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Nayar, Kamal Elizabeth; Sandhu, Jaswinder Singh (2007). The Socially Involved Renunciate – Guru Nanaks Discourse to Nath Yogi's. New York: State University of New York Press. p.106. ISBN 978-0-7914-7950-6. The sangat close sangat Congregation in a Sikh gurdwara. sit on the floor in the Darbar Sahib close Darbar Sahib The prayer hall in the gurdwara, which is the Sikh place of worship. to ensure their heads are not higher than the Guru Granth Sahib. Mandair, Arvind-Pal Singh (2009). Religion and the Specter of the West – Sikhism, India, Postcoloniality and the Politics of Translation. Columbia University Press. pp.372–73. ISBN 978-0-231-14724-8.

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Ménage, V. L. (1979). "The "Gurū Nānak" Inscription at Baghdad". Journal of the Royal Asiatic Society of Great Britain and Ireland. Cambridge. 111 (1): 16–21. doi: 10.1017/S0035869X00134999. JSTOR 25210997. S2CID 163324791. Pruthi, R. K. (2004). Sikhism and Indian Civilization. New Delhi: Discovery Publishing House. pp.202–03. ISBN 978-81-7141-879-4. Nanak, and other Sikh Gurus emphasised bhakti ('love', 'devotion', or 'worship'), and taught that the spiritual life and secular householder life are intertwined. [72] In the Sikh perspective, the everyday world is part of an infinite reality, where increased spiritual awareness leads to increased and vibrant participation in the everyday world. [73] Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than the metaphysical truth. [74] Many modern historians give weight to his teachings' linkage with the pre-existing bhakti, [83] sant, [v] and wali of Hindu/Islamic tradition. [84] Scholars state that in its origins, Nanak and Sikhism were influenced by the nirguni ('formless God') tradition of the Bhakti movement in medieval India. [vi] However, some historians do not see evidence of Sikhism as simply an extension of the Bhakti movement. [85] [86] Sikhism, for instance, disagreed with some views of Bhakti saints Kabir and Ravidas. [85] [87]The Guru Granth Sahib was composed predominantly by six Sikh gurus: Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan and Guru Tegh Bahadur. It also contains the traditions and teachings of fourteen Hindu Bhakti movement sants (saints), such as Ramananda, Kabir and Namdev among others, and one Muslim Sufi saint: Sheikh Farid. [10] [11] Khorana, Meena (1991). The Indian Subcontinent in Literature for Children and Young Adults: An Annotated Bibliography of English-language Books. Greenwood Publishing Group. p.214. ISBN 978-0-313-25489-5. The original Guru Granth Sahib is in the possession of the Sodhi family of Kartarpur village, and is placed at Gurdwara Thum Sahib. [79] [80] [81] [82] The Sodhis are descendants of Guru Arjan Dev and Kartarpur was founded by him in 1598. [83] Since the early 20th century, it has been printed in a standard edition of 1430 Angs. [ citation needed] Prior to the late nineteenth century, only handwritten copies were prepared. The first printed copy of the Guru Granth Sahib was made in 1864. Any copies of the Guru Granth Sahib deemed unfit to be read from are cremated, with a ceremony similar to that for cremating a deceased person. Such a cremation is called Agan Bheta. The Guru Granth Sahib is currently printed in an authorized printing press in the basement of the Gurudwara Ramsar in Amritsar; misprints and set-up sheets, and printer's waste with any of its sacred text on, are cremated at Goindval. [84] William Owen Cole and Piara Singh Sambhi (1995), The Sikhs: Their Religious Beliefs and Practices, Sussex Academic Press, ISBN 978-1898723134, pp. 40, 157 Kesar Singh Chibber’s Bansavalinama Dasan Patashahia Ka meaning genealogy of the ten emperors, written in 1769, [27] says Guru Nanak was born on the full moon of Katak as well. [20]

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Naam Japo ( ਨਾਮ ਜਪੋ, 'recite His name'): Meditate on God's name, so to feel His presence and control the five thieves of the human personality. A granthi close granthi Reader of the Guru Granth Sahib, who officiates at ceremonies. This can be a man or a woman. is a person appointed to read the Guru Granth Sahib. When the Guru Granth Sahib is being read, a chauri close chauri Fan waved over scriptures, made of yak hairs or nylon; symbol of the authority of the Guru Granth Sahib., which is a special fan made from yak hair, is waved above it. a b c Kapoor, Sukhbir (2002). Guru Granth Sahib: An Advance Study. Hemkunt Press. p.139. ISBN 978-8170103219. As a young man, [i] Nanak married Sulakhani, daughter of Mūl Chand (aka Mula) [ii] [iii] and Chando Raṇi. [ citation needed] They were married on 24 September 1487, in the town of Batala, [43] and would go on to have two sons, Sri Chand and Lakhmi Chand [42] (or Lakhmi Das). [iv] [44] Nanak lived in Sultanpur until c. 1500, [42] which would be a formative time for him, as the puratan janamsakhi suggests, and in his numerous allusions to governmental structure in his hymns, most likely gained at this time. [45] Final years Hindus and Muslims disputing over the final rites of Guru Nanak. 19th century fresco from Gurdwara Baba Atal, Amritsar.This section needs additional citations for verification. Please help improve this article by adding citations to reliable sourcesin this section. Unsourced material may be challenged and removed. No one can change or alter any of the writings of the Sikh gurus written in the Guru Granth Sahib. This includes sentences, words, structure, grammar, and meanings. This tradition was set by Guru Har Rai. He sent his eldest son Ram Rai as an emissary to the Mughal emperor Aurangzeb in Delhi. Aurangzeb, a devout Muslim ruler, objected to a verse in the Sikh scripture ( Asa ki Var) that stated, "the clay from a Musalman's grave is kneaded into potter's lump", considering it an insult to Islam. Ram Rai tried to please the emperor by explaining that the text was miscopied and modified it, substituting "Musalman" with "Beiman" (faithless, evil) which Aurangzeb approved. [52] [53] The willingness to change a word led Guru Har Rai to bar his son from his presence, and name his younger son as his successor. [53] Recitation [ edit ] Gurpur Parkash Granth written by Sant Ren Singh based on a granth written by Binod Singh states Guru Nanak was born on the full moon of Katak. [28] Pashaura Singh (2000). The Guru Granth Sahib: Canon, Meaning and Authority. Oxford University Press. p.104. ISBN 978-0-19-564894-2.

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Around the age of 55, Nanak settled in Kartarpur, living there until his death in September 1539. During this period, he went on short journeys to the Nath yogi centre of Achal, and the Sufi centres of Pakpattan and Multan. By the time of his death, Nanak had acquired several followers in the Punjab region, although it is hard to estimate their number based on the extant historical evidence. [46] The followers of Nanak were called Kartārīs (meaning 'the people who belonged to the village of Kartarpur') by others. [47] There may be several reasons for the adoption of the Kattak birthdate by the Sikh community. For one, it may have been the date of Nanak's enlightenment or "spiritual birth" in 1496, as suggested by the Dabestan-e Mazaheb. [ citation needed] The Making of Sikh Scripture by Gurinder Singh Mann. Published by Oxford University Press US, 2001. ISBN 978-0-19-513024-9 p. 5. "The language of the hymns recorded in the Adi Granth has been called Sant Bhasha, a kind of lingua franca used by the medieval saint-poets of northern India. But the broad range of contributors to the text produced a complex mix of regional dialects." a b Singh, Khushwant (1991). A History of the Sikhs: Vol. 1. 1469–1839. Oxford University Press. pp.57–58, 294–295 . Retrieved 18 December 2011.Macauliffe also notes that Vaisakh (March–April) already saw a number of important festivals—such as Holi, Rama Navami, and Vaisakhi—therefore people would be busy in agricultural activities after the harvest festival of Baisakhi. Therefore, holding Nanak's birth anniversary celebrations immediately after Vaisakhi would have resulted in thin attendance, and therefore, smaller donations for the Sikh shrines. On the other hand, by the Kattak full moon day, the major Hindu festival of Diwali was already over, and the peasants—who had surplus cash from crop sales—were able to donate generously. [30] Family and early life Singha, H. S. (2009a) [First published 2000]. The Encyclopedia of Sikhism. New Delhi: Hemkunt Publishers. p.104. ISBN 978-81-7010-301-1. Nanak was born on 15 April 1469 at Rāi Bhoi Kī Talvaṇḍī village (present-day Nankana Sahib, Punjab, Pakistan) in the Lahore province of the Delhi Sultanate, [17] [18] although according to one tradition, he was born in the Indian month of Kārtik or November, known as Kattak in Punjabi. [1] He was born into the Khatri Punjabi clan like all of the Sikh gurus. Specifically, Guru Nanak was a Bedi Khatri. Gurū Nānak (15 April 1469 – 22 September 1539; Gurmukhi: ਗੁਰੂ ਨਾਨਕ; pronunciation: [gʊɾuː naːnəkᵊ], pronunciation ⓘ), also referred to as Bābā Nānak ('father Nānak'), [12] was the founder of Sikhism and is the first of the ten Sikh Gurus. His birth is celebrated as Guru Nanak Gurpurab on Katak Pooranmashi ('full-moon of Kattak'), i.e. October–November.

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NCERT books Class 10 Science PDF (chapter-wise) in English, Hindi (Vigyan), and Urdu are provided as under: Gupta, Hari Ram (1984). History of the Sikhs: The Sikh Gurus, 1469-1708. Munshiram Manoharlal. ISBN 978-81-215-0276-4.Nanak is highly influential amongst Punjabi Hindus and Sindhi Hindus, the majority of whom follow Nanakpanthi teachings. [90] [91] In popular culture Sen, Sailendra (2013). A Textbook of Medieval Indian History. Primus Books. pp.186–187. ISBN 978-9-38060-734-4. Many Sikhs believe that Nanak's message was divinely revealed, as his own words in Guru Granth Sahib state that his teachings are as he has received them from the Creator Himself. The critical event of his life in Sultanpur, in which he returned after three days with enlightenment, also supports this belief. [82] [ failed verification] Bhai Banno (right) being given the Adi Granth by Guru Arjan (centre-left) to get it boundThe third view held by scholars such as Piar Singh states that independent versions of the Sikh scripture developed in geographically distant regions of the Indian subcontinent. [41] These versions developed because of the forgetfulness or creativity of the local Sikh leaders, errors made by scribes, attempts to adopt popular hymns of bhagats or adapt the hymns to local regional languages where Gurmukhi was not understood. It is these manuscripts that Guru Arjan collected and considered, then edited to produce an approved version of the Adi Granth. The Sikh scripture, according to this school, was thus a collaborative effort and there was no authentic version of the pre-canonical text in Sikhism. [41] The Legacy Of Rai Bular Bhatti". Nankana.com. Archived from the original on 16 June 2013 . Retrieved 9 August 2009.