Guru Nanak Dev, His Life and Teachings

by Jayaram V

Summary: Guru Nanak Dev (1469–1539), the founder of Sikhism, lived during a period of religious conflict and moral decline. He taught devotion to one formless God, inner purity, ethical conduct, equality, and selfless service. Rejecting caste, ritualism, and social divisions, he emphasized remembrance of the Divine Name and righteous living. Through extensive travels, hymns, and institutions like langar, he shaped a universal spiritual path rooted in humility and compassion. His teachings continue to inspire seekers across traditions..

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"Nanak rebukes us because we have forgotten our true nature. We live on the surface; we lead superficial lives." S. Radhakrishnan

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Guru Nanak is the founder of Sikhism and the first Guru of Sikhs. He is the last in the series of the greatest prophets born upon earth who were instrumental in establishing major world religions through their teachings and revelations. Guru Nanak led a simple but extraordinary life, preaching a straightforward way to find God in one's own heart through inner purity and social responsibility.

He lived in troubled times, when religious practice in the Indian subcontinent was dogged by spiritual and moral crisis and the country was witnessing an intense conflict between Hindus and Muslims, aggravated by the religious zeal of Muslim rulers. It was also the time when Hinduism was undergoing an internal reform through the bhakti movement. Very few people in his lifetime would have thought that Guru Nanak's teachings would eventually culminate in the formation of a new religion and attract millions of followers from various parts of the world.

Guru Nanak Dev was born in 1469, in the village of Rau Bhoi di Talwandi, now called Nankana Sahib, forty miles from Lahore in present-day Pakistan. His father, Kalyan Das Mehta or Kalu Mehta, belonged to a subcaste of the Kshatriyas and worked as a tax collector. His mother was Matta Tripat. The Guru had an older sister called Bibi Nanki. From an early age, Guru Nanak showed particular interest in spiritual matters. He became acquainted with the teachings of both Hinduism and Islam and met holy men of both religions. In the process, he developed a distaste for the superficial aspects of religious practice, questioning their efficacy and value in achieving God realization. When his elders asked him to wear the sacred thread, usually worn by the upper caste Hindus, he refused, saying that he would instead wear the name of God in his heart as it would never be broken nor tainted with impurities.

Guru Nanak's parents wanted him to lead a normal householder's life. Therefore, in 1487, they married him to a girl named Sulkhni, of Batala, through whom he had two sons, Sri Chand and Lakhmi Das. Like many other Prophets, Guru Nanak led an ordinary householder's life, signifying the fact that a true follower of God ought to live in the middle of people and work for the salvation of himself and others through his good deeds and exemplary life. For some time, he worked as a storekeeper in the state granary of Daulat Khan Lodi in Sultanpur, where he came into contact with a Muslim servant named Mardana. The two were perhaps destined to meet, as Maradana subsequently began setting music for the hymns Nanak composed. Together, they organized satsangs or religious gatherings, in which they involved both Hindus and Muslims in singing bhajans or devotional songs in praise of God.

It is said that when he was twenty-eight years old, he suddenly disappeared and returned after three days, revealing that he had a vision of God in which he was made aware of his mission in life. Declaring himself to be neither a Hindu nor a Muslim, He began preaching that there was only one God, who could be worshipped by any name and reached directly by anyone, through abiding faith and devotion. He proclaimed God as the creator on whose command or Hukm moved all things, and who, being formless and transcendental, would not assume any form, nor manifest Himself physically in our world as an embodied being. But, as the true witness, He resided in the heart of everyone. Hence, the best way to reach Him was by obtaining His grace through naam smaran, or the constant remembrance of His name, and leading an ethical and selfless life. Guru Nanak criticized caste and gender inequalities, idol worship, superficial observances, sacrificial rituals, religious marks, widow burning, and many other practices, which he believed were superstitious and not conducive to liberation. Among other things, he acknowledged as valid were the law of karma, rebirth, respect for the Guru, the importance of righteous conduct, etc.

Travels

According to tradition, Guru Nanak traveled widely in his lifetime and went as far as Assam in the east, Sri Lanka in the south, Tibet in the north, and Mecca and Baghdad in the west. During his travels, he met people of all faiths: Hindus, Buddhists, Jains, Muslims, and Zoroastrians. He also met Kabir, the famous bhakti saint of Benaras, in whose company he spent some time, and who exemplified his vision of an ideal devotee of God with a pure heart and selfless attitude. In his lifetime, Guru Nanak personified humility and simplicity. He always presented himself to others as an obedient follower of God who cherished His company and the sweet nectar of His love in his own heart. He never claimed any special privileges or prophethood. His teachings stood in contrast with the religious practices of his time and, in due course, of time constituted the core teachings of Sikhism. He worked for the unity of people and universal brotherhood by emphasizing the underlying unity of all men and the entire creation, and the need for leading socially responsible and morally pure lives for the collective welfare of all.

Last Days

After traveling for twenty years, Guru Nanak decided to resume life as a householder. He acquired farmland on the banks of the river Ravi in central Punjab and founded a town, Kartarpur (the city of God). A small community of followers, mostly Hindus, gathered around him and began practicing the new creed he preached. Probably to preserve his teachings for future generations, he began composing hymns of great beauty in Gurumukhi, which became part of the Adi Granth (the original book), the holy book of Sikhs. At Kartarpur, he introduced the practice of offering three daily prayers to God and also the institution of langar or community kitchen, where the followers shared food to signify the equality of all human beings. After institutionalizing the office of Guru and appointing Guru Angad as his successor, Guru Nanak finally passed away at the age of 70.

Teachings

Nanakji taught that if God were to be found, he would be found in the inner chambers of the human heart. If man is intoxicated enough with the name, memory, and thought of God, he would experience Him in his own self. For Nanakji, such a person was a true yogi and a true Brahmin, not the one who wore orange robes for appearance's sake or someone who was born into a Brahmin caste. Nanak Dev castigated the ostentatious display of religiosity and superficial observation of religious conduct. He laid emphasis on inner virtue and adherence to truth, sincerity, and honesty in devotion to God. Without these, man is devoid of any hope to earn the grace of God.

According to Guru Nanak, God may be known to man by many names and attributes, but there is only one God. He is the creator (kartar) and sustainer of all, who abides in the realm of eternity, casting His graceful glance over His entire creation and who responds to the call of His true devotees, who are pure in their minds and hearts. In God's realm are innumerable worlds and beings who are showered by His grace when they submit to His Hukm (command). His supreme power is characterized by the twin principles of justice (nyan) and grace (nadar). In the creation of God, human beings occupy the highest position. All human beings are created equal and endowed with the same potential to achieve mukti or liberation, which is freedom from the cycle of births and deaths and union with God. What prevents human beings from achieving it is their haumai or self-centeredness, which can be overcome by cultivating love (bhau) and fear (bhai) towards God, which is possible only through constant remembrance of the names of God (namsmaran), good works (kirat karana), charity (vaad chhakna), and overcoming the five vices, namely lust, greed, attachment, anger, and pride.

Guru Nanak traced the spiritual progress of seekers on the path of liberation in five distant phases by attaining five distinct ideals: dharam, gian, saram, karam, and sach. In the first phase, a devotee comes to know about God and his supremacy as the creator and upholder of divine justice (dharam). In the second, he gains the knowledge (gian) and immensity of God's complex creation. This awareness creates in him the feelings of humility (saram) and self-surrender. This prompts him to overcome his self-centeredness and indulge in good actions (karam) such as constant remembrance of God's name, giving charity, and doing selfless service. Doing good works, finally, he becomes eligible for the divine grace through which he comes face to face with the divine Truth (sach) and attains liberation.

Relevance of Guru Nanak's Teachings In the Modern World

Guru Nanak’s teachings are very relevant in the modern world, which is presently suffering from a deep moral and spiritual crisis, characterized by religious animosity, unrestrained materialism, moral and ethical decline, superficial religiosity, and misuse of God’s name and religious authority. Even those who do not practice Sikhism can still apply his teachings to their daily life and benefit from them, because his teachings are universal and transcend social and religious barriers. They appeal directly to our good side as the guiding principles of an ideal life that can transform us, improve our character and conduct, and reconnect us to our source. If you set aside some developments that took place in Sikhism subsequently that led to the introduction of ritualistic formalities and procedures, religious symbols, and code of conduct that impart to it a distinctive flavor, anyone can be a Sikh without wearing the five Ks and without visiting their religious places.

Just as a Brahmana does not become a true knower of Brahman by birth in a Brahmin family or caste or wearing religious marks on his body, Guru Nanak’s teachings clearly convey that one does not become a true Sikh by superficial observations and practices, keeping the holy book at home, or visiting a Gurudwara. From a deeper, spiritual perspective, they are as good as religious rituals unless they are practiced in word and deed. Indeed, one becomes a true follower of God only through righteous living, remembering God, and practicing the virtues the Guru emphasized. More importantly, they are in vain unless one adheres to truth and practices selflessness and devotion to God, constantly remembers His name, cultivates inner purity by overcoming the five enemies of lust, greed, attachment, anger, and pride, and engages in righteous occupations and selfless service.

To realize God, one does not have to renounce the world or become a monk. One does not have to lead a hard life and practice austerity, subjecting the mind and body to pain and suffering. Nanakji encouraged his followers to remain householders, marry, and lead a family life, serving God and others selflessly. He himself set the example, dedicating himself to God and His creation. These were the values he taught and personally exemplified. They are still relevant as they were during his time, and they can still be practiced, dedicating oneself to the Supreme God.

The Sayings of Guru Nanak

Following are some of the sayings from the Adi Granth attributed to Guru Nanak