Gurū Nānak (15 April 1469 – 22 September 1539;Gurmukhi: ਗੁਰੂ ਨਾਨਕ; pronunciation:[gʊɾuːnaːɳəkᵊ],pronunciationⓘ), also known asBābā Nānak ('Father Nanak'),[11] was an Indian spiritual teacher, mystic and poet, who is regarded as the founder ofSikhism and is the first of the tenSikh Gurus.
Nanak is said to have travelled far and wide acrossAsia teaching people the message ofIk Onkar (ੴ, 'One God'), who dwells in every one of his creations and constitutes the eternal Truth.[12] With this concept, he would set up a uniquespiritual, social, and political platform based on equality, fraternal love, goodness, and virtue.[13][14][15]
Nanak's words are registered in the form of 974 poetichymns, orshabda, in the holy religious scripture of Sikhism, theGuru Granth Sahib, with some of the major prayers being theJapji Sahib (jap, 'to recite';ji andsahib are suffixes signifying respect); theAsa di Var ('Ballad of Hope'); and theSidh Gosht ('Discussion with theSiddhas'). It is part ofSikh religious belief that the spirit of Nanak'ssanctity, divinity, and religious authority had descended upon each of the nine subsequent Gurus when the Guruship was devolved on to them. His birthday is celebrated asGuru Nanak Gurpurab, annually across India.
Mostjanamsakhis (ਜਨਮਸਾਖੀ, 'birth stories'), or traditional biographies of Nanak, mention that he was born on the third day of thebright lunar fortnight, in theBaisakh month (April) ofSamvat 1526.[1] These include thePuratan[broken anchor] ('traditional' or 'ancient')janamsakhi,Miharbanjanamsakhi,Gyan-ratanavali[broken anchor] byBhai Mani Singh, and theVilayat Vali janamsakhi.[18] Gurbilas Patashahi 6, written 1718, also attributed to Bhai Mani Singh contradicts Mani Singh’s Janamsakhi as it instead says Guru Nanak was born on the full moon of Katak.[19] The Sikh records state that Nanak died on the 10th day of theAsauj month of Samvat 1596 (22 September 1539 CE), at the age of 70 years, 5 months, and 7 days. This further suggests that he was born in the month ofVaisakh (April), notKattak (November).[20]
Kattak birthdate
Birth of Guru Nanak, painting from an 1830'sJanamsakhi.
In as late as 1815, during the reign ofRanjit Singh, the festival commemorating Nanak's birthday was held in April at the place of his birth, known by then asNankana Sahib.[18] However, the anniversary of Nanak's birth—theGurpurab (gur +purab, 'celebration')—subsequently came to be celebrated on the full moon day of the Kattak month in November. The earliest record of such a celebration in Nankana Sahib is from 1868 CE.[21]
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 theDabestan-e Mazaheb.[citation needed]
Some of the sources that support the Katak birthday incident:
The Bala Janamasakhi supports the Kattak birth tradition. It is the only Janamsakhi that does.Bhai Bala is said to have obtained Nanak's horoscope from Nanak's uncle Lalu, according to which, Nanak was born on a date corresponding to 20 October 1469 CE. However, this janamsakhi was written by Handalis—a sect of Sikhs who followed a Sikh-convert known as Handal—attempting to depict the founder as superior to Nanak.[22] According to a superstition prevailing in contemporarynorthern India, a child born in the Kattak month was believed to be weak and unlucky, hence why the work states that Nanak was born in that month.[22]
Bhai Gurdas, having written on a full-moon-day of the Kattak month several decades after Nanak's death, mentions that Nanak had "obtained omniscience" on the same day, and it was now the author's turn to "get divine light."[23]
According to eyewitness Sikh chronicles, known asBhatt Vahis, Guru Nanak was born on the full moon of Katak.[24]
Gurbilas Patashahi 6 written 1718[25] attributed to Bhai Mani Singh says Guru Nanak was born on the full moon of Katak.[19]
Meham Parkash written in 1776 also says Guru Nanak was born on the full moon of Katak.[19]
Kesar Singh Chibber’s Bansavalinama Dasan Patashahia Ka meaning genealogy of the ten emperors, written in 1769,[26] says Guru Nanak was born on the full moon of Katak as well.[19]
Gurpurnali written in 1727 and Guru Tegh Bahadur Malwe da Safar written in 1716 both mention Guru Nanank being born on the full moon of Katak.[19]
Nanak Chandrodaya Sanskrit Janamsakhi from 1797 and Janam Sakhi Baba Nanak by Sant Das Chibber from the 18th century both mention Guru Nanak being born on the full moon of katak.[19]
Gurpur Parkash Granth written by Sant Ren Singh based on a granth written byBinod Singh states Guru Nanak was born on the full moon of Katak.[27]
According toMax Arthur Macauliffe (1909), a Hindu festival held in the 19th century onKartik Purnima inAmritsar attracted a large number of Sikhs. The Sikh community leaderGiani Sant Singh did not like this, thus starting a festival at the Sikh shrine of theGolden Temple on the same day, presenting it as the birth anniversary celebration of Guru Nanak.[28]
Macauliffe also notes that Vaisakh (March–April) already saw a number of important festivals—such asHoli,Rama Navami, andVaisakhi—therefore people would be busy in agricultural activities after theharvest 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 ofDiwali was already over, and the peasants—who had surplus cash from crop sales—were able to donate generously.[29]
Family and early life
Nanak's parents, father Kalyan Chand Das Bedi (commonly shortened toMehta Kalu[note 1][30]) and motherMata Tripta,[31] were bothHindus of theKhatricaste who worked as merchants.[32][33] His father, in particular, was the localpatwari (accountant) for crop revenue in the village ofTalwandi.[34] Nanak's paternal grandfather was named Shiv Ram Bedi and his great-grandfather was Ram Narayan Bedi.[35][30]
According toSikh traditions, the birth and early years of Nanak's life were marked with many events that demonstrated that Nanak had been blessed with divine grace.[36] Commentaries on his life give details of his blossoming awareness from a young age. For instance, at the age of five, Nanak is said to have voiced interest in divine subjects. At age seven, his father enrolled him at the village school, as per custom.[37] Notable lore recounts that, as a child, Nanak astonished his teacher by describing the implicit symbolism of thefirst letter of the alphabet, resembling the mathematical version of one, as denoting the unity or oneness of God.[38] Other stories of his childhood refer to strange and miraculous events about Nanak, such as the one witnessed byRai Bular, in which the sleeping child's head was shaded from the harsh sunlight by, in one account, by the stationary shadow of a tree[citation needed] or, in another, by a venomous cobra.[39]
Nanaki, Nanak's only sister, was five years older than him. In 1475, she married and moved toSultanpur.[citation needed] Jai Ram, Nanaki's husband, was employed at amodikhana (a storehouse for revenues collected in non-cash form), in the service of theDelhi Sultanate'sLahore governorDaulat Khan, at which Ram would help Nanak get a job.[41] Nanak moved to Sultanpur, and started working at the modikhana around the age of 16.[citation needed]
As a young man,[i] Nanak marriedSulakhani, daughter of Mūl Chand (aka Mula)[ii][iii] and Chando Raṇi.[citation needed] They were married on 24 September 1487, in the town ofBatala,[42] and would go on to have two sons,Sri Chand andLakhmi Chand[41] (or Lakhmi Das).[iv][43] Nanak lived in Sultanpur until c. 1500,[41] which would be a formative time for him, as thepuratanjanamsakhi suggests, and in his numerous allusions to governmental structure in his hymns, most likely gained at this time.[44]
Final years
Hindus and Muslims disputing over the final rites of Guru Nanak. 19th century fresco fromGurdwara Baba Atal,Amritsar.
Around the age of 55, Nanak settled inKartarpur, living there until his death in September 1539. During this period, he went on short journeys to theNathyogi centre of Achal, and the Sufi centres ofPakpattan andMultan. By the time of his death, Nanak had acquired several followers in thePunjab region, although it is hard to estimate their number based on the extant historical evidence.[45] The followers of Nanak were calledKartārīs (meaning 'the people who belonged to the village of Kartarpur') by others.[46]
Nanak appointed Bhai Lehna as the successorGuru, renaming him asGuruAngad, meaning "one's very own" or "part of you". Shortly after proclaiming his successor, Nanak died on 22 September 1539 inKartarpur, at the age of 70. According to Sikhhagiography, his body was never found. When the quarreling Hindus and Muslims tugged at the sheet covering his body, they found instead a heap of flowers—and so Nanak’s simple faith would, in course of time, flower into a religion, beset by its own contradictions and customary practices.[47]
The four Udasis and other locations visited by Guru NanakThe abandonedGurudwara Chowa Sahib, located near theRohtas Fort inPakistan, commemorates the site where Guru Nanak is popularly believed to have created a water-spring during one of hisudasis.[48]Guru Nanak's handprint is believed to be preserved on a boulder at theGurdwara Panja Sahib inHasan Abdal, Pakistan.Coin from 1747 CE depicting Guru Nanak with his two disciples,Bhai Mardana and Bhai Bala waving achaur (fly-whisk) as a mark of respect.
Odysseys (Udasis)
Not to be confused withUdasi, a religious sect of ascetics founded bySri Chand, Guru Nanak's son.
During first quarter of the 16th century, Nanak went on longudasiya ('journeys') for spiritual pursuits. A verse authored by him states that he visited several places in "nau-khand" ('the nine regions of the earth'), presumably the major Hindu and Muslim pilgrimage centres.[41]
Some modern accounts state that he visitedTibet, most ofSouth Asia, andArabia, starting in 1496 at age 27, when he left his family for a thirty-year period.[36][49][50] These claims include Nanak's visit toMount Sumeru ofIndian mythology, as well asMecca,Baghdad,Achal Batala, andMultan, where he would debate religious ideas with opposing groups.[51] These stories became widely popular in the 19th and 20th century, and exist in many versions.[52][51]
The Baghdad inscription remains the basis of writing by Indian scholars that Guru Nanak journeyed in the Middle East, with some claiming he visitedJerusalem,Mecca,Vatican,Azerbaijan andSudan.[54]
Disputes
Thehagiographic details are a subject of dispute, with modern scholarship questioning the details and authenticity of many claims. For example, Callewaert and Snell (1994) state that early Sikh texts do not contain such stories.[51] From when the travel stories first appear in hagiographic accounts of Guru Nanak, centuries after his death, they continue to become more sophisticated as time goes on, with the late phasePuratan version describing four missionary journeys, which differ from theMiharban version.[51][55]
Some of the stories about Guru Nanak's extensive travels first appear in the 19th-centuryPuratan janamsakhi, though even this version does not mention Nanak's travel to Baghdad.[51] Such embellishments and insertion of new stories, according to Callewaert and Snell (1993), closely parallel claims of miracles byIslamicpirs found in Sufitadhkirahs of the same era, giving reason to believe that these legends may have been written in a competition.[56][51]
Another source of dispute has been the Baghdad stone, bearing an inscription[clarification needed] in a Turkish script. Some interpret the inscription as sayingBaba Nanak Fakir was there in 1511–1512; others read it as saying 1521–1522 (and that he lived in the Middle East for 11 years away from his family). Others, particularly Western scholars, argue that the stone inscription is from the 19th century and the stone is not a reliable evidence that Nanak visited Baghdad in early 16th century.[57] Moreover, beyond the stone, no evidence or mention of his journey in the Middle East has been found in any other Middle Eastern textual orepigraphical records. Claims have been asserted of additional inscriptions, but no one has been able to locate and verify them.[58]
Novel claims about his travels, as well as claims such as his body vanishing after his death, are also found in later versions and these are similar to the miracle stories in Sufi literature about theirpirs. Other direct and indirect borrowings in the Sikhjanamsakhis relating to legends around his journeys are fromHindu epics andpuranas, andBuddhistJataka stories.[52][59][60]
The earliest biographical sources on Nanak's life recognised today are thejanamsakhis ('birth stories'), which recount the circumstances of his birth in extended detail.
Gyan-ratanavali is the janamsakhi attributed toBhai Mani Singh, a disciple ofGuru Gobind Singh[clarification needed] who was approached by some Sikhs with a request that he should prepare an authentic account of Nanak's life. As such, it is said that Bhai Mani Singh wrote his story with the express intention of correctingheretical accounts of Nanak.
One popular janamsakhi was allegedly written byBhai Bala, a close companion of Nanak. However, the writing style and language employed have left scholars, such asMax Arthur Macauliffe, certain that they were composed after his death.[37] According to such scholars, there are good reasons to doubt the claim that the author was a close companion of Guru Nanak and accompanied him on many of his travels.
Bhai Gurdas, a scribe of theGuru Granth Sahib, also wrote about Nanak's life in hisvars ('odes'), which were compiled some time after Nanak's life, though are less detailed than the janamsakhis.
Nanak's teachings can be found in the Sikh scriptureGuru Granth Sahib, as a collection of verses recorded inGurmukhi.[61]
There are three competing theories on Nanak's teachings.[62] The first, according to Cole and Sambhi (1995, 1997), based on thehagiographicalJanamsakhis,[63] states that Nanak's teachings andSikhism were revelations from God, and not a social protest movement, nor an attempt to reconcileHinduism andIslam in the 15th century.[64]
The second theory states that Nanak was aGuru, not a prophet. According to Singha (2009):[65]
Sikhism does not subscribe to the theory ofincarnation or the concept ofprophet hood. But it has a pivotal concept of Guru. He is not an incarnation of God, not even a prophet. He is an illumined soul.
The third theory is that Guru Nanak is the incarnation of God. This has been supported by many Sikhs includingBhai Gurdas,Bhai Vir Singh,Santhok Singh and is supported by the Guru Granth Sahib.[citation needed] Bhai Gurdas says:[66]
ਗੁਰ ਪਰਮੇਸਰੁ ਇਕੁ ਹੈ ਸਚਾ ਸਾਹੁ ਜਗਤੁ ਵਣਜਾਰਾ।
The Guru and God are one; He is the true master and the whole world craves for Him.
Additionally, in the Guru Granth Sahib, it is stated:[67]
O Nanak, serve the Guru, the Lord Incarnate; the Blessed Vision of His Darshan is profitable, and in the end, you shall not be called to account. ||2||
The Guru is God, and God is the Guru, O Nanak; there is no difference between the two, O Siblings of Destiny. ||4||1||8||
The hagiographicalJanamsakhis were not written by Nanak, but by later followers without regard for historical accuracy, containing numerous legends and myths created to show respect for Nanak.[69] In Sikhism, the termrevelation, as Cole and Sambhi clarify, is not limited to the teachings of Nanak. Rather, they include allSikh Gurus, as well as the words of men and women from Nanak's past, present, and future, who possess divine knowledge intuitively through meditation. The Sikh revelations include the words of non-Sikhbhagats (Hindu & Muslim devotees), some who lived and died before the birth of Nanak, and whose teachings are part of the Sikh scriptures.[70]
TheAdi Granth and successive Sikh Gurus repeatedly emphasised, suggests Mandair (2013), that Sikhism is "not about hearing voices from God, but it is about changing the nature of the human mind, and anyone can achieve direct experience and spiritual perfection at any time."[62] Nanak emphasised that all human beings can have direct access to God without rituals or priests.[36]
The concept of man as elaborated by Nanak, states Mandair (2009), refines and negates the "monotheistic concept of self/God," where "monotheism becomes almost redundant in the movement and crossings of love."[71] The goal of man, taught the Sikh Gurus, is to end all dualities of "self and other, I and not-I," attaining the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life."[71]
Nanak, and other Sikh Gurus emphasisedbhakti ('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 themetaphysical truth.[74]
Through popular tradition, Nanak's teaching is understood to be practised in three ways:[75]
Vand Shhako (ਵੰਡ ਛਕੋ, 'share & consume'): Share with others, help those who are in need, so you may eat together;
Kirat Karo ('work honestly'): Earn an honest living, without exploitation or fraud; and
Naam Japo (ਨਾਮ ਜਪੋ, 'recite His name'): Meditate on God's name, so to feel His presence and control thefive thieves of the human personality.
Legacy
Nanak is the founder ofSikhism.[76][77] The fundamental beliefs of Sikhism, articulated in the sacred scriptureGuru Granth Sahib, include faith and meditation on the name of the one creator; unity of all humankind; engaging inselfless service, striving for social justice for thebenefit and prosperity of all; and honest conduct and livelihood while living a householder's life.[78][79][80]
The Guru Granth Sahib is worshipped as the supreme authority ofSikhism and is considered the final and perpetual guru of Sikhism. As the first guru of Sikhism, Nanak contributed a total of 974hymns to the book.[81]
Influences
Miniature painting of Guru Nanak listening to musicians, circa 1680
Many Sikhs believe that Nanak's message was divinely revealed, as his own words inGuru Granth Sahib state that his teachings are as he has received them from the Creator Himself. The critical event of his life inSultanpur, in which he returned after three days with enlightenment, also supports this belief.[82][failed verification]
Many modern historians give weight to his teachings' linkage with the pre-existingbhakti,[83]sant,[v] andwali of Hindu/Islamic tradition.[84] Scholars state that in its origins, Nanak and Sikhism were influenced by thenirguni ('formless God') tradition of theBhakti 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 saintsKabir andRavidas.[85][87]
The roots of the Sikh tradition are perhaps in thesant-tradition of India whose ideology grew to become the Bhakti tradition.[vii] Fenech (2014) suggests that:[84]
Indic mythology permeates the Sikh sacred canon, theGuru Granth Sahib and the secondary canon, theDasam Granth and adds delicate nuance and substance to the sacred symbolic universe of the Sikhs of today and of their past ancestors.[viii]
...inspired to reconcile the religions of Hinduism and Islám, the followers of which religions had been in violent conflict.... The Bahá'ís thus view Guru Nanak as a 'saint of the highest order'.
Trilochan Singh claims that, for centuries,Tibetans have been making pilgrimages to the Golden Temple shrine in Amritsar to pay homage to Guru Nanak's memory.[92]: 338 However, Tibetans seem to have confused Nanak with the visit ofPadmasambhava centuries earlier, and have superimposed details of Padmasambhava onto Nanak out of reverence (believing the essence of both figures is one and the same) or mistaken chronology.[note 2][93] According to Tibetan scholarTarthang Tulku, many Tibetans believe Guru Nanak was an incarnation of Padmasambhava.[94] BothBuddhist andBon Tibetans made pilgrimages to the Golden Temple in Amritsar, however they revered the site for different reasons.[95]
Between 1930 and 1935, the Tibetan spiritual leader, Khyungtrül Rinpoche (Khyung-sprul Rinpoche), travelled to India for a second time, visiting theGolden Temple inAmritsar during this visit.[96]: 78 [95] Whilst visiting Amritsar in 1930 or 1931, Khyung-sprul and his Tibetan entourage walked around the Golden Temple while making offerings.[96]: 78 Khyung-sprul referred to the Golden Temple as "Guru Nanak's Palace" (Tibetan:Guru Na-nig-gi pho-brang).[96]: 78 Khyung-sprul returned to the Golden Temple in Amritsar for another time during his third and final visit to India in 1948.[96]: 80
Several years later after the 1930–31 visit of Khyung-sprul, a TibetanBonpo monk by the name of Kyangtsün Sherab Namgyel (rKyang-btsun Shes-rab-rnam rgyal) visited the Golden Temple at Amritsar and offered the following description:[96]: 78
"Their principalgshen is the Subduinggshen with the 'bird-horns'. His secret name is Guru Nanak. His teachings were the Bon of Relative and Absolute Truth. He holds in his hand the Sword of Wisdom . . . At this holy place the oceanic assembly of the tutelary gods and buddhas . . . gather like clouds"
— Kyangtsün Sherab Namgyel
In Islam
Ahmadiyya
19th century painting depicting Guru Nanak wearing achola (robe) with Perso-Arabic inscriptions
TheAhmadiyya Muslim Community considers Guru Nanak to have been aMuslim saint and that Sikhism derived from Sufism.[97] They believe Guru Nanak sought to educate Muslims about the "real teachings" of Islam.[97] Writing in 1895,Mirza Ghulam Ahmad defended Nanak from the accusations that had been made by theArya SamajistDayananda Saraswati, and asserted that Nanak was a Muslim.[97] According to Abdul Jaleel, Nanak being a Muslim is supported by achola inscribed withQuranic verses that is attributed to having belonged to him.[98]
^Macauliffe (1909) notes that, according to thejanamsakhi of Mani Singh[broken anchor], Nanak was married at the age of 14, not 18. "It is related in the Janamsakhi which bears the name of Mani Singh, that Nanak was married at the age of fourteen" (p. 18) Subsequent janamsakhis, however, claim that Nanak was married later, after he moved to Sultanpur (p. 29).
^"He was betrothed to Sulakhani, daughter of Mula, a resident of Batala in the present district of Gurdaspur." (Macauliffe 1909,p.19).
^"As a young man Nanak was married to Sulakhni, a daughter of Mula, a native of the newly founded town ofBatala who had come there from his village, Pakho dī Randhawi, on the left bank of the riverRavi. Mula belonged to the subcasteChona which was less important than even the subcasteBedi.". (Grewal 1998, p. 6)
^Trumpp (1877) transliterates the names of Nanak's children from theColebrookejanamsakhi[broken anchor] as "Sirī-čand" and "Lakhmī-dās", rather than "Lakhmī-čand" (pp.iii,viii). Macauliffe (1909,p. 29) also gives their names as Sri Chand and Lakhmi Das.
^"In its earliest stage Sikhism was clearly a movement within the Hindu tradition; Nanak was raised a Hindu and eventually belonged to the Sant tradition of northern India." (McLeod 2019)
^"Historically, Sikh religion derives from thisnirguni current of bhakti religion." (Lorenzen 1995, pp. 1–2)
^"Technically this would place the Sikh community's origins at a much further remove than 1469, perhaps to the dawning of the Sant movement, which possesses clear affinities to Guru Nanak's thought sometime in the tenth century. The predominant ideology of the Santparampara in turn corresponds in many respects to the much wider devotional Bhakti tradition in northern India." (Fenech 2014, p. 35)
^"Few Sikhs would mention these Indic texts and ideologies in the same breadth as the Sikh tradition, let alone trace elements of their tradition to this chronological and ideological point,despite the fact that the Indic mythology permeates the Sikh sacred canon, theGuru Granth Sahib and the secondary canon, theDasam Granth,[88] and adds delicate nuance and substance to the sacred symbolic universe of the Sikhs of today and of their past ancestors." (Fenech 2014, p. 36)
^Various appellations are connected to Nanak's father, some of them are: 'Mehta Kalu', 'Kalu Rai', 'Kalu Chand', 'Kalian Rai', and 'Kalian Chand'.
^Padmasambhava is alternatively known as 'Guru Rinpoche'.
^Service, Tribune News."Booklet on Guru Nanak Dev's teachings released".Tribuneindia News Service.Rare is a saint who has travelled and preached as widely as Guru Nanak Dev. He was known as Nanakachraya in Sri Lanka, Nanak Lama in Tibet, Guru Rimpochea in Sikkim, Nanak Rishi in Nepal, Nanak Peer in Baghdad, Wali Hind in Mecca, Nanak Vali in Misar, Nanak Kadamdar in Russia, Baba Nanak in Iraq, Peer Balagdaan in Mazahar Sharif and Baba Foosa in China, said Dr S S Sibia, director of Sibia Medical Centre.
^Baker, Janet (2 October 2019). "Guru Nanak: 550th birth anniversary of Sikhism's founder: Phoenix Art Museum, The Khanuja Family Sikh Art Gallery, 17 August 2019–29 March 2020".Sikh Formations.15 (3–4): 499.doi:10.1080/17448727.2019.1685641.S2CID210494526.
^Baker, Janet (2 October 2019). "Guru Nanak: 550th birth anniversary of Sikhism's founder: Phoenix Art Museum, The Khanuja Family Sikh Art Gallery, 17 August 2019–29 March 2020".Sikh Formations.15 (3–4): 499.doi:10.1080/17448727.2019.1685641.S2CID210494526.
^Baker, Janet (2 October 2019). "Guru Nanak: 550th birth anniversary of Sikhism's founder: Phoenix Art Museum, The Khanuja Family Sikh Art Gallery, 17 August 2019–29 March 2020".Sikh Formations.15 (3–4): 499.doi:10.1080/17448727.2019.1685641.S2CID210494526.
^Baker, Janet (2 October 2019). "Guru Nanak: 550th birth anniversary of Sikhism's founder: Phoenix Art Museum, The Khanuja Family Sikh Art Gallery, 17 August 2019–29 March 2020".Sikh Formations.15 (3–4): 499.doi:10.1080/17448727.2019.1685641.S2CID210494526.
^Baker, Janet (2 October 2019). "Guru Nanak: 550th birth anniversary of Sikhism's founder: Phoenix Art Museum, The Khanuja Family Sikh Art Gallery, 17 August 2019–29 March 2020".Sikh Formations.15 (3–4): 499.doi:10.1080/17448727.2019.1685641.S2CID210494526.
^Baker, Janet (2 October 2019). "Guru Nanak: 550th birth anniversary of Sikhism's founder: Phoenix Art Museum, The Khanuja Family Sikh Art Gallery, 17 August 2019–29 March 2020".Sikh Formations.15 (3–4): 499.doi:10.1080/17448727.2019.1685641.S2CID210494526.
^Baker, Janet (2 October 2019). "Guru Nanak: 550th birth anniversary of Sikhism's founder: Phoenix Art Museum, The Khanuja Family Sikh Art Gallery, 17 August 2019–29 March 2020".Sikh Formations.15 (3–4): 499.doi:10.1080/17448727.2019.1685641.S2CID210494526.
^Baker, Janet (2 October 2019). "Guru Nanak: 550th birth anniversary of Sikhism's founder: Phoenix Art Museum, The Khanuja Family Sikh Art Gallery, 17 August 2019–29 March 2020".Sikh Formations.15 (3–4): 499.doi:10.1080/17448727.2019.1685641.S2CID210494526.
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Macauliffe, Max Arthur (2004) [First published 1909].The Sikh Religion – Its Gurus, Sacred Writings and Authors. India: Low Price Publications.ISBN81-86142-31-2.
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