Turban- the pride of a sikh

A Sikh wearing a Turban

The turban or "pagri" often shortened to "pag" or "dastar" are different words in various dialect for the same article. All these words refer to the garment worn by both men and women to cover their heads. It is a headdress consisting of a long scarf-like single piece of cloth wound round the head or sometimes an inner "hat" or patka. Traditionally in India, the turban was only worn by men of high status in society; men of low status or of lower castes were not allowed or could not afford to wear a turban.

Although the keeping of unshorn hair was mandated by Guru Gobind Singh as one of the Five K's or five articles of faith, it has long been closely associated with Sikhism since the very beginning of Sikhi in 1469. Sikhism is the only religion in the world in which wearing a turban is mandatory for all adult males. Vast majority of people who wear turbans in the Western countries are Sikhs. The Sikh pagdi (ਪਗੜੀ) is also called dastaar (ਦਸਤਾਰ), which is a more respectful word in Punjabi for the turban.

Sikhs are famous for their many and distinctive turbans. Traditionally, the turban represents respectability, and has long been an item once reserved for nobility only. During the Mughal domination of India, only the Muslims were allowed to wear a turban. All non-muslims were strictly barred from wearing a pagri.

Guru Gobind Singh, in defiance of this infringement by the Mughals asked all of his Sikhs to wear the turban. This was to be worn in recognition of the high moral standards that he had charted for his Khalsafollowers. He wanted his Khalsa to be different and to be determined "to stand out from the rest of the world" and to follow the unique path that had been set out by the Sikh Gurus. Thus, a turbaned Sikh has always stood out from the crowd, as the Guru intended; for he wanted his 'Saint-Soldiers' to not only be easily recognizable, but easily found as well.

More appropriately known in the Panjab as a dastaar, the Sikh turban is an article of faith which was made mandatory by the founder of theKhalsa. All baptised male Sikhs are required to wear a Dastaar. Though not required to wear a turban many Sikh Kaurs (women) also choose to wear a turban. For the Khalsa, the turban is not to be regarded as merely an item of cultural paraphernalia.

• See also International Turban Day

Importance of the turban in Sikhism

"The turban is our Guru's gift to us. It is how we crown ourselves as the Singhs and Kaurs who sit on the throne of commitment to our own higher consciousness. For men and women alike, this projective identity conveys royalty, grace, and uniqueness. It is a signal to others that we live in the image of Infinity and are dedicated to serving all. The turban doesn't represent anything except complete commitment. When you choose to stand out by tying your turban, you stand fearlessly as one single person standing out from six billion people. It is a most outstanding act." quoted from Sikhnet.When a Sikh man or woman dons a turban, the turban ceases to be just a band of cloth; for it becomes one and the same with the Sikh's head. The turban, as well as the four other articles of faith worn by Sikhs, has an immense spiritual and temporal significance. While the symbolism associated with wearing a turban are many — sovereignty, dedication, self-respect, courage and piety, but!, the main reason that Sikhs wear a turban is to show--their love, obedience and respect for the founder of the Khalsa Guru Gobind Singh.

Sikh men commonly wear a peaked turban that serves partly to cover their long hair, which is never cut out of respect for God's creation. Devout Sikhs also do not cut their beards.

Water painting of a Sikh Woman with a Turban and chuunee. Picture by RM Singh, Tribune

Historical Background

Turban is and has been an inseparable part of a Sikh's life. Since about 1500 and the time of Guru Nanak Dev *1, the founder ofSikhism, Sikhs have been wearing the turban.

Guru Gobind Singh says,

"Kangha dono vakt kar, paag chune kar bandhai."

Translation: "Comb your hair twice a day and tie your turban carefully, turn by turn."

Several ancient Sikh documents refer to the order of Guru Gobind Singh about wearing the five Ks. Bhai Rattan Singh Bhangu is one of the most famous ancient Sikh historians. He is the author of "Sri Gur Panth Parkash" which he wrote almost two centuries ago. He writes,

"Doi vele utth bandhyo dastare, pahar aatth rakhyo shastar sambhare | . . . Kesan ki kijo pritpal, nah(i) ustran se katyo vaal |"

Translation: "Tie your turban twice a day and carefully wear weapons 24 hours a day....

Take good care of your hair. Do not cut your hair."

("Sri Gur Granth Parkash" by Bhai Rattan Singh Bhangu, page 78)

The Sikh Gurus sought to end all caste distinctions and vehemently opposed stratification of society by any means. They diligently worked to create an egalitarian society dedicated to justice and equality. The turban is certainly a gift of love from the founders of the Sikh religion and is symbolic of sovereignty that is of Divine concession.

According to Sirdar Kapur Singh, a Sikh theologian and statesman, "When asked by Captain Murray, the British Charge-de-affairs at Ludhiana in about 1830, for the captain's gallant mind was then wholly preoccupied with the Doctrine of Legitimacy, recently evolved or rediscovered by European statesmen at the Congress at Vienna, as to from what source the Sikhs derived their claim to earthly sovereignty, for the rights of treaty or lawful succession they had none; Bhai Rattan Singh Bhangu [a Sikh historian], replied promptly, 'The Sikhs' right to earthly sovereignty is based on the Will of God as authenticated by the Guru, and therefore, other inferior sanctions are unnecessary.'" (Parasaraprasna, by Kapur Singh, Guru Nanak Dev University, Amritsar, 1989, p. 130-131.)

“Having met the Guru, I have put on a tall plumed Turban”. (GGS – Page 74) “Charming are our unshorn Hair, with a Turban on head”. (GGS – Page 659)

“Let living in His presence, with mind rid of impurities be your discipline. Keep the God-given body intact and with a Turban donned on your head”. (GGS–Page 1084)

(*1 Refer to Dr. Trilochan Singh's "Biography of Guru Nanak Dev.")

Holiness and Spirituality

Sikh man with a Turban in the British Police. Picture by RM Singh, Tribune

Turban is a symbol of spirituality and holiness in Sikhism. When Guru Amar Das left for heavenly abode, his elder son Pirthi Chand wore a special turban which is usually born by an elder son when his father passes away. At that time Guru Arjan Dev was honored with the turban of Guruship.

Marne di pag Pirthiye badhi. Guriyaee pag Arjan Ladhi.

("Partakh Hari," Jiwni Guru Arjan Dev Ji, by Principal Satbir Singh)

Guru Angad Dev ji honored Guru Amar Das ji with a turban (Siropa) when he was made the Guru. Similarly, the Turban (Dastaar) has remained the key aspect in a Sikh's honour. Those who have selflessly served the community are honoured with Turbans.

"Tthande khuhu naike pag visar(i) aya sir(i) nangai

Ghar vich ranna(n) kamlia(n) dhussi liti dekh(i) kudhange "

(Vara(n) Bhai Gurdas, Var 32, pauri 19)

"A person, after taking a bath at the well during winter time, forgot his turban at the well and came home bareheaded.

When the women saw him at home without a turban, they thought someone had died and they started to cry."

There are many Punjabi idioms and proverbs that describe how important a turban is in one's life.

Pag Vatauni (Exchange of Turban)

People in Punjab have been and still do exchange turbans with closest friends. Once they exchange turbans they become friends for life and forge a permanent relationship. They take a solemn pledge to share their joys and sorrows under all circumstances. Exchanging turbans is a glue that can bind two individuals or familes together for generations.

Turban as a Symbol of Responsibility

People who have lived in India would know the turban tying ceremony known as Rasam Pagri (Turban Tying Ceremony). This ceremony takes place once a man passes away and his oldest son takes over the family responsibilities by tying his turban in front of a large gathering. It signifies that now he has shouldered the responsibility of his father and he is the head of the family.

Turban and Sikh Military Life

Turban of Sikh Soldier in the Indian President's personal guard. Picture by RM Singh, Tribune

The Turban is a symbol of honor and self-respect. The Sikh Army fought their last major battle against the British in 1845. All the Sikh soldiers and generals were wearing turbans at that time. Shah Muhammad, a great Punjabi poet and historian, who witnessed that war, writes:

"Pishe baitth sardara(n) Gurmatta kita, Koi akal da karo ilaj yaro. Sherh burshia(n) di sade pesh ayee, Pag dahrhia(n) di rakho laaj yaro."

"The Sikh chiefs took a unanimous and firm religious decision (Gurmatta), that they should have sense enough to judge the tenor of Maharani Jinda(n) Kaur and the crafty Britishers. They said that they were facing a very shrewed enemy and it was high time for them to save their honor because they were wearing turbans and beards." (both symbols of self-respect).

Sikh soldiers refused to wear helmets during World War I and World War II. They fought instead withturbans on their heads. A Sikh (Khalsa) is supposed to be fearless. Wearing a helmet is admitting fear of death. Many Sikhs received the Victoria Cross, often postumusly awarded, which is the most prestigeous gallantry award of the British army.

Many Sikhs refused to remove their turban even in jails. Bhai Randhir Singh, a widely respected Sikh preacher, scholar and a freedom fighter had to undergo a fast to win his right to wear his turban while in prison.

High Moral Values

Sikh history is full of facts that men and women of other faiths such as Hindus and Muslims felt safe when there was a Sikh around them. They felt secure from invaders and other people when Khalsa was around. The woman or the oppressed would feel safe and sound under the protection of "khalsa". It was a common saying in Punjab:

"Aye nihang, booha khol de nishang"

"The Nihangs (Sikhs) are at the door. Dear woman! go ahead open the door without any fear whatsoever."

In the ancient times, the Sikh men had to fight tough battles with the rulers. They moved from village to village at night. Sometimes they had to hide. Women folks had a very high degree of trust in the Nihangs, Sikhs who can be clearly identified by their turban and beard. Women knew that the Nihang Sikhs were of high moral character and never mistreated or molested women. So they fed them and helped them in whatever way they could.

Symbol of Zeal and Courage

Maharaja Dalip Singh Picture from Sikh-Info.com

There are many references in the Sikh history that describe how Guru Gobind Singh personally tied beautiful dumalas (turbans) on the heads of both his elder sons Baba Ajit Singh and Baba Jujhar Singh and how he personally gave them arms, decorated them like bridegrooms, and sent them to the battlefield at Chamkaur Sahib where they both received martyrdom. When the Sikhs go to an agitation (morcha), they usually wear a safforn color turban which is a symbol of sacrifice and martyrdom. When Sant Jarnail Singh Bhindranwalle courted his arrest, he wore a safforn color turban. Beauty:

"khoob teri pagri, meethae tere bolo"

In the ancient Egyptian civilization turban was an ornamental head dress. They called it pjr from which is perhaps derived the word "pugree" commonly used in India and other Asian countries.

Kingly Turban

Sign of Sardari.

It was meant for only kings. Miniorities were not allowed to wear turban and kirpan. "och dumalra" Most Respectful

Bare head is not considered appropriate as per gurbani: "ud ud ravaa jhaate paaye, vekhe log hasae ghar jaaye"

Identity:

It provides Sikhs a unique identity. You will see only sikhs wearing turban in western countries.

If a Sikhs likes to become one with his/her Guru, he/she must look like a Guru (wear a turban). Guru Gobind Singh has said, "Khalsa mero roop hai khaas. Khalse me hau karo niwas."

Translation: Khalsa (Sikh) is a true picture of mine. I live in a Khalsa. According to the historical accounts, Guru Gobind Singh tied almost 18 inches high dumala (turban) just before he left for heavenly abode.

Article by Piara Singh Sambhi

Poster issued by US Department Of Justice to explain Sikh head coverings

TURBAN derived from the ancient Persian word dulband through the Turkishtarbush, is a long scarf wrapped around the head. It is a common head-dress for men in Middle Eastern and South-Asian countries. As a form of head-dress, it is of semitic origin and was an essential part of the Israeli High Priest’s uniform in Moses’ day, 1300 BC, as stated in the Old Testament (Exodus, 28: 4). In India, it is to be seen as worn by men depicted in the Ajanta caves (200 BC) and on the Sanchi Gateway (150 BC). Traditionally, wearing of turban was a sign of holiness, and frequently, its size, material and style indicated the position and rank of the wearer.

The Sanskrit word pak, from which the Punjabi pagg, or turban, is obviously derived, stands for maturity and greyness of hair. Punjabi idiom and usage also testify to the importance of turban as a symbol of respectability. For example, pagg di laj rakkhna, literally to maintain the honour of the turban, means to behave in asocially proper manner; pagg lahuna, literally to knock off the turban, means to insult; and pag vatauna, literally to exchange turbans, signifies the transformation of friendship into brotherhood vowing fraternal love and loyalty. Until recent times wearing of a head-dress, turban or cap, usually of the former, by all men from boyhood onwards was almost universal in the Punjab. Even now customs persist preserving the importance of turban in Punjabi society and culture. A bridegroom, irrespective of the religious tradition he belongs to, would as a rule wear a turban on his wedding day. A turban is ceremonially presented to and worn by the son at the end of the obsequies in honour of a deceased parent. Turban is the coveted prize during wrestling matches.

While other communities in the Punjab have gradually discarded the wearing of turban generally under the influence of western culture, for theSikhs it has a religious significance. In fact, along with untrimmed hair, turban has become a distinguishing feature of the Sikh male the world over. The Gurus wore turbans, and their disciples naturally followed them. Guru Arjan (1563-1606) describing a true man of God had mentioned turban being a part of an ideal appearance (GG, 1084). By the time of the Sixth Master, Guru Hargobind (1595-1644), turban wearing Sikhs began to think themselves equals of the be turbaned ruling class, the Mughals. When in 1699, Guru Gobind Singh (1666-1708) manifested the Khalsa; he included the kesh or hair, and kangha or comb, among the five K’s or mandatory symbols of the faith to be worn by all Sikhs.

Turban, being essential to keep the hair neatly tied up, thus became an obligatory item of dress for the Sikh male. The women continued to keep their hair combed downwards and covered with a flowing scarf, although some of them particularly those joining the fighting Nihang order, also donned turbans like the males. The use of a cap or tarbush below the turban is not permitted the Sikhs. Instead, a shorter and lighter piece of cloth is normally used as an under-turban. The shape or style and colour of the turban allow for individual taste.

However, particular styles and colours have come to be adopted by followers of certain sects. The Nihangs, for instance, carry blue or yellow turbans spun around their heads in a conical shape, whereas the Namdharis invariably wear white in a flat, coif-like style. The newly-emerged community of American Sikhs has also taken to white headgear for men as well as for women. The Nirmalas wear ochre and members of the political party, the Akali Dal, generally deep blue or black. A style becoming popular with the youth is the turban wrapped a bit bulkily, but sprucely, to a sharp, high frontal point, imparting to it a regal look. This came from the court of the Sikh Maharaja of Patiala. Another distinctive mode is marked by the Sikh army soldier’s turban with its neatly arranged emphatic folds. Geography demarcates turban styles too, more among the common people.

For Sikhs, the use of turban excludes the wearing of a cap. In India, Sikh riders of motorcycles are exempt from wearing crash helmets. Similarly, a Sikh soldier would not wear a steel helmet even under shelling or firing. However, in some foreign countries the compulsion of wearing a turban, like the wearing of long, untrimmed hair, has sometimes led to the Sikhs being placed in a position of conflict with employers or even governments whose rules or laws require the wearing of a cap or helmet.

The turban being religiously obligatory for the Sikhs, a more tolerant view has begun to be taken recently. For example, the Motor Cycle Crash Helmets (Religious Exemption) Act passed in British Parliament in 1976 exempts “any follower of the Sikh religion while he is wearing a turban” from having to wear a crash helmet. Similarly, the highest court of the country in the United Kingdom, the House of Lords, has ruled that Sikh drivers and conductors of public vehicles are not to be compelled to wear caps. Similarly in Canada in 1986 Sikhs in Metro Toronto Police were permitted to wear turbans while on duty, and since 1990 turbaned Sikhs may join The Royal Canadian Mounted Police (RCMP

ਬਾਬਾ ਦੀਪ ਸਿੰਘ ਜੀ ਸ਼ਹੀਦ
बाबा दीप सिंह जी शहीद
بابا دیپ سنگھ جی شہید 

Baba Deep Singh was born in 1682 to a Sikh couple,
 Bhagata(father) and Jioni(mother). He lived in the ਵਿਲ੍ਲਾਗੇ
of Pohuwind in the district of Amritsar.

He went to Anandpur on the day of Vaisakhi in 1699, where he was baptized as Khalsa by Guru Gobind Singh. Deep Singh took Khande di Pahul or Amrit Sanchar (ceremonial initiation into Khalsa). As a youth, he spent considerable time in close companionship of Guru Gobind Singh. He started learning weaponry, riding and other martial skills. From Bhai Mani Singh, he began learning, reading and writing Gurmukhi and the interpretation of the Gurus' words. After spending two years at Anandpur, he returned to his village in 1702 and married and settled down. He was summoned byGuru Gobind Singh at Talwandi Sabo in 1705, where he helped Bhai Mani Singh in making copies of the Guru Granth Sahib. Before departing for Deccan, Guru Gobind Singh installed him as the caretaker of Gurdwara Damdama Sahib.

Warrior

Misldar

In 1709, Baba Deep Singh joined Banda Bahadur during the assaults on the towns of Sadhaura and Sirhind. In 1733, Nawab Kapur Singhappointed him a leader of an armed squad(jatha). On the Vaisakhi of 1748, at the meeting of the Sarbat Khalsa in Amritsar, the 65 jathas of the Dal Khalsa were reorganized into twelve Misls. Baba Deep Singh was entrusted with the Leadership of the Shaheedan Misl.

The Demolition of the Harimandir Sahib

In April 1757, Ahmad Shah Durrani raided Northern India for the fourth time. While he was on his way back to Kabul from Delhi with precious booty and young men and women as captives, the Sikhs made a plan to relieve him of the valuables and free the captives. The squad of babaDeep Singh was deployed near Kurukshetra. His squad freed a large number of prisoners and raided Durrani's considerable treasury. On his arrival in Lahore, Durrani, embittered by his loss, ordered the demolition of the Harimandir Sahib. The shrine was blown up and the sacred pool filled with the entrails of slaughtered cows. Durrani assigned the Punjab region to his son, Prince Timur Shah, and left him a force of ten thousand men under General Jahan Khan.

Baba Deep Singh, aged 75-years old, felt that it was up to him to atone for the sin of having let the Afghans desecrate the shrine. He emerged from scholastic retirement (he had been making copies of the Guru Granth Sahib), and declared to a congregation at Damdama Sahib that he intended to rebuild the temple. Five hundred men came forward to go with him. Deep Singh offered prayers before starting for Amritsar: "May my head fall at the Darbar Sahib." As he went from hamlet to hamlet, many villagers joined him. By the time baba Deep Singh reached Tarn Taran Sahib, ten miles from Amritsar, over five thousand peasants armed with hatchets, swords, and spears accompanied him.

Martyrdom - Two Versions

According to the Sikh legend, Baba Deep Singh had vowed to avenge the desecration of the Golden Temple by the Afghan army. In 1757, he led an army to defend the Golden Temple. The Sikhs and the Afghans clashed, in the battle of Amritsar, at the village of Gohalwar on November 11, 1757, and in the ensuing conflict Baba Deep Singh was decapitated.

• • • Version One***

The first version has it that Deep Singh continued to fight after having been decapitated, slaying his enemies with his head in one hand and his sword in the other. In this version, only upon reaching the sacred city of Amritsar did he stop and finally die. This tale recalls the words of the first Guru, Guru Nanak Dev Ji:

Shouldst thou wish to play the game of love,
come unto my Path with thy head on thy palm.
And, once you step unto this path,
You may well give up thy head, rather than the cause.

Version Two

In the other version it is said

 "Fighting bravely Singhs pushed the army back and reached village Chabba where General Attal Khan came forward and inflicted a blow on Baba Deep Singh ji which made his neck lean to one side. A Sikh reminded him, "You had resolved to reach the periphery of the pool." On hearing the talk of the Sikh, he supported his head with his left hand and removing the enemies from his way with the strokes of his double-edged sword with his right hand, reached the periphery of Harmindar Sahib where he breathed his last. The Singhs celebrated the Bandhi-Sor Divas of 1757 A.D. in Harminder Sahib".

The Sikhs recovered their prestige by defeating the Afghan army and the latter were forced to flee.

The spot where the legend Baba Deep Singh's head fell is marked in the Golden Temple complex, and Sikhs from around the world pay their respects there. Baba Deep Singh's 30 kg Khanda (double-edged sword), which he used in his final battle, is still preserved atTakht Sri Hazur Sahib, one of the five centers of temporal Sikh authority.

Satgur Nanak Pargateya Mitti Dhund Jag Chanan Hova Brief History of Sri Guru Nanak Dev Ji

ਸ੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ
श्री गुरु नानक देव जी
سری گرو نانک دو جی 

"Me, the bard out of work,
 the Lord has applied to His 
service. In the very beginning 
He gave me the order to sing 
His praises night and day. 
The Master summoned the
 minstrel to His True Court. 
He clothed me with the robe
 of His true honour and eulogy. 
Since then the True Name had 
become my ambrosial food. 
They, who under the Guru's 
instruction, eat this food to their 
satisfaction, obtain peace.
 By singing the Guru's hymns,
I, the minstrel spread the Lord's glory.
 Nanak, by praising the True Name,
 I have obtained the perfect Lord."
 (Guru Nanak, Pauri, pg. 150)

Guru Nanak (Gurmukhi: ਗੁਰੂ ਨਾਨਕ, Devanagari: गुरु नानक  )
 (Saturday 10 November1469 - Monday 22 September, 1539),

 the founder ofSikhism and the first of the ten Gurus of the Sikhs, was born in the village of
 Talwandi.Also called Rai Bhoe-ki Talwandi, the village now known as Nankana Sahib,
 is near Lahore in present-day Pakistan. He was born, according to all ancient Sikh records,
 in the early morning of the third day of the light half of the month of Baisakh (April - May)
 in the year 1469; this is believed to be Saturday 15 April 1469. However, theSikhs now
 celebrate this auspicious event each year on the full moon day in November; consequently,
 the date in November changes from one year to another Before Guru Nanak departed for
 his heavenly abode in 1539, his name had travelled not only throughout India's north, south,
 east and west, but also far beyond into Arabia, Mesopotamia (Iraq), Ceylon (Sri Lanka),
 Afghanistan, Turkey, Burma and Tibet.

The name "Nanak" was used by all subsequent Gurus who wrote any sacred text in the
 Sikh holy scripture called the Guru Granth Sahib. So the second Sikh Guru, Guru Angad
 is also called the "Second Nanak" or "Nanak II". It is believed by the Sikhs that all subsequent
 Gurus carried the same message as that of Guru Nanak and so they have used the name
 "Nanak" in their holy text instead of their own name and hence are all referred to as the
 "Light of Nanak."Guru Nanak also called Satguru Nanak, Baba Nanak, Nanak Shah Faqir,
 Bhagat Nanak, Nanak Kalandar etc. by different people of religions and Cults.

Bhai Gurdas ji's summary

ਸੁਣੀ ਪੁਕਾਰ ਦਾਤਾਰ ਪ੍ਰਭੁ ਗੁਰੁ ਨਾਨਕ ਜਗ ਮਾਹਿ ਪਠਾਇਆ || ਚਰਨ ਧੋਇ ਰਹਰਾਸਿ ਕਰਿ ਚਰਣਾਮ੍ਰਿਤ ਸਿੱਖਾਂ ਪੀਲਾਇਆ ||

ਪਾਰਬ੍ਰਹਮ ਪੂਰਨ ਬ੍ਰਹਮ ਕਲਿਜੁਗ ਅੰਦਰ ਇਕ ਦਿਖਾਇਆ || ਚਾਰੇ ਪੈਰ ਧਰਮ ਦੇ ਚਾਰਿ ਵਰਨ ਇਕ ਵਰਨੁ ਕਰਾਇਆ || 

ਰਾਣਾ ਰੰਕ ਬਰਾਬਰੀ ਪੈਰੀ ਪਵਣਾ ਜਗਿ ਵਰਤਾਇਆ | ਉਲਟਾ ਖੇਲੁ ਪਿਰੰਮ ਦਾ ਪੈਰਾਂ ਉਪਰਿ ਸੀਸ ਨਿਵਾਇਆ || 

ਕਲਿਜੁਗ ਬਾਬੇ ਤਾਰਿਆ ਸਤਿਨਾਮੁ ਪੜ੍ਹਿ ਮੰਤ੍ਰ ਸੁਣਾਇਆ || ਕਲਿ ਤਾਰਣਿ ਗੁਰੁ ਨਾਨਕ ਆਇਆ ||੨੩|| ਵਾਰ ੧ ||

The Provider Lord listened to the cries, Guru Nanak descended into this world. 

Washing His feet and praising God, he got his Sikhs to drink the ambrosial nectar. 

In this Dark Age, he showed all gods to be just one. 

The four feet of Dharma, the four castes were converted into one. 

Equality of the King and beggar, he spread the custom of being humble. 

Reversed is the game of the beloved; the egotist high heads bowed to the feet. 

Baba Nanak rescued this Dark Age; read ‘satnam’ and recited the mantar. 

Guru Nanak came to redeem this Dark Age of Kaljug. Bhai Gurdas - Vaar 1 pauri 23

 He was born to a simple Hindu family. His father Mehta (Kalu) kalian  Das was an 

accountant in the employment of the local Muslim authorities. From an early age 
Guru Nanak made friends with both Hindu and Muslim children and was very inquisitive
 about the meaning of life. At the age of six he was sent to the village school teacher for
schooling in reading and writing in Hindi and mathematics. He was then schooled in the
 study of Muslim literature and learned Persian and Arabic. He was an unusually gifted child
 who learned quickly and often question his teachers. At age 13 it was time for Guru Nanak
 to be invested with the sacred thread according to the traditional Hindu custom
. At the ceremony which was attended by family and friends and to the disappointment
of his family Guru Nanak refused to accept the sacred cotton thread from the Hindu priest.
 He sang the following poem;
"Let mercy be the cotton, contentment the thread, Continence the knot and truth
 the twist. O priest! If you have such a thread, Do give it to me. It'll not wear out,
 nor get soiled, nor burnt, nor lost. Says Nanak, blessed are those who go
 about wearing such a thread" (Rag Asa)

On another occasion, Guru Nanak Dev Ji was sent to graze the buffaloes in the pastures 
and he fell asleep under the shade of a tree. As the sun rose higher, the shadow moved away. 
The rays of the hot summer sun began to fall on his face. A big cobra came at that place 
and provided shadow with its hood over the face of the Divine Master. Rai Bular happened
 to be passing by that side with his attendants. When he saw this strange scene, 
he was convinced that Guru Nanak Dev Ji is not an ordinary man. God had sent him to
 this world. Rai Bular then touched the Guru's feet in great reverence and thus became 
his disciple and now there a gurudwara stands known as Kiara Sahib. 
As a young man herding the family cattle, Guru Nanak would spend long hours absorbed in
 meditation and in religious discussions with Muslim and Hindu holy men who lived in the
 forests surrounding the village. Thinking that if bound in marriage Guru Nanak might start 
taking interest in household affairs a suitable match was found for him. At age 16 he was 
married to Sulakhani daughter of a pious merchant. Guru Nanak did not object as he felt 
that married life did not conflict with spiritual pursuits
.Guru Nanak was happily married,he loved his wife and eventually had two sons 
Sri Chand in 1494 and Lakshmi Chand three years later.Now that he had a family
of his own Guru Nanak was persuaded by his parents to take a job as an accountant in
charge of the stores of the Muslim governor of Sultanpur Daulat Khan Lodi. Guru Nanak
agreed and was joined by his family and an old Muslim childhood friend Mardana, a
musician by profession. Guru Nanak would work during the days, but early in the mornings
 and late at nights, he would meditate and sing hymns accompanied by Mardana on the
 rabab ( a string instrument). These sessions attracted a lot of attention and many people
 started joining the two.Early one morning accompanied by Mardana, Guru Nanak went to
 the river Bain for his bath.After plunging into the river, Guru Nanak did not surface and it
was reported that he must have drowned.The villagers searched everywhere, but their was
 no trace of him. Guru Nanak was in holy communion with God. The Lord God revealed
 himself to Guru Nanak and enlightened him. In praise of the Lord, Guru Nanak uttered;

"There is but One God, His name is Truth, He is the Creator, He fears none, he is
 without hate,He never dies, He is beyond the cycle of births and death, He is self
 illuminated, He is realized by the kindness of the True Guru. He was True in the
 beginning, He was True when the ages commenced and has ever been True,
 He is also True now." (Japji)

These words are enshrined at the beginning of the Sikh Holy Scriptures, the Guru Granth Sahib.
Guru Nanak did not believe in a Trinity of Gods, or the belief that God can be born into human
 form. After three days Guru Nanak appeared at the same spot from where he had disappeared. 

He was no longer the same person he had been, there was a divine light in his eyes and his
face was resplendent. He remained in a trance and said nothing. He gave up his job and
 distributed all of his belongings to the poor. When he finally broke his silence he uttered
 "There is no Hindu,no Muslim". Daulat Khan asked what he meant when he said to
 Guru Nanak, "Perhaps the Hindus were no longer Hindus but the Muslims remain devout to
 their faith." Guru Nanak replied,
"Let God's grace be the mosque, and devotion the prayer mat. Let the Quran be the
 good conduct.Let modesty be compassion, good manners fasting, you should be
 a Muslim the like of this. Let good deeds be your Kaaba and truth be your mentor.
 Your Kalma be your creed and prayer, God would then vindicate your honour." (Majh)

Guru Nanak was thirty years old at this time in 1499. The next stage of his life began with
 extensive travels to spread the message of God. Accompanied by his Muslim rabab player
 Mardana for company, Guru Nanak undertook long journeys to convey his message to the
 people in the form of musical hymns. Guru Nanak choose this medium to propagate his
 message because it was easily understood by the population of the time. Wherever he
 traveled he used the local language to convey his message to the people. He traveled
throughout the Indian Subcontinent and further east, west, and north to spread his mission.
Wherever he went he set up local cells called manjis, where his followers could gather to recite
 hymns and meditate.

Once when Guru Nanak came to the small town of Saidpur in West Punjab he choose to stay 
there with Lalo, a low caste carpenter. At the same time the local chief of the town Malik Bhago
, who was quite wealthy and a very proud man was holding a feast to which all holy men were
 invited. When Malik Bhago found out that Guru Nanak would not attend his feast but instead
partook of the simple fare of his host Lalo,he was quite angry and had the Guru brought to him
 for questioning. When asked why he didn't join in the feast,the Guru sent for the meal served
 by Malik Bhago and also some of the simple meal served by Lalo.

Holding these in separate hands he squeezed them, blood appeared out of the rich
 food of Malik Bhago, while milk oozed out of Lalos simple fare.

Malik Bhago was put to shame and realized that his riches had been
amassed by exploiting the poor, while what Lalo offered was the milk of hard earned honest
 work.Another time while camped out at a town during the rainy season, several devotees
 would come to the Guru on a regular basis. One of them while on the way to see the Guru,
 came across a prostitute and was allured by her.Thereafter he would leave home on the
pretext of going to see the Guru, but instead visited the prostitute. A few days later his friend
 who daily came to pay homage to the Guru was pricked by a thorn, while his neighbor, who
 visited the prostitute, found a gold coin in the street. The incident bewildered the Guru's
 devotee who came every day religiously. He mentioned it in the morning prayer meeting
where Guru Nanak heard it and was amused. He told the Sikh;

"Your friend was destined to come across a treasure but due to his evil ways, it has
 been reduced to a single coin. While on the account of your past karma you were to
 have been impaled with a stake, but having reformed yourself, you have been let off 
with the mere prick of a thorn." (Janamsakhi)

When the Guru visited Kurukshetra in Haryana, a big fair was being held at the holy tank to
 celebrate the solar eclipse. There were a large number of pilgrims all over the country.
 On his arrival at the fair, Guru Nanak had Mardana cook them a meat dish of a deer
 presented to them by one of his followers. Upon finding that meat was being cooked
 on the holy premises,a large angry crowd gathered in anger to attack the Guru for what
 they thought amounted to sacrilege (Bhai Mani Singh, Gyan Ratnavali, pg. 123).
Upon hearing the angry crowd Guru Nanak responded;

"Only fools argue whether to eat meat or not. They don't understand truth
 nor do they meditate on it. Who can define what is meat and what is plant? 
Who knows where the sin lies, being a vegetarian or a non- vegetarian?" (Malhar)

When Guru Nanak stopped at Hardwar a pilgrimage center on the Ganges river he found a
 large gathering of devotees. They were taking ritual baths in the holy river and offering water 
to the sun.


When the Guru asked "Why do you throw water like that?" The pilgrims replied 
that they were offering it to their ancestors. Guru Nanak upon hearing this started
 throwing water in the opposite direction towards the west. When the pilgrims asked
 him what he was doing?. Guru Nanak replied "I am sending water to my farm which
 is dry". They asked, "How will water reach you crops so far away?". Guru Nanak 
replied, "If your water can reach your ancestors in the region of the sun, why can't
 mine reach my fields a short distance away?" The pilgrims realized their folly and fell
 at the Gurus feet.

On an eastern journey Guru Nanak visited Gorakhmata where he discussed the true meaning of
 asceticism with some yogis;


"Asceticism doesn't lie in ascetic robes, or in walking staff, nor in the ashes. 

Asceticism doesn't lie in the earring, nor in the shaven head, nor blowing a conch.
 Asceticism lies in remaining pure amidst impurities. Asceticism doesn't lie in mere
 words; He is an ascetic who treats everyone alike. Asceticism doesn't lie in visiting
 burial places, It lies not in wandering about, nor in bathing at places of pilgrimage.
 Asceticism is to remain pure amidst impurities. (Suhi)

After his first long journey, Guru Nanak returned home after twelve years of propagating his
 message. He then set out on a second journey traveling as far south as Sri Lanka. On his return north he
 founded a settlement known as Kartharpur (the Abode of God) on the western banks of the 
Ravi river. Guru Nanak would one day settle down here in his old age. It was also here that he
 met a young devotee who would later go on to serve five of the following Gurus, Baba Buddha
 (the revered old one). On his third great journey Guru Nanak traveled as far north as Tibet.
 Wherever Guru Nanak traveled he always wore a combination of styles worn by Hindu and
 Muslim holy men and was always asked whether he was a Hindu or Muslim. Guru Nanak
visited Sheikh Ibrahim the muslim successor of Baba Farid the great Sufi dervish of the
twelfth century at Ajodhan. When asked by Ibrahim which of the two religions was the true
 way to attain God, Guru Nanak replied;


 "If there is one God, then there is only His way to attain Him, not another. One must
 follow that way and reject the other. Worship not him who is born only to die, but 
Him who is eternal and is contained in the whole universe."

On his fourth great journey in life Guru Nanak dressed in the blue garb of a Muslim pilgrim
 traveled to the west and visited Mecca, Medina and Baghdad. Arriving at Mecca, Guru
Nanak fell asleep with his feet pointing towards the holy Kabba. When the watchman on
 his night rounds noticed this he kicked the Guru, saying, "How dare you turn your feet
 towards the house of God". At this Guru Nanak woke up and said,
 "Good man, I am weary after a long journey. Kindly turn my feet in the
 direction where God is not."
When pilgrims and the holy men of the shrine gathered to hear Guru Nanak and question
 him, he sang in Persian;


"I beseech you, O Lord! pray grant me a hearing. You are the truthful, the great, the 

merciful, and the faultless Creator. I know for certain, this world must perish,
 And death must come, I know this and nothing else. Neither wife, nor son,
 nor father, nor brothers shall be able to help. I must go in the end, none can
 undo what is my fate. I have spend days and nights in vanity, contemplating 
evil. Never have I thought of good; this is what I am. I am ill-starred, miserly,
 careless, short-sighted, and rude. But says Nanak, I am yours, the dust of the feet 
of your servants." (Tilang)

While in Baghdad contradicting the Muslim priests views that their were only seven upper
 and as many lower regions Guru Nanak shouted out his own prayer saying,

"There are worlds and more worlds below them and there are a hundred thousand
 skies over them. No one has been able to find the limits and boundaries of God. 
If there be any account of God, than alone the mortal can write the same; but 
Gods account does not finish and the mortal himself dies while still writing. Nanak
 says that one should call Him great, and God Himself knows His ownself." (Japji)

In 1916 a tablet with the following inscription was uncovered in Baghdad,
"In memory of the Guru, the holy Baba Nanak, King of holy men, 
this monument has been raised anew with the help of the seven saints.
" The date on the tablet 927 Hijri corresponds to A.D. 1520-1521.

On his return journey home he stopped at Saidpur in western Punjab during the invasion
 of the first Mughal Emperor Babar. On seeing the extent of the massacre by the invaders,
 Mardana asked Guru Nanak why so many innocent people were put to death along with
those few who were guilty. Guru Nanak told Mardana to wait under a banyan tree and after
 a while he would return to answer his question. While sitting under the tree Mardana was
suddenly bitten by an ant. In anger Mardana killed as many ants as he could with his feet
Guru Nanak said to him, "You know now Mardana, why do the innocents suffer along
 with the guilty?" Guru Nanak and Mardana were both taken prisoner by the Mughal's.
While in jail Guru Nanak sang a divine hymn about the senseless slaughter of the innocents
 by the Mughal invaders.Upon hearing it the jailer reported it to his king. Babar sent for the
Guru and upon hearing him realized that Guru Nanak was a great religious figure.
 He asked for the Gurus forgiveness and set him free offering him a pouch of hashish.
Guru Nanak refused saying the he was already intoxicated with the love and name of God.
After having spent a lifetime of traveling abroad and setting up missions, an aged Guru
Nanak returned home to Punjab. He settled down at Kartarpur with his wife and sons.
Pilgrims came from far and near to hear the hymns and preaching of the Master. Here
his followers would gather in the mornings and afternoons for religious services. He
 believed in a cast less society without any distinctions based on birthright, religion or sex.

He institutionalized the common kitchen called langar in Sikhism. Here all can sit together
 and share a common meal, whether they were kings or beggars.While working the fields
 one day in 1532 Guru Nanak was approached by a new devotee who said,
 "I am Lehna," Guru Nanak looked at him and replied, "So you have arrived
 Lehna - the creditor. I have been waiting for you all these days. I must pay your debt."

("Lehna" in Punjabi means debt or creditor.) Lehna was a great devotee of the Hindu God
 Durga (Mata Vaishno Devi).One day having hearing about Guru Nanak and his teachings,
 he decided to visit and see the Guru for himself. Once Lehna met Guru Nanak he left his
 previous beliefs and became an ardent disciple of the Guru.Lehna's devotion to Guru
Nanak was absolute, when he was not working on the farm, he would devote his spare time
to the contemplation of God. Over time he became Guru Nanak's most ardent disciple.Guru
 Nanak put his followers to many tests to see who was the most faithful. Once while accompanied
by Lehna and his two sons Guru Nanak came across what looked like a corpse covered with a
sheet. "Who would eat it?" asked Guru Nanak unexpectedly. His sons refused, thinking that
 their father was not in his senses. Lehna though agreed and as he removed the cover he found 

that it was a tray of sacred food. Lehna first offered it to Guru Nanak and his sons and then
partook of the leftovers himself. Guru Nanak on seeing this replied;

"Lehna, you were blessed with the sacred food because you could share it with others.
 If the people use the wealth bestowed on them by God for themselves alone or for
 treasuring it, it is like a corpse. But if they decide to share it with others,
 it becomes sacred food. You have known the secret. You are my image." (Janamsakhi)

Guru Nanak then blessed Lehna with his ang (hand) and gave him a new name, 
Angad, saying "you are a part of my body". Guru Nanak placed five coins and a
 coconut in front of Guru Angad and then bowed before him. He then had Baba Budhha 
anoint Angad with a saffron mark on his forehead. When Guru Nanak gathered his followers
 together for prayers he invited Angad to occupy the seat of the Guru. Thus Guru Angad was 
ordained as the successor to Guru Nanak. Feeling his end was near, the Hindus said we will
 cremate you, the Muslims said we will bury you.
 Guru Nanak said;
"You place flowers on either side, Hindus on my right, Muslims on my left. 
Those whose flowers remain fresh tomorrow will have their way." 
He then asked them to prey and lay down covering himself with a sheet.
 Thus on September 22, 1539 in the early hours of the morning Guru Nanak 
merged with the eternal light of the Creator. When the followers lifted the sheet
 they found nothing except the flowers which were all fresh. The Hindus took theirs
 and cremated them, while the Muslims took their flowers and buried them.

Thus having spread the words of reform throughout his lifetime, Guru Nanak 
successfully challenged and questioned the existing religious tenants and laid the
 foundations of Sikhism.