Sikhism: Its Origin and Fundamental Beliefs (Part Four)
1. Guru Nanak’s Missionary Journeys (Udasis)
After his spiritual transformation, Guru Nanak felt divinely ordained to spread his teachings across India and beyond. His missionary travels, known as Udasis, played a crucial role in establishing the foundations of Sikhism. Over approximately 25 years, Nanak journeyed through various regions of India, Central Asia, and the Middle East, preaching his message of monotheism (as he understood it), service to humanity, and social justice.
During these travels, he was accompanied by his devoted Muslim companion, Mardana, a skilled musician. Nanak would sing his divine hymns in a soul-stirring voice, while Mardana accompanied him on the rabab (a lute-like instrument).
The two presented a striking visual blend of India’s two dominant religions. Guru Nanak often dressed in a mix of Hindu and Muslim attire—wearing a mango-colored jacket, a white cloth (safa) draped over his shoulders, a Qalandar-style Muslim hat, a bone necklace, and a saffron Hindu tilak on his forehead. This symbolized his desire to establish a faith that could appeal to both Hindus and Muslims without fully aligning with either.
The Four Major Udasis:
a. The First Journey
Nanak began his travels in holy cities like Varanasi (Banaras), visiting temples and mosques. He preached against idolatry and superstition, engaging in debates with scholars of various faiths. This journey lasted 12 years, after which he returned to Punjab, where followers gathered around him—later known as Sikhs (meaning “disciples”).
b. The Second Journey
Nanak traveled to South India and Sri Lanka, spreading his teachings. Upon his return, he spent time with his family and founded the town of Kartarpur, where he established the first Sikh temple (Gurdwara) and spent his remaining years teaching.
c. The Third Journey
This journey took him to northern India and the Himalayas, where he rejected Hindu caste divisions, meaningless asceticism, and superstitions. He emphasized hard work, service, and devotion to God.
d. The Fourth and Final Journey (1518 CE onwards)
Nanak traveled westward, possibly reaching Mecca, Medina, Basra, and Baghdad. Some sources claim he also visited Afghanistan (Kabul, Kandahar, Balkh).
A famous account tells of Nanak debating Islamic scholars in Medina. In Baghdad, when a scholar asked who he was and which sect he belonged to, Nanak replied:
“I have appeared in this age to show people the path to salvation. I belong to no sect—I worship the One God, who is in the heavens, the earth, and everywhere.”
After 25 years of travel, Nanak settled in Kartarpur, dedicating his life to guiding his disciples.
2. The Final Days and Death of Guru Nanak
In his last decade, Nanak resided in Kartarpur, which became the center of his faith. Hundreds of thousands of followers, including Sufis and Hindus, gathered there.
Upon his death in 1539 CE, a dispute arose between Hindus (who wanted to cremate him) and Muslims (who insisted on burial). When a follower lifted the shroud, they found only flowers instead of a body—a miracle that unified his followers. They then venerated his scriptures (Guru Granth Sahib) instead of his physical remains.
Muhammad Al-Shaibani, in “Al-Hindus wa Al-Sikh”, offers an alternate account:
“When Nanak died, Hindus and Muslims quarreled over his body. A wise man suggested they check the room where he lay—only his robe remained. They split it in two, each group performing their rites. All saw this as a divine sign, believing Nanak had ascended to heaven.”
Before his death, Nanak appointed a successor (Angad), claiming his spirit would live on in future Gurus. This began the tradition of ten human Gurus in Sikhism.
(Note: Islamic perspectives view these post-death narratives as mythical, lacking religious or rational basis. The above is presented to explain Sikh beliefs.)
3. The Veneration of Nanak
Even before his death, Nanak was revered in two ways:
– As a Divine Teacher: Called Guru, Nanak Shah, or Baba Nanak, he was honored as a spiritual savior.
– Later Deification: Within decades, some elevated him to godhood, declaring, “Guru Nanak is God, the Supreme Brahma.” However, educated Sikhs reject this, seeing him as a guide, not divine.
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