morning and contemplate the Word imparted to you by the True Guru now. (3) Serve the holy, the noble, the virtuous who come to you with reverence and devotion”.32

The next day a weaver named Daud brought a warm carpet which he had weaved with his own hands. Offering it to Baba Nanak, he said, “Honour me Master by sitting on this carpet and always use it for your personal use.” Said Guru Nanak, “This fragrant earth, with pleasant grass spread by nature on it is the only carpet I would like to use. I accept your gift, but I would be happy if you use it as I wish. There close by a bitch and her little ones are dying of cold. Spread this carpet on them, and bring them some food and milk. I shall be happy if you can do something to save them from dying of cold and hunger.”33 The weaver obeyed and felt blessed.

Here at Shikarpur lived a disciple of Sakhi Sarwar, a saint of Lahore of Ghuri period. His disciples are still known in Punjab as Sultani. He was performing chilha, continuous penance of forty days—and had acquired considerable popularity. Guru Nanak urged him to desist from the path of performing yogic penance for the sake of occult powers and to seriously aspire after the love and grace of God. After completing the tour of Sindh, where the Guru must have visited many places he came back to Talwandi.

Notes and References

  1. Janam Sakhi Bhai Mani Singh, say Guru Nanak covered and Southern journey in 12years. Janam SakhiMeharban suggests it was completed in about five years. Guru Nanak took about six to ten years to cover these two missionary journeys.
  2. In Purdtan Janam Sakhi he says, “Guru Nanak was with him up to Sultanpur, after that he parted.” Had he stopped at Sultanpur, Bibi Nanaki would have at once informed her father and mother.
  3. tab Baba ubhar mata de pairm paya, tab mata lagl bairag karan; sir cumios; akhyos: haun varl betu haun tudh uton varl; tere naven viton varl; tere darfan viton varl; , jithe tun phirdan, sain tis thaven viton varl; tud nihal kita mainu papan nu darsan dita. (P J (MSSII) f 81)
  4. tan Baba Mata ka hit dekh kai laga bairag karnai.; pher hasya. (ibid)
  5. Jab Kalu ne sudh ion pal, baisyo vehar tat mam ai; tat chin zln turangan pava, hvai arudh turan tab ava; pita bilok uthai dukh kandan, pad arbind karat bhai bandan, badva te utrion tatkala gar sion lagayio prem bisala. jan bahu bhukhe milio ahara. marte pyase payio bara, nlr bimocat locan dar te, gad gad bolio jae na gar te. (N.P. adh 5, 23—25)
  6. N.P. ut. adhy, J.M.S.

tab Duni Chand sui trimat pas lai gaya; akhyios, eh sui rakh, guru ditl hai, ate akhya haisu, ju age mang lenhge; tadon trimat akhya; eh parmesar ke; eh sui tere sath calai gi agai. tan Duni Chand akhya, ‘kya kariai?, tan trimat akhya, jah de ao. (P.J. p 83)

  1. tab Duni Chand sui pher lai aya, Babe pas; ae akhyos, eh sui mere pas age calne ki nahi, pherlao. tab Guru Babe akhya eh dhajan pahuncaven ga. (ibid)
  2. Duni Chand changed his house to Guru’s temple. It is close to Wazir Khan’s mosque and not far away from Delhi gate, in Lahore. During my life time, Bhai Harsa Singh nephew of Gyani Hazara Singh was the priest in charge of the temple. (Gyani Hazara Singh was maternal grandfather of Bhai Vir Singh) (Bhai Vir Singh G.N.C p 490)
  3. Sultanpur vicdi Vairowal, Jallalabad vicdon, Kidyan Pathana dian vie ae nikle. Othe pathan lok murid kltyas. (P.J. (MSSII) f 93)
  4. jo dil milya so mil rehya milya kehiai re sol je bahutera lociai, batin mel na hoi

panavadi hoe ghar, Khar sar na jane, rasyia hovai musak ka tab phul pachane. (Guru Nanak Tilang P 724. quoted by P.J. ibid)

  1. Saido Sikh bent! kiti: akhyos ji, sare sehar vie koi jaga nahi si denda, is badhi thaud diti, tis kian vastu bhi gavaiyan, ik jhugi te manji thi so bhi dhah bhan calyo, oske bab kya varti. Bhai Saido who was with Guru Nanak said: He was the only man who have us shelter, You have deprived him of all that he had, you have broken to pieces his cot and his cottage. Just think of the miserable plight of the poor man. (P.J. (MSS II) f 163)
  2. us jhugi ke mehal usare hain, us manjike palangh hoe hain. (ibid)
  3. Baba ji te Mardana te Bala tine Sialkot di ber heth jae baithe; tan Guru Nanak ji Mardane un ik taka dita ate kahya: Mardanya ik paise da sac te ik paise da jhuth kharid lyao, te ik paise da sac lyao. (J.M.S. (MSS) f 312)

us ne taka apne pas rekh lya te kagat te likh dita jo marh sac te jiwan jhuth. (ibid)

  1. The Gurdwara lies in the western skirts of Sialkot City at a distance of about one furlong from Sialkot-Daska Road. The baoli Sahib (a large well with a flight of steps descending down to the water level) was built in memory of Guru Nanak who visited the place on his return from Afghanistan. Mohammed Waliullah Khan: Sikh Shrines in Pakistan:
  2. T.G.K p

Khazan Singh: History and Philosophy of Sikh Religion Vol I p 75

  1. asan no mile ga tan ion tarl lehnge jion dudh upron malai tar laid! hai. (P. J. (MSSII) f)
  2. Jan Mitha asan nu mile ga tan ion nicod lehange jion nimbu vicon ras nicod idida hai. (ibid)
  3. tan Mian Mitha bolya: dudh ka kuch na javaiga milai utari jae gi ate nimbu nicodya phog hove ga. (ibid)
  4. aval nau khuda da, duja nabi rasul, nanak kalma je padhe tan dargah paveh Kabul (ibid)
  5. aval nau khudae da dar darwan rasul Sheikha niat ras kar tan dargah pavai Kabul (ibid)
  6. pothi puran kamaiai bhau vatl ta tan palai sac bhujhan an jalaiai eh tel diva ion jale (Sri Rag)
  7. ibid p
  8. According to Janam Sakhi Bhai Mani Singh and Puratan Janam Sakhi Guru Nanak asked the leper to allow them to rest for the night in his cottage; The leper Nuri answered: Sire, even the animals run away from me. Blessed am I that by the grace of God I have today seen the face of a man near my cottage. (P.J. p 65)

Enroute to Multan, Baba Nanak stayed at Dipalpur under a withered pipal tree which, however turned green, produced leaves and blossoms to provide shade to Baba Sahib. At this very place a leper named Nuri was also cured. The pipal tree is still green and Nuri’s grave can also be seen nearby. The Gurdwara built here is known as Nanakyana. (M. Waliullah Khan: Sikh Shrines in Pakistan p 12)

  1. us kahya: ghar bar chadna ar sarir de ras chadne, ar tap karna so ihi sannyas hai (J.M.S (MSS) f)
  2. jab lag asa ka bandh pada hai tab lag sannyas nahi hota ate jab ride kian vasna khai hovai tu sannyasi hota hai (ibid)
  3. us kahya Udasi da ki dharm hai? Babe kahya: jagat di vartan sabh rakhanl, ar apni na janam, vahguru ji di janani; ar jagyasa sada vahguru di rakhanl (ibid)
  4. je jagyasi ikela hota hai tan us ka nam sikh hota hai; are sada parmesvar nal judya rehta hai, ar je doe hote hain ta oh apas mai carca karte hain so tis ka nam sadh sangat hai; ate je tin car pane ikathe hote hain, tan parmesar ki katha ar kirtan hota hai. tan oh gurmukh guru ka rup hote hain. (ibid)
  5. sannyasi ikela hi bhala ate je dusra us ke sath hota hai tan oh grehsthl kahita hai, so khavan ar plvan kar prmesvar bhul janda hai (ibid)
  6. Gurdwara Nanak Jagir: Tehsil Okara: This place is said to have been visited by Guru Nanak. The present gurdwara was later built to commemorate the event. Repairs to gurdwara had been carried out by the Rehabilitation Department, Government of Pakistan.

Gurdwara Nanaksar at Harappa: Guru Nanak during one of his journeys went to Harappa. The ruler of this place was a tyrant and injustice prevailed in the country. Guru Nanak advised him to be merciful and kind to his subjects- During this visit the Guru stayed under a Jand tree and distributed water among those present there. A gurdwara and a tank were constructed here to commemorate the event.

Gurdwara Tibba Baba Nanak Sahib at Chak IjEB, Tahsil Okara: Guru Nanak is said to have visited and stayed at this place. A fair used to be held here annually. (M. Waliullah Khan: Sikh Shrines in Pakistan p:)

  1. J.M.S (MSS) f
  2. ik Nur Nusrat nam rain bakrlan carda si su us Babe nu vekh kar lota dudh da age an rakhya ar Sri Babe ji ne kahya ke Mardanya dudh plo tan Mardane dudh dudh pita ar Mardane kehya ki bhai tun kis bhavni kar dudh lyaya tan us akhya: mai dhan hin bahut dukh paya hai, mai sunya hai ke fakir patsayyan bakshsde hain. (ibid f)
  3. (i) Sir par kes rakhne

(ii)   pichli rat da jagna te sver same satnam da jap japna.

(iii)  sadh sant aunde jande di seva tehal karni

  1. ik Daud julaha si so oh galica banae kar lyaya ar Babe ji nu dekh kar kahya heth vachaiai; tan Babe kahya; Maharaj aisa galica dhrti da galica vichaya hai jo kade purana nahi hunda; eh kuti jo sui pai hai, ar sit kal pal kambdi hai so in jalica is upar pau te curi nit is nu khavaya kar. (J.M.S. (MSS) f)