02: Guru Nanak Notes – Lecture 2

Location: in the Punjab region surrounding the 1500s; map context shows major routes and cities (Kabul, Peshawar, Lahore, Delhi, Panipat, etc.).
Significance: contextual geographic frame for Guru Nanak’s early life and movements during that period.
Map source: Gurinder Singh Mann, Sikhism, p. 17.
Regional scope includes: Pakistan, India, and surrounding routes with key passes and cities such as the Khyber Pass, Beas, Jhelum, Chenab, Satluj, Multan, Panipat, Delhi, Lahore, etc.

Mul Mantra
Japji Sahib
Asa Ki Vaar
Sample lines (Gurmukhi excerpts shown in slide):
- Mul Mantra opening: $ੴਸਤਿਨਾਮੁਕਰਤਾਪੁਰਖੁਨਿਰਭਉਨਿਰਵੈਰੁ$
- Additional lines shown in slide include continuation of the Mul Mantra and the opening of Japji’s mehl 1 composition; visual emphasis on foundational Sikh identity and divine attributes.
Purpose: establish core theological and philosophical framework for Sikhism.

Definition: a birth narrative or biography of Guru Nanak; described as "a mixture of mythology, history, philosophy and geography" (Nikki-Guninder Kaur Singh).
Function: sources for early life, travels, and encounters; blend of historical memory and hagiography.

Written renditions emerged toward the end of the 16th century:
- Bala
- Miharban
- Adi
- Puratan
Visual illustrations:
- The Bala Janamsakhi (dated 1658; 29 illustrations).
- The Bagarian manuscript (B-40 Janamsakhi, dated 1733; 57 illustrations).

Example from 18th century Punjab: Jairam Janamsakhi (Samrai Collection, London) – pages showing multilingual scribal content and genealogical references; demonstrates diversity in script and presentation.

Left image: Guru Nanak seated in meditation (source: 1725–50, Pahari, possibly from a Mankot workshop; Government Museum and Art Gallery, Chandigarh).
Right image: Guru Nanak reading from a text (source: 1775–1800, Mughal workshop; collection of Satinder and Narinder Kapany).

Theme: Guru Nanak’s journeys (udasis) across regions and cultural zones; curated in the Odysseys by Kanwar Singh (ARTOF PUNJAB).
Travel companions typically include Bhai Mardana and Bhai Bala (as depicted in accompanying artwork).
Associated artist: Kanwar Singh.

First Udasi (East) – Punjab: Sultanpur, Tulamba (modern Makhdumpur, Multan District), Eminabad, Sialkot, Pasrur, Panipat; Delhi; Varanasi; Nanakmatta (today in Uttarakhand); Tanda Vanjra (Rampur); Kamrup (Assam); Asa Desh (Assam); Saidpur (modern Eminabad, Pakistan); Pasrur; Sialkot.
Second Udasi (South) – Dhanasri Valley and Singaladip (Sri Lanka).
Third Udasi (North) – Kashmir, Sumer Parbat, Nepal, Tashkand, Sikkim, Tibet; (identifications vary across sources).
Fourth Udasi (West) – Mecca and other Arab countries.
Fifth Udasi – Within Punjab.

Puratan Janamsakhi is one of the oldest accounts; identifies the five travels and their important places.
Geographic range includes the Indian subcontinent and parts of Central and West Asia.

Visual reference: Robe of Honour from 19th century Government Museum and Art Gallery, Chandigarh; cited in SikhMuseum.com.

Interactions and criticisms of established religious groups:
- Jain monks
- Yogis
- Sufi Shaykhs
- Ulama and Qazis
- Pandits
- Vaishnava Bhakti movements
Emphasis on dialogue and critique of ritualism; engagement across multiple spiritual traditions in the Indian subcontinent.

Influences from Sufi practices at Kartarpur:
- Khanqahs (spiritual centers)
- Hospice/collegiate care
- Meditation
- Langar (community kitchen)
Location: Banks of the River Ravi; significance of land acquisition for establishing a community center.
Outcomes: Became the first Sikh centre; Community of disciples and followers formed; Farming and agrarian life supported the community.

Dharamsala as a sanctuary for pilgrims and a gathering point for sangat.
Gurdwara: doorway of the Guru; a place where sangat gathers and a human Guru is present.

550th Gurpurab (birth anniversary) of Guru Nanak celebrated in 2019.
Kartarpur Corridor: a border crossing between Pakistan and India for Sikh pilgrimage; opened in 2019.
Initiated by Pakistan; joint India–Pakistan project aimed at facilitating pilgrimage to Kartarpur Sahib.
Visual reference: Government of Pakistan website.

Delhi Sultanate context: Lodhi dynasty (Lodhi rulers) held power; key rulers include Sikandar Lodhi and his son Ibrahim Lodhi.
General governance structure of a sultanate:
- Two types of territories: Direct rule and indirect rule via chieftains.
- Administrative framework involved both Muslim and non-Muslim populations.

Transition of Guruship: Nanak established his empire and laid firm foundations; he handed leadership to Lahina (Guru Angad) while still alive, described as the “tikka” conferment.
Satta and Balvand (GGS: 966–967) describe the Guruship transfer and the canopy imagery over Lahina’s head as a symbolic transfer of authority.
Etymology: Lahina meaning “limb”; the title “Guruship ceremony” marks the formal succession.
Summary: The Guruship passed from Nanak to Lahina in his lifetime, maintaining the same spiritual authority and mission.

How was Sultanpur significant in the early life of Guru Nanak?
What are Guru Nanak’s udasis? What insights do they offer about Guru Nanak?
What are janamsakhis? Name a couple of example source texts. What key insights do they offer about Guru Nanak?
What did you learn from Nikky-Guninder Kaur Singh’s exposition on Guru Nanak’s janamsakhi visuals?
What were Guru Nanak’s interactions and criticisms of different existing religious groups?
Name the first Sikh centre. How and where did it come together?
What was the Delhi Sultanate? Who was in power? What was the political structure of the sultanate?

Content reflects slides from Lecture 2 (July 7, 2025) by Dr. Amardeep Kaur, Introduction to Sikhism, University of Toronto Mississauga.
Visual and textual sources are drawn from the Janamsakhis (Bala, Miharban, Adi, Puratan, Bagarian), modern reconstructions, and contemporary scholarship (Nikki-Guninder Kaur Singh).