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Guru Nanak bestowed Guruship on to Bhai Lehna Trehan (sept 7th, 1539), he was a devout hindu who pleased Guru Nanak Dev immensely with his obedience and deep loyalty during his 6-7 years of service to Guru Nanak Sahib at Kartarpur. Guru Nanak Sahib tested his disciples in various ways, and he chose Lehna over his own sons to be his successor, giving him a new name Angad (Guru Angad) Sahib and proclaimed “You are my Angad, a part of my body”.
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Guru Angad Dev Ji Teaching Gurmukhi to children (providing education to common folk, teaching punjabi in simpler Gurmukhi script) and Guru Sahib also built centres (Akhaaras) for sports and training for young people, encouraging wrestling matches, physical competitions and good health, propounding the idea "if you are physically fit only than you can pursue higher goals in life, because a sound mind can exist only in a sound body"
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Guru Angad was the second Guru of the Sikhs. He was chosen by Guru Nanak from amongst his disciples to carry on his teachings.
Guru Angad was born in March, 1504 AD at Matte-di-Sarai Wanga now in Faridkot district to Pheru Mal and Mata Daya Kaur. He was earlier known as Bhai Lehna. He was married in January 1520 AD to Mata Khivi and had two sons named Dasu and Datu and two daughters named Amro and Anokhi.(Some say one daughter Amro) |
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Guru Angad being bestowed with Guruship by Guru Nanak
Guru Angad was a devoted worshipper of the goddess Durga. Every year he used to lead a group of devotees from Khadur Sahib, where he had settled, to the temple of Jwalamukhi in the Lower Himalayas. In 1532 AD he met Guru Nanak at Kartarpur (Pakistan) on his way to Jwalamukhi and became his disciple. Guru Nanak was most impressed with the devotion and selfless services of Lehna, that he proclaimed him as his successor Guru in AD1539. As Nanak had previously embraced him, and because of the touch with His body e.g. "Ang", he changed the name of Lehna to Angad Guru Angad made Khadur Sahib his headquarters. Humayun, the Mughal Emperor called on him here and paid him homage.
The first duty Guru Angad performed after his morning devotions and kirtan was to tend the sick and succour the needy. His healing touch and loving compassion relieved many of their pains and distresses.
He continued to preach the teachings of Guru Nanak. In 1541 AD he introduced the use of the improved Gurmukhi script, which Guru Nanak had created in the form of "Gurmukhi Painti", had and encouraged all people to learn Punjabi and to read religious literature. In 1544 AD he got a biography of Guru Nanak written by Paira Mokha and dictated by Bhai Bala, which in a modified form is known as Bala Janamsakhi. Guru Angad also extended the langar and personally looked after the arrangements for serving. Sixty-three of his slokas are included in the Adi Granth. He died in March 1552 AD at Khadur Sahib at the age of 48 years.
Guru Angad encouraged the use of the Gurmukhi and preached the use of it during his divine time
Baba Buddha Ji applying the 'Tilak' to Guru Angad Dev Ji after Guru Nanak had bestowed the Gur-Gaddi to Bhai Lehna (Guru Angad) - (photo from Baba Atal)
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Guru Angad, a painting at the Lahore Museum (courtesy F.Aijazzudin)
Guru Angad is seated under an orange canopy. The pale carpet on which he sits is spread over a striped rug. An attendant stands by a terrace wall waving a peacock feather 'chauri' over the Guru. Adog lies asleep in front of the Guru.
A painting of Guru Angad by a Muslim painter. (courtesy T.S. Randhawa- "The Sikhs"
Guru Angad, (Bhai Lehna ji) was born in the village named Harike in Ferozepur district in Punjab, on Vaisakh Vadi 1st , (5th Vaisakh) Samvat 1561, (March 31, 1504). He was the son of a sucessful trader named Bhai Pheru Mall (Perumal /Vishnu) usually referred to as Bhai Pheru. His mother 's name was Mata Ramo ji (also known as Mata Sabhirai, Mansa Devi, Daya kaur). Baba Narayan Das Trehan was his grand father, whose ancestral house was at Matte-di-Sarai near Mukatsar. Pheru ji moved back to this place.
Under the influence of his mother, Mata Ramo, Bhai Lehna ji began to worship Durga (A Hindu mythological Goddess). He used to lead a batch of worshippers to Jawalamukhi Temple every year. He was married to Mata Khivi ji in Jaunary 1520 and had two sons (Bhai Dasu and Bhai Datu) and two daughters (Bibi Amro and Bibi Anokhi). The whole family of Bhai Pheru had to leave their ancestral village because of the ransacking by the Mughal and Baloch militia who had come with Babur. After this the family settelled at village Khadur Sahib beside the Beas river, near Tarn Taran Sahib (A small town about 25 km. away from Amritsar City).
Once Bhai Lehna ji heard the recitation of a hymn of Guru Nanak Sahib from Bhai Jodha (a sikh of Guru Nanak Sahib) and was thrilled and decided to proceed through Kartarpur to have a glimpse of Guru Nanak Sahib at the time of yearly pilgrimage to Jwalamukhi Temple. His very first meeting with Guru Nanak Sahib completely transformed him. His devotion to Guru Nanak and his holy mission was so great that he was installed as the Second Nanak in September 7, 1539 by Guru Nanak himself. Earlier Guru Nanak tested him in various ways and found an embodiment of obedience and service in him. Guru Nanak gave him a new name "Angad" (Guru Angad Sahib). He spent six or seven years in the service of Guru Nanak Sahib at Kartarpur.
After the death of Guru Nanak Sahib on September 22, 1539, Guru Angad Sahib left Kartarpur for Khadur Sahib Village (near Goindwal Sahib). He carried forward the thought of Guru Nanak Sahib both in letter and spirit. Yogis and Saints of different sects visited him and held detailed discussions about Sikhism and Dharam with him .
Guru Angad Sahib introduced a new alphabet known as Gurmukhi script, modifying the old Punjabi script's characters. Very soon, it become the script of the masses. He took great interest in the education of the children by opening many schools for their education and thus increased the number of literates. For the youth he started the tradition of Mall Akhara, where physical as well as spiritual exercises were held. He collected the facts about Guru Nanak Sahib's life from Bhai Bala ji and wrote the first biography of Guru Nanak Sahib. (Bhai Bale Wali Janamsakhi available now a days in not the same as the one that Guru Angad Sahib had compiled.) He also wrote 63 Saloks (stanzas), which were later included in Guru Granth Sahib by the fifth Sikh Guru, Guru Arjan. He popularized and expanded the institution of 'Guru ka Langar' that had been started by Guru Nanak.
Guru Angad visited all important places and centres established by Guru Nanak for preaching Sikhism. He also established hundreds of new "Dharamsalas" (Sikh religious Institutions) and thus strengthened the base of Sikhism. The period of his Guruship was the most crucial one.
Under the influence of his mother, Mata Ramo, Bhai Lehna ji began to worship Durga (A Hindu mythological Goddess). He used to lead a batch of worshippers to Jawalamukhi Temple every year. He was married to Mata Khivi ji in Jaunary 1520 and had two sons (Bhai Dasu and Bhai Datu) and two daughters (Bibi Amro and Bibi Anokhi). The whole family of Bhai Pheru had to leave their ancestral village because of the ransacking by the Mughal and Baloch militia who had come with Babur. After this the family settelled at village Khadur Sahib beside the Beas river, near Tarn Taran Sahib (A small town about 25 km. away from Amritsar City).
Once Bhai Lehna ji heard the recitation of a hymn of Guru Nanak Sahib from Bhai Jodha (a sikh of Guru Nanak Sahib) and was thrilled and decided to proceed through Kartarpur to have a glimpse of Guru Nanak Sahib at the time of yearly pilgrimage to Jwalamukhi Temple. His very first meeting with Guru Nanak Sahib completely transformed him. His devotion to Guru Nanak and his holy mission was so great that he was installed as the Second Nanak in September 7, 1539 by Guru Nanak himself. Earlier Guru Nanak tested him in various ways and found an embodiment of obedience and service in him. Guru Nanak gave him a new name "Angad" (Guru Angad Sahib). He spent six or seven years in the service of Guru Nanak Sahib at Kartarpur.
After the death of Guru Nanak Sahib on September 22, 1539, Guru Angad Sahib left Kartarpur for Khadur Sahib Village (near Goindwal Sahib). He carried forward the thought of Guru Nanak Sahib both in letter and spirit. Yogis and Saints of different sects visited him and held detailed discussions about Sikhism and Dharam with him .
Guru Angad Sahib introduced a new alphabet known as Gurmukhi script, modifying the old Punjabi script's characters. Very soon, it become the script of the masses. He took great interest in the education of the children by opening many schools for their education and thus increased the number of literates. For the youth he started the tradition of Mall Akhara, where physical as well as spiritual exercises were held. He collected the facts about Guru Nanak Sahib's life from Bhai Bala ji and wrote the first biography of Guru Nanak Sahib. (Bhai Bale Wali Janamsakhi available now a days in not the same as the one that Guru Angad Sahib had compiled.) He also wrote 63 Saloks (stanzas), which were later included in Guru Granth Sahib by the fifth Sikh Guru, Guru Arjan. He popularized and expanded the institution of 'Guru ka Langar' that had been started by Guru Nanak.
Guru Angad visited all important places and centres established by Guru Nanak for preaching Sikhism. He also established hundreds of new "Dharamsalas" (Sikh religious Institutions) and thus strengthened the base of Sikhism. The period of his Guruship was the most crucial one.
Guru Angad Trehan, by following the example of Guru Nanak, nominated Amar Das Bhalla as his successor (The Third Nanak) before his death. He presented all the holy scripts including those he received from Guru Nanak, to Guru Amar Das. He breathed his last on March 29, 1552 at the age of forty-eight. It is said that he started to build a new town, at Goindwal near Khadur Sahib and Guru Amar Das was appointed to supervise its construction. It is also said that Mughal emperor, Humayun, when defeated by Sher Shah Suri, came to obtain blessings of Guru Angad in regaining the throne of Delhi.
Sri Guru Angad Dev Ji
Sri Guru Angad Dev Ji
Father: Pheru Mal Ji
Mother : Daya Kaur Ji
Date of Birth: March 31, 1504
Place of Birth: Matte Di Sarai, Distt. Muktsar
Wife Mata: Khivi Ji
Children: Dassu Ji, Dattu Ji, Amro Ji & Alakhi Ji
Age, Year and Time at Gur Gadhi: September 07, 1539, 12 Years & 9 Months
Regimes: Humanyu, Sher Shah Suri & Islam Shah Suri
Contribution of Banies: 63 Salok and Waran
Age: 48 Years
Jyoti – Jot Day: March 29, 1552
Jyoti Jot Place: Khandur Sahib
Father: Pheru Mal Ji
Mother : Daya Kaur Ji
Date of Birth: March 31, 1504
Place of Birth: Matte Di Sarai, Distt. Muktsar
Wife Mata: Khivi Ji
Children: Dassu Ji, Dattu Ji, Amro Ji & Alakhi Ji
Age, Year and Time at Gur Gadhi: September 07, 1539, 12 Years & 9 Months
Regimes: Humanyu, Sher Shah Suri & Islam Shah Suri
Contribution of Banies: 63 Salok and Waran
Age: 48 Years
Jyoti – Jot Day: March 29, 1552
Jyoti Jot Place: Khandur Sahib
Birth place of Guru Angad Dev ji
Guru Angad Ji, (Bhai Lahna ji) was born in the village named Sarai Naga (Matte Di Sarai) district Muktsar (Punjab), on Vaisakh Vadi 1st , (5th Vaisakh) Samvat 1561, (March 31, 1504).
Pheru Mall Ji
He was son of a petty trader named Pheru Mall Ji.
Daya Mata
His mother’s name was Mata Ramo ji (also Kwown as Mata Sabhirai, Mansa Devi, Daya Kaur). His parents called him Lehna.
Mata Khivi Ji
He was married to Mata Khivi ji in Jaunary 1520. She gave birth to two daughters and two sons called Dassu and Dattu.
Khadur Sahib
When Matte di Sarai was ransacked by the Mughals and Baloches, Bhai Lehna Trehan and his father moved to Khadur Sahib, now a famous town near Tarn Taran. Bhai Lehna grew under the religious influence of his mother, Daya Kaur, and became a devotee of Durga, the goddess of Shakti (Power). He used to organize yearly pilgrimage of devout Hindus to Jawalamukhi, a place of Durga temple in the lower Himalayas. He used to lead Durga dance around the fire in a harness of jingling bells.
When Matte di Sarai was ransacked by the Mughals and Baloches, Bhai Lehna Trehan and his father moved to Khadur Sahib, now a famous town near Tarn Taran. Bhai Lehna grew under the religious influence of his mother, Daya Kaur, and became a devotee of Durga, the goddess of Shakti (Power). He used to organize yearly pilgrimage of devout Hindus to Jawalamukhi, a place of Durga temple in the lower Himalayas. He used to lead Durga dance around the fire in a harness of jingling bells.
Bhai Jodh Singh reciting Japuji Sahib, Guru Angad Devji Listening
Bhai Jodha, a Guru’s Sikh also lived at Khadur Sahib. His daily routine was to rise early every morning to recite Japji Sahib and Asa di Var. One day as Bhai Lehna attentively listened to the Divine Sabad (Hymn) recited by Bhai Jodha which gave a soothing touch to his soul. He asked Jodha about the composer of the stimulating hymn. Bhai Jodha told him all about Guru Nanak, who was living at Kartarpur (Now in Pakistan) at that time.
Bhai Jodha, a Guru’s Sikh also lived at Khadur Sahib. His daily routine was to rise early every morning to recite Japji Sahib and Asa di Var. One day as Bhai Lehna attentively listened to the Divine Sabad (Hymn) recited by Bhai Jodha which gave a soothing touch to his soul. He asked Jodha about the composer of the stimulating hymn. Bhai Jodha told him all about Guru Nanak, who was living at Kartarpur (Now in Pakistan) at that time.
Guru Nanak blessing Lehna after seeing him drenched with filthy water and saying that it was 'amrit' not dirty water which was spoiling his clothes. It was here that Guru Nanak named Lehna as Angad after taking him in His arms.
Bhali Lehna Ji leading the pilgrimage
The touch of divine Sabad made such an impact on Bhai Lehna’s mind that he got impatient to meet the Guru. When he was on his annual pilgrimage to Jawalamukhi, he broke his journey at Kartarpur to offer his obeisance to the Guru. They halted for the night near Kartarpur. While his companions took rest, Bhai Lehna started towards the town. He was on horseback. He was eager to see Guru Nanak.
The touch of divine Sabad made such an impact on Bhai Lehna’s mind that he got impatient to meet the Guru. When he was on his annual pilgrimage to Jawalamukhi, he broke his journey at Kartarpur to offer his obeisance to the Guru. They halted for the night near Kartarpur. While his companions took rest, Bhai Lehna started towards the town. He was on horseback. He was eager to see Guru Nanak.
Sri Guru nanak Devji Guiding Bhai Lehna Ji
On the way, he met a tall, strong and cheerful looking old man. ‘O Baba Ji’ (O Old Man) said Bhai Lehna to him, ‘kindly tell me the way to Guru Nanak’s place.’ ‘Follow me, dear brother,’ replied the old man. ‘I am going that way myself.’The old man led the way on foot. Bhai Lehna followed him on horse-back. Soon, they reached the town.The old man pointed towards a gate and said, ‘That is the place, dear Friend.’
On the way, he met a tall, strong and cheerful looking old man. ‘O Baba Ji’ (O Old Man) said Bhai Lehna to him, ‘kindly tell me the way to Guru Nanak’s place.’ ‘Follow me, dear brother,’ replied the old man. ‘I am going that way myself.’The old man led the way on foot. Bhai Lehna followed him on horse-back. Soon, they reached the town.The old man pointed towards a gate and said, ‘That is the place, dear Friend.’
Sri Guru Nanak Devji with Bhai Lehna Ji (Guru Angad Devji)
Bhai Lehna went in. He tied his horse to a peg in the compound. Then he looked about for the Guru. A man guided him to the door of a room and said, ‘The Guru is in that room. He is alone. Go in and see him, brother.’ Bhai Lehna entered the room. He was greatly surprised at what he saw. The old man sitting there was the same who had led his horse to this place. Bhai Lehna felt very upset. He said to himself, ‘I did a wrong thing. I rode while the Guru walked before me.’ Guru Nanak guessed what was passing in Bhai Lehna’s mind. ‘Don’t be upset, my brother,’ he said. ‘You did nothing wrong. I did my duty. You are my guest. I am your host. It is the duty of a host to serve his guests. I did that. I did nothing more. Come, sit near me. Let us talk. Let us get to know each other.’ ‘How kind and sweet he is!’ thought Bhai Lehna. He sat near the Guru. Soon they were talking like old, intimate friends. Sri Lehna learnt many new and good things from the Guru. His heart was filled with deep love and respect for him. He decided to give up worshiping Durga. He would worship God instead of the goddess. He became a Sikh (follower) of the Guru. He threw away the bells from his hands and feet. In the morning he met his companions. He said to them, ‘I do not wish to go to Jawalamukhi. I shall not worship any goddess any more. I have decided to worship God in Guru Nanak’s company.’ His companions went away. He remained with the Guru. His very first meeting with Guru Nanak Sahib completely transformed him. He dedicated himself to the service of Guru Nanak Sahib, became his Sikh and began to live at Kartarpur.
Bhai Lehna went in. He tied his horse to a peg in the compound. Then he looked about for the Guru. A man guided him to the door of a room and said, ‘The Guru is in that room. He is alone. Go in and see him, brother.’ Bhai Lehna entered the room. He was greatly surprised at what he saw. The old man sitting there was the same who had led his horse to this place. Bhai Lehna felt very upset. He said to himself, ‘I did a wrong thing. I rode while the Guru walked before me.’ Guru Nanak guessed what was passing in Bhai Lehna’s mind. ‘Don’t be upset, my brother,’ he said. ‘You did nothing wrong. I did my duty. You are my guest. I am your host. It is the duty of a host to serve his guests. I did that. I did nothing more. Come, sit near me. Let us talk. Let us get to know each other.’ ‘How kind and sweet he is!’ thought Bhai Lehna. He sat near the Guru. Soon they were talking like old, intimate friends. Sri Lehna learnt many new and good things from the Guru. His heart was filled with deep love and respect for him. He decided to give up worshiping Durga. He would worship God instead of the goddess. He became a Sikh (follower) of the Guru. He threw away the bells from his hands and feet. In the morning he met his companions. He said to them, ‘I do not wish to go to Jawalamukhi. I shall not worship any goddess any more. I have decided to worship God in Guru Nanak’s company.’ His companions went away. He remained with the Guru. His very first meeting with Guru Nanak Sahib completely transformed him. He dedicated himself to the service of Guru Nanak Sahib, became his Sikh and began to live at Kartarpur.
Bhai Lehna Ji working in fields with Sri Guru Nanak Dev Ji
Bhai Lehna displayed deep and loyal service to Guru Nanak. Several stories exist, which display how Bhai Lehna was chosen over the Guru’s sons as his successor.
Bhai Lehna displayed deep and loyal service to Guru Nanak. Several stories exist, which display how Bhai Lehna was chosen over the Guru’s sons as his successor.
Bhai Lehna washing clothes of Sri Guru Nanak Devji
Guru ji asked for washing his clothes in middle of the cold night. All others hesitated, but Bhai Lehna went to the river Ravi and washed them.
Guru ji asked for washing his clothes in middle of the cold night. All others hesitated, but Bhai Lehna went to the river Ravi and washed them.
Guru Angad Devji sitting at the Bank of river Ravi while Sri Guru Nanak Devji is taking bath
Once, the Guru was bathing in Ravi when a hailstorm came. Other Sikhs left for protection, but Bhai Lehna stayed put there. On the Guru’s asking for the reason for his not leaving, Bhai Lehna replied that except for the Guru there was nowhere else for him to go.
Once, the Guru was bathing in Ravi when a hailstorm came. Other Sikhs left for protection, but Bhai Lehna stayed put there. On the Guru’s asking for the reason for his not leaving, Bhai Lehna replied that except for the Guru there was nowhere else for him to go.
Guru Angad listening to Bhai Bala who is narrating the Sakhis of Guru Nanak to the writer Paira Mokha - which later on was called the 'Bhai Bala wali Janam Sakhi'.
Baba Sri Chand Ji Son of Sri Guru Nanak Devji refusing to take out utensil from dirty water
One of these stories is about a jug which fell into mud. Nanak’s sons would not pick it up; Sri Chand, the older, refused on the grounds that the filth would pollute him, and Lakshmi Chand, the younger, objected because the task was too menial for the son of a Guru.
One of these stories is about a jug which fell into mud. Nanak’s sons would not pick it up; Sri Chand, the older, refused on the grounds that the filth would pollute him, and Lakshmi Chand, the younger, objected because the task was too menial for the son of a Guru.
Sri Guru Angad Devji taking out utensil from dirty water obeying order of Sri Guru nanak Devji
Bhai Lehna, however, picked it out of the mud, washed it clean, and presented it to Guru Nanak full of water. In one instance, the Guru orders a wall of his house, which had fallen down, to be repaired. His sons refused to fix it immediately because of the storm that had knocked it down, and the lateness of the hour. They proposed that they send for masons in the morning. Guru Nanak said that he needed no masons while he had his Sikhs, and ordered them to repair it. Bhai Lehna started to repair the wall, but Nanak claimed that it was crooked when he was finished, and ordered him to knock it down and build it again. Bhai Lehna complied, and Nanak still claimed the wall was not straight. The Guru ordered him to attempt it a third time. At this, the Guru’s sons called Bhai Lehna a fool for putting up with such unreasonable orders. Bhai Lehna simply replied that a servant’s hands should be busy doing his master’s work.
Bhai Lehna, however, picked it out of the mud, washed it clean, and presented it to Guru Nanak full of water. In one instance, the Guru orders a wall of his house, which had fallen down, to be repaired. His sons refused to fix it immediately because of the storm that had knocked it down, and the lateness of the hour. They proposed that they send for masons in the morning. Guru Nanak said that he needed no masons while he had his Sikhs, and ordered them to repair it. Bhai Lehna started to repair the wall, but Nanak claimed that it was crooked when he was finished, and ordered him to knock it down and build it again. Bhai Lehna complied, and Nanak still claimed the wall was not straight. The Guru ordered him to attempt it a third time. At this, the Guru’s sons called Bhai Lehna a fool for putting up with such unreasonable orders. Bhai Lehna simply replied that a servant’s hands should be busy doing his master’s work.
Guru Angad opened schools for teaching and developing the 'Gurmukhi' language, the alphabet of which was initiated by Guru Nanak.
Bhai Lehna Ji lifting a bail of fodder
Yet another anecdote exists where Guru Nanak asks his Sikhs and his sons to carry three bundles of grass for his cows and buffaloes, and, as with the other examples, his sons and his followers failed to show loyalty. Bhai Lehna, however, immediately asked to be tasked with carrying the bundles, which were wet and muddy.
Yet another anecdote exists where Guru Nanak asks his Sikhs and his sons to carry three bundles of grass for his cows and buffaloes, and, as with the other examples, his sons and his followers failed to show loyalty. Bhai Lehna, however, immediately asked to be tasked with carrying the bundles, which were wet and muddy.
Mata_Sulakhni_Guru_Nanak_and_Bhai_Lehna
When Lehna and the Guru arrived at the Guru’s house, the Guru’s wife complained at Nanak’s terrible treatment of a guest, noting how his clothes were covered from head to foot with mud. Guru Nanak then replied to her, “This is not mud; it is the saffron of God’s court, which marketh the elect.” Upon another inspection, the Guru’s wife saw that Bhai Lehna’s clothes had, indeed, changed into saffron. To this day, Sikhs consider the three bundles as important symbols of spiritual affairs, temporal affairs, and the Guruship.
When Lehna and the Guru arrived at the Guru’s house, the Guru’s wife complained at Nanak’s terrible treatment of a guest, noting how his clothes were covered from head to foot with mud. Guru Nanak then replied to her, “This is not mud; it is the saffron of God’s court, which marketh the elect.” Upon another inspection, the Guru’s wife saw that Bhai Lehna’s clothes had, indeed, changed into saffron. To this day, Sikhs consider the three bundles as important symbols of spiritual affairs, temporal affairs, and the Guruship.
Mata_Sulakhni_Guru_Nanak_and_Bhai_Lehna
When Lehna and the Guru arrived at the Guru’s house, the Guru’s wife complained at Nanak’s terrible treatment of a guest, noting how his clothes were covered from head to foot with mud. Guru Nanak then replied to her, “This is not mud; it is the saffron of God’s court, which marketh the elect.” Upon another inspection, the Guru’s wife saw that Bhai Lehna’s clothes had, indeed, changed into saffron. To this day, Sikhs consider the three bundles as important symbols of spiritual affairs, temporal affairs, and the Guruship.
When Lehna and the Guru arrived at the Guru’s house, the Guru’s wife complained at Nanak’s terrible treatment of a guest, noting how his clothes were covered from head to foot with mud. Guru Nanak then replied to her, “This is not mud; it is the saffron of God’s court, which marketh the elect.” Upon another inspection, the Guru’s wife saw that Bhai Lehna’s clothes had, indeed, changed into saffron. To this day, Sikhs consider the three bundles as important symbols of spiritual affairs, temporal affairs, and the Guruship.
Sri Guru Angad Devji asking Sri Guru Nanak Devji from which side should he eat the dead body.
Guru Nanak led them both to a funeral pyre, and ordered them to eat the corpse that was hidden under a shroud. Baba Buddha ran away in terror, but Bhai Lehna obeyed. When he lifted the shroud, he found Parshad (sacred food). Bhai Lehna offers the Parshad to the Guru, satisfied to eat of the leavings. Guru Nanak, after this test, revealed the Japji to Bhai Lehna, proclaimed Bhai Lehna as his own image, and promised that Bhai Lehna would be the next Guru.
Guru Nanak led them both to a funeral pyre, and ordered them to eat the corpse that was hidden under a shroud. Baba Buddha ran away in terror, but Bhai Lehna obeyed. When he lifted the shroud, he found Parshad (sacred food). Bhai Lehna offers the Parshad to the Guru, satisfied to eat of the leavings. Guru Nanak, after this test, revealed the Japji to Bhai Lehna, proclaimed Bhai Lehna as his own image, and promised that Bhai Lehna would be the next Guru.
Guru Nanak bestowing the Gurgaddi to Guru Angad after putting 5 paise and a coconut in front of him
Sri Guru Nanak Devji blessing Sri Guru Angad Devji after declaring him to be his successor
Guru Nanak Ji touched him and renamed him Angad (part of the body) or the second Nanak on September 7, 1539. On this day, Guru Nanak got Bhai Lehna seated on his throne, put five paise and a coco-nut in front of him and bowed before him.
Guru Nanak Ji touched him and renamed him Angad (part of the body) or the second Nanak on September 7, 1539. On this day, Guru Nanak got Bhai Lehna seated on his throne, put five paise and a coco-nut in front of him and bowed before him.
Guru Angad encouraged sports and had the children play and exercise in such a manner which would benefit their health.
Baba Budha Ji applying Tilak on Sri Guru Angad Devji's forehead during Guru Gaddi Ceremony
Thereafter he told Baba Buddha,”He is my successor; put a tilak on his forehead as a token of his appointment to the Guruship.” Baba Buddha did so. The Guru then ordered his followers to obey and serve Guru Angad; who was in his own image. Bhai Gurdas describes the succession to Guru Angad (Var 1, pauri-45):
“Angad got the same tilak, the same umbrella over his head, and was seated on the same true throne as Guru Nanak. The seal of Guru Nanak’s hand entered Guru Angad’s, and proclaimed his sovereignty.”
Thereafter he told Baba Buddha,”He is my successor; put a tilak on his forehead as a token of his appointment to the Guruship.” Baba Buddha did so. The Guru then ordered his followers to obey and serve Guru Angad; who was in his own image. Bhai Gurdas describes the succession to Guru Angad (Var 1, pauri-45):
“Angad got the same tilak, the same umbrella over his head, and was seated on the same true throne as Guru Nanak. The seal of Guru Nanak’s hand entered Guru Angad’s, and proclaimed his sovereignty.”
Gurdwara Drbar sahib, Khadur sahib
After his appointment to the Guruship, Guru Nanak directed Guru Angad to return to Khadur. After the death of Guru Nanak Sahib on September 22, 1539, Guru Angad Sahib left Kartarpur for Khadur Sahib. He spent six or seven years in the service of Guru Nanak Sahib at Kartarpur.
After his appointment to the Guruship, Guru Nanak directed Guru Angad to return to Khadur. After the death of Guru Nanak Sahib on September 22, 1539, Guru Angad Sahib left Kartarpur for Khadur Sahib. He spent six or seven years in the service of Guru Nanak Sahib at Kartarpur.
Gurdwara Mai Bharai
The separation from the Guru had such a great effect on Guru Angad Devji that he sat in a room in the house of Mai Bhara (his aunt) at Khadur Sahib and meditated on God without any distraction or interruption. He did not eat or drink anything except a pot of milk in a day. About six months passed and the Sikhs did not know the whereabouts of the Guru. One day Bhai Lalo, Bhai Saido and Bhai Ajita and other Sikhs went to Baba Buddha and asked him about the whereabouts of the Guru. They informed him that they had searched Khadur Sahib and other places but could not find him anywhere. It is said that Baba Buddha concentrated his thoughts on the Guru and was able to visualize his place of meditation.
The separation from the Guru had such a great effect on Guru Angad Devji that he sat in a room in the house of Mai Bhara (his aunt) at Khadur Sahib and meditated on God without any distraction or interruption. He did not eat or drink anything except a pot of milk in a day. About six months passed and the Sikhs did not know the whereabouts of the Guru. One day Bhai Lalo, Bhai Saido and Bhai Ajita and other Sikhs went to Baba Buddha and asked him about the whereabouts of the Guru. They informed him that they had searched Khadur Sahib and other places but could not find him anywhere. It is said that Baba Buddha concentrated his thoughts on the Guru and was able to visualize his place of meditation.
Sri Guru Angad Devji coming out of Mai Bharai's house at Khadur Sahib
Next morning, they all went to the house of Mai Bharai at Khadur Sahib, where the Guru was sitting in seclusion. Mai Bharai gave them no information about the Guru, but, she went inside the house and told the Guru about the visit of four Sikhs. The Guru told her that they should be brought inside. He embraced Baba Buddha and uttered the following Slok:
“Cut off the head which boweth not to the Lord, Nanak, take and burn the wretched body which feeleth not the pain of separation.” (Sri Guru Garanth Sahib p-89)
Next morning, they all went to the house of Mai Bharai at Khadur Sahib, where the Guru was sitting in seclusion. Mai Bharai gave them no information about the Guru, but, she went inside the house and told the Guru about the visit of four Sikhs. The Guru told her that they should be brought inside. He embraced Baba Buddha and uttered the following Slok:
“Cut off the head which boweth not to the Lord, Nanak, take and burn the wretched body which feeleth not the pain of separation.” (Sri Guru Garanth Sahib p-89)
Sri Guru Angad Devji blessing Sangat at Khadur Sahib
Baba Buddha requested him to take his seat as Guru and bless the Sikhs publicly. When the Guru came out, crowds went to see him and presented to him their offerings. Whatever he received, the Guru passed on to his kitchen. There were continuous preaching, singing of hymns and repetition of Name.
Baba Buddha requested him to take his seat as Guru and bless the Sikhs publicly. When the Guru came out, crowds went to see him and presented to him their offerings. Whatever he received, the Guru passed on to his kitchen. There were continuous preaching, singing of hymns and repetition of Name.
Sri Guru Angad Devji blessing sick people at Khadur Sahib
The first duty Guru Ji performed after morning prayers and listning to kirtan was to tend the sick and needy. Guru Ji’s healing touch and loving compassion relieved many of their pains.
Guru Angad Sahib visited all important places and centers established by Guru Nanak Sahib for preaching Sikhism. He also established hundreds of new Sangats (Sikh religious Institutions or dharmasalas) and thus strengthened the base of Sikhism. The period of his Guruship was the most crucial one.
The first duty Guru Ji performed after morning prayers and listning to kirtan was to tend the sick and needy. Guru Ji’s healing touch and loving compassion relieved many of their pains.
Guru Angad Sahib visited all important places and centers established by Guru Nanak Sahib for preaching Sikhism. He also established hundreds of new Sangats (Sikh religious Institutions or dharmasalas) and thus strengthened the base of Sikhism. The period of his Guruship was the most crucial one.
Mata Khiwi Ji
The position of woman at the time was deplorable in punjab/ North India due to Mughal invasions, this was unlike the matriarchal society of southern India. Uneducated lower classes - treated their women poorly, because, they thought women to be inferior to man, foolish, since they regarded Goddesses like Durga all powerful and all empowering. Guru preached to the poor uneducated masses, that man and women were equal before God. He welcomed women to the Sangat, offered them seats side by side.
The position of woman at the time was deplorable in punjab/ North India due to Mughal invasions, this was unlike the matriarchal society of southern India. Uneducated lower classes - treated their women poorly, because, they thought women to be inferior to man, foolish, since they regarded Goddesses like Durga all powerful and all empowering. Guru preached to the poor uneducated masses, that man and women were equal before God. He welcomed women to the Sangat, offered them seats side by side.
Mata Khivi Ji distributing Langar
Guru Angad scarcely worked alone. His wife and partner, Mata Khivi, is a very important woman who contributed significantly to Sikhism. Mata Kheevi played a major role in enlarging the women participation in the leadership position in Guru’s court. Mata Khivi was instrumental in creating and maintaining the institution of langar, whereby all devotees of the Guru and all people in general, were invited to come and eat together. This practice started initially with Mata Khivi serving food to the members of the community and the visitors who would come to see Guru Angad and it came to symbolize the Guru’s teachings; emphasizing the humanity in every single person and abolishing any innate discriminations. She did her job in a skillful and selfless manner, characteristic of her, and evoked spontaneous respect among the people. She also made sure that the food being fed was nutritious and wholesome because many who came to see Guru were needy and destitute. Mata Kheevi would embrace them all and offer love and food. She was, to use the simile of the contemporary ministrel Balwand, like a shady tree to the Guru’s disciples and afforded them effectual shade. Her role and praise is recorded in the Guru Granth Sahib.
ਬਲਵੰਡ ਖੀਵੀ ਨੇਕ ਜਨ ਜਿਸੁ ਬਹੁਤੀ ਛਾਉ ਪਤ੍ਰਾਲੀ ॥
Balwand says that Khivi, the Guru’s wife, is a noble woman, who gives soothing, leafy shade to all.
ਲੰਗਰਿ ਦਉਲਤਿ ਵੰਡੀਐ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਖੀਰਿ ਘਿਆਲੀ ॥
She distributes the bounty of the Guru’s Langar; the kheer – the rice pudding and ghee, is like sweet ambrosia.
To this day, after every service, visitors to a Sikh gurudwara witness a congregation who join and eat Langar together. Langar also emphasized that service to fellow man was an important tenet of the Sikh way of life, as it is customary for members of the congregation to serve one another. The Guru earned his own living by twisting coarse grass into strings used for cots. All offerings went to the common community fund. This demonstrates that it is necessary and honorable to do even the meanest productive work. It also emphasizes that parasitical living is not in consonance with the mystic and moral path. In line with Guru Nanak’s teaching, the Guru also declared that there was no place for passive recluses in the community.
Guru Angad scarcely worked alone. His wife and partner, Mata Khivi, is a very important woman who contributed significantly to Sikhism. Mata Kheevi played a major role in enlarging the women participation in the leadership position in Guru’s court. Mata Khivi was instrumental in creating and maintaining the institution of langar, whereby all devotees of the Guru and all people in general, were invited to come and eat together. This practice started initially with Mata Khivi serving food to the members of the community and the visitors who would come to see Guru Angad and it came to symbolize the Guru’s teachings; emphasizing the humanity in every single person and abolishing any innate discriminations. She did her job in a skillful and selfless manner, characteristic of her, and evoked spontaneous respect among the people. She also made sure that the food being fed was nutritious and wholesome because many who came to see Guru were needy and destitute. Mata Kheevi would embrace them all and offer love and food. She was, to use the simile of the contemporary ministrel Balwand, like a shady tree to the Guru’s disciples and afforded them effectual shade. Her role and praise is recorded in the Guru Granth Sahib.
ਬਲਵੰਡ ਖੀਵੀ ਨੇਕ ਜਨ ਜਿਸੁ ਬਹੁਤੀ ਛਾਉ ਪਤ੍ਰਾਲੀ ॥
Balwand says that Khivi, the Guru’s wife, is a noble woman, who gives soothing, leafy shade to all.
ਲੰਗਰਿ ਦਉਲਤਿ ਵੰਡੀਐ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਖੀਰਿ ਘਿਆਲੀ ॥
She distributes the bounty of the Guru’s Langar; the kheer – the rice pudding and ghee, is like sweet ambrosia.
To this day, after every service, visitors to a Sikh gurudwara witness a congregation who join and eat Langar together. Langar also emphasized that service to fellow man was an important tenet of the Sikh way of life, as it is customary for members of the congregation to serve one another. The Guru earned his own living by twisting coarse grass into strings used for cots. All offerings went to the common community fund. This demonstrates that it is necessary and honorable to do even the meanest productive work. It also emphasizes that parasitical living is not in consonance with the mystic and moral path. In line with Guru Nanak’s teaching, the Guru also declared that there was no place for passive recluses in the community.
Sri Guru Angad Devji Distributing Baal Bodh among children
Guru Angad invented the present form of the Gurmukhi script. It became the medium of writing the Punjabi language in which the hymns of the Gurus are expressed. This step had a far-reaching purpose and impact. Firstly, it gave the common people a language that is simple to learn and write. Sanskrit was far to difficult and complex for poor people. Emphasis came first for nutrition, then physical health and then mental health and then basic education and dharmic principles, like dharma (righteousness), karma (activity action and reaction), daya (mercy) , karuna (kindness) and moksha (liberation) from samsara ( reincarnation).
Guru Angad invented the present form of the Gurmukhi script. It became the medium of writing the Punjabi language in which the hymns of the Gurus are expressed. This step had a far-reaching purpose and impact. Firstly, it gave the common people a language that is simple to learn and write. Sanskrit was far to difficult and complex for poor people. Emphasis came first for nutrition, then physical health and then mental health and then basic education and dharmic principles, like dharma (righteousness), karma (activity action and reaction), daya (mercy) , karuna (kindness) and moksha (liberation) from samsara ( reincarnation).
Sri Guru Angad Devji Teaching Gurmakhi to Children
Guru Angad was a great teacher who personally taught Punjabi in Gurmukhi script to children. He provided education and means of communication to common folk who would no longer be dependent on the religious or political establishment to pursue their own economic, educational or spiritual goals. This was his way of empowering people to have higher goals in life.
Guru Angad was a great teacher who personally taught Punjabi in Gurmukhi script to children. He provided education and means of communication to common folk who would no longer be dependent on the religious or political establishment to pursue their own economic, educational or spiritual goals. This was his way of empowering people to have higher goals in life.
Emperor Humayun who after losing a battle came to visit Guru Angad, who was sitting in meditation, drew his sword at being ignored. Guru Angad told the deposed king that he should have drawn the sword in the battle field and not in front of 'fakirs' (ascetics). Anyway the Guru blessed him after Humayun pleaded sorry. The Guru blessed him for the return of his kingdom in due course.
Guru Angad Dev ji encouraged sports
Guru Angad took a keen interest in physical fitness, and encouraged his devotees to be involved in sports after their morning prayers. Guru Angad Dev ji inspired people to lead healthy lives. According to Guru ji, if you are physically fit only than you can pursue higher goals in life, because a sound mind can exist only in a sound body. He provided opportunities to underprivileged sections of the society to maintain good health. He encouraged all people to be involved in wrestling bouts or Mal Akharas to compete in physical competitions. This was again his way of doing away with social taboos of people of lower caste not having physical contact with higher castes. These steps initiated by him laid the foundation for a spiritually, educated and enlightened, healthy Sikh community, without distinctions of caste and creed.
Guru Angad took a keen interest in physical fitness, and encouraged his devotees to be involved in sports after their morning prayers. Guru Angad Dev ji inspired people to lead healthy lives. According to Guru ji, if you are physically fit only than you can pursue higher goals in life, because a sound mind can exist only in a sound body. He provided opportunities to underprivileged sections of the society to maintain good health. He encouraged all people to be involved in wrestling bouts or Mal Akharas to compete in physical competitions. This was again his way of doing away with social taboos of people of lower caste not having physical contact with higher castes. These steps initiated by him laid the foundation for a spiritually, educated and enlightened, healthy Sikh community, without distinctions of caste and creed.
Mata Khivi Ji distributing Langar
Guru Angad stood for a casteless and classless society, in which no one was superior to the other and no one, through greed or selfishness, could be allowed to encroach upon the rights of others. In short, he visualized a society in which members lived like a family, helping and supporting one another. He not only preached equality but practiced it. To promote the acceptance of human equality, Guru established a community kitchen where all sat together in a row, regardless of caste or status, and ate the same food. Not harming any living entity was crucial, being vegetarian and peaceful and kind was to be human.
Guru Angad said,
Himself creates, O Nanak; He establishes the various creatures. How can anyone be called bad?
There is One Lord and Master of all; He watches over all, and assigns all to their tasks.
Some have less, and some have more; no one is allowed to leave empty.” – Guru Angad Dev
Guru Angad stood for a casteless and classless society, in which no one was superior to the other and no one, through greed or selfishness, could be allowed to encroach upon the rights of others. In short, he visualized a society in which members lived like a family, helping and supporting one another. He not only preached equality but practiced it. To promote the acceptance of human equality, Guru established a community kitchen where all sat together in a row, regardless of caste or status, and ate the same food. Not harming any living entity was crucial, being vegetarian and peaceful and kind was to be human.
Guru Angad said,
Himself creates, O Nanak; He establishes the various creatures. How can anyone be called bad?
There is One Lord and Master of all; He watches over all, and assigns all to their tasks.
Some have less, and some have more; no one is allowed to leave empty.” – Guru Angad Dev
Sangat
Sangat - congregational prayer and praise of God
Sri Guru Nanak Dev Ji a spitual divine teacher
Good deeds are important but winning God’s Grace is still more important. Pride, greed and ego are the greatest distractions to keep away humans from the Creator. A guru or a spiritual divine teacher is needed to guide the man on the true path. “That virtuous person who does not walk in the way of greed, and who abides in Truth, is accepted and embraced by God”.
“This is the nature of ego, that people perform their actions in ego.
This is the bondage of ego, that time and time again, makes people suffer”
Control greed and worldly attachments
Guru Angad Dev also emphasized that one must control the greed and worldly attachment because they are impediments in the path of God. One must stay focused on the inner development.
“They know that they will have to depart, so why do they make such ostentatious displays?
Those who do not know that they will have to depart, continue to arrange their affairs.
He accumulates wealth during the night of his life, but in the morning, he must depart."
He was a constructive architect of a society which focused on the social and religious freedom and equality, promoting dignity of action without distinction of caste and status. He was born at a time when ritual, caste distinctions and superstition had reduced the people to a low level of existence. He gave them courage and uplifted them. He taught the people to lead a righteous life and show due reverence and respect to God instead of supplicating before men. By his own example he made the people fearless and put a new life and spirit in them.
Dignity of labor
The Guru also extolled the dignity of labor and decried the division of society on grounds of birth and founded a classless society based on the idea of equality and universal brotherhood. He was particularly aware of the degradation which the lower classes of the people suffered through centuries at the hands of rulers and the so called high caste people. He aligned himself with the down-trodden and the less fortunate sections of the people and preferred to stay with the working class people. Guru Angad confirms that
“those who meditate on the Eternal Lord, who is fearless and is All Pervasive,
are not only themselves emancipated, but they rescue many others form this net of illusion.”
Good deeds are important but winning God’s Grace is still more important. Pride, greed and ego are the greatest distractions to keep away humans from the Creator. A guru or a spiritual divine teacher is needed to guide the man on the true path. “That virtuous person who does not walk in the way of greed, and who abides in Truth, is accepted and embraced by God”.
“This is the nature of ego, that people perform their actions in ego.
This is the bondage of ego, that time and time again, makes people suffer”
Control greed and worldly attachments
Guru Angad Dev also emphasized that one must control the greed and worldly attachment because they are impediments in the path of God. One must stay focused on the inner development.
“They know that they will have to depart, so why do they make such ostentatious displays?
Those who do not know that they will have to depart, continue to arrange their affairs.
He accumulates wealth during the night of his life, but in the morning, he must depart."
He was a constructive architect of a society which focused on the social and religious freedom and equality, promoting dignity of action without distinction of caste and status. He was born at a time when ritual, caste distinctions and superstition had reduced the people to a low level of existence. He gave them courage and uplifted them. He taught the people to lead a righteous life and show due reverence and respect to God instead of supplicating before men. By his own example he made the people fearless and put a new life and spirit in them.
Dignity of labor
The Guru also extolled the dignity of labor and decried the division of society on grounds of birth and founded a classless society based on the idea of equality and universal brotherhood. He was particularly aware of the degradation which the lower classes of the people suffered through centuries at the hands of rulers and the so called high caste people. He aligned himself with the down-trodden and the less fortunate sections of the people and preferred to stay with the working class people. Guru Angad confirms that
“those who meditate on the Eternal Lord, who is fearless and is All Pervasive,
are not only themselves emancipated, but they rescue many others form this net of illusion.”
Service to the mankind
Guru Angad believed in the service and well-being of all mankind and not just of his own followers. He laid stress on character building rather than observance of rituals and formalities. The path which Guru Angad pointed out to his Sikhs for achieving enlightenment was through service and good actions and devotion and worship of one God. He asked his followers to win Divine grace by prayer, singing His praises, cultivating humility, a spirit of service and submitting at all time to His will.
Importance of Physical body
He stressed the importance of the physical body as an instrument of spiritual development. He told his followers that there was a spark of divinity in every human being. The body is the temple of God as it houses the soul. God’s presence can be felt by deeper contemplation and reflection within.
Guru Angad was at once a spiritual teacher and a man of action. To Guru Angad, religion was not only a spiritual experience but a way of life. Every action must have an impact of spirituality, humility and love. This can be achieved if one is always conscious of the presence of God. Guru Angad insisted that there should be harmony between thought and action and purity in life.
“Doing something unwillingly or doing under pressure from someone does not bring either merit or goodness.
That alone is a good deed, which is done by one’s own free will.” -Guru Angad Dev
Guru Angad believed in the service and well-being of all mankind and not just of his own followers. He laid stress on character building rather than observance of rituals and formalities. The path which Guru Angad pointed out to his Sikhs for achieving enlightenment was through service and good actions and devotion and worship of one God. He asked his followers to win Divine grace by prayer, singing His praises, cultivating humility, a spirit of service and submitting at all time to His will.
Importance of Physical body
He stressed the importance of the physical body as an instrument of spiritual development. He told his followers that there was a spark of divinity in every human being. The body is the temple of God as it houses the soul. God’s presence can be felt by deeper contemplation and reflection within.
Guru Angad was at once a spiritual teacher and a man of action. To Guru Angad, religion was not only a spiritual experience but a way of life. Every action must have an impact of spirituality, humility and love. This can be achieved if one is always conscious of the presence of God. Guru Angad insisted that there should be harmony between thought and action and purity in life.
“Doing something unwillingly or doing under pressure from someone does not bring either merit or goodness.
That alone is a good deed, which is done by one’s own free will.” -Guru Angad Dev
Guru Angad Dev J teaching children while Emperor Himanyu is watching.
After the Mughal emperor Babur’s death he was succeeded by his son Humayun. He was soon defeated by Sher Shah and on his retreat out of India he stopped at Khadur to seek the Guru’s blessings. When Humayan arrived, Guru Angad was absorbed in teaching children. After a while Humayan became impatient and angry at being ignored and put his hand on the hilt of his sword to attack the Guru. Guru Angad was unmoved by this and said “When you should have used the sword you did not, rather you ran away from the battlefield like a coward. Here you show off, threatening to attack unarmed devotees engaged in prayer.”
After the Mughal emperor Babur’s death he was succeeded by his son Humayun. He was soon defeated by Sher Shah and on his retreat out of India he stopped at Khadur to seek the Guru’s blessings. When Humayan arrived, Guru Angad was absorbed in teaching children. After a while Humayan became impatient and angry at being ignored and put his hand on the hilt of his sword to attack the Guru. Guru Angad was unmoved by this and said “When you should have used the sword you did not, rather you ran away from the battlefield like a coward. Here you show off, threatening to attack unarmed devotees engaged in prayer.”
Bhai balaji - Narrating the Janam Sakhi of Sri Guru Nanak Devji at Khadur Sahib, Sri Guru Angad devji is listening the same
He collected the facts about Guru Nanak Sahib ‘s life from Bhai Bala ji and wrote the first biography of Guru Nanak Sahib. (Bhai Bale Wali Janamsakhi .)
He collected the facts about Guru Nanak Sahib ‘s life from Bhai Bala ji and wrote the first biography of Guru Nanak Sahib. (Bhai Bale Wali Janamsakhi .)
Sri Guru Granth Sahib Ji
He also wrote 63 Saloks (stanzas), these were included in Guru Granth Sahib.
guru-amar-das-sahib
Guru Angad Sahib, by following the example of Guru Nanak Sahib, nominated Amar Das Bhalla Sahib as his successor (The Third Nanak) before his death. He presented all the holy scripts including those he received from Guru Nanak Sahib, to Guru Amar Das Sahib.
Guru Angad Sahib, by following the example of Guru Nanak Sahib, nominated Amar Das Bhalla Sahib as his successor (The Third Nanak) before his death. He presented all the holy scripts including those he received from Guru Nanak Sahib, to Guru Amar Das Sahib.
Sri Guru Amar Dasji kindling fire to the pyre of Sri Guru Angad Devji
He breathed his last on March 29, 1552 at the age of forty-eight.
He breathed his last on March 29, 1552 at the age of forty-eight.
Historical Gurdwaras connected with Guru Angad Dev Ji
Gurdwara Mai Bharai
Gurdwara Mai Bharai Sahib (Sri Guru Angad Dev Ji) Khadur Sahib, Distt. Tarn Taran. After attaining Guruship, Guru Angad Dev Ji remained interned in the house of Mai Bharai (Aunt of the Guru). It was Baba Buddha Ji, who impressed upon Guru Ji to appear before Sangat (devotees).
Gurdwara Mai Bharai Sahib (Sri Guru Angad Dev Ji) Khadur Sahib, Distt. Tarn Taran. After attaining Guruship, Guru Angad Dev Ji remained interned in the house of Mai Bharai (Aunt of the Guru). It was Baba Buddha Ji, who impressed upon Guru Ji to appear before Sangat (devotees).
Gurdwara Darbar Sahib, Khadur Sahib
Gurdwara Sri Darbar Sahib (Angitha Sahib-Sri Guru Angad Dev Ji) Khadur Sahib, Distt. Tarn Taran. Sri Guru Angad Devji lived at Khadur Sahib for a period of 12 years. After performing many great religious, social & cultural activities, he left for heavenly abode at Khadur Sahib. The place where Guru’s last sacred rites were performed is given the name “Angitha Sahib Patshahi Dusri”. It is a historical fact that the Eight Gurus by their visit to Khadur Sahib, made it a place of great historical importance.
Gurdwara Sri Darbar Sahib (Angitha Sahib-Sri Guru Angad Dev Ji) Khadur Sahib, Distt. Tarn Taran. Sri Guru Angad Devji lived at Khadur Sahib for a period of 12 years. After performing many great religious, social & cultural activities, he left for heavenly abode at Khadur Sahib. The place where Guru’s last sacred rites were performed is given the name “Angitha Sahib Patshahi Dusri”. It is a historical fact that the Eight Gurus by their visit to Khadur Sahib, made it a place of great historical importance.
Gurdwara Tapiana Sahib
Gurdwara Tapiana Sahib (Sri Guru Nanak Dev Ji) Khadur Sahib, Distt. Tarn Taran. Sri Guru Nanak Devji used to sing Shabad Kirtan along with Bhai Bala Ji and Bahi Mardana Ji at this place. With the instructions of Sri Guru Angad Devji, the Janam Sakhi of Sri Guru Nanak Devji was also written by Bhai Bala Ji at this place. When the Janam Sakhi was completed,
Gurdwara Tapiana Sahib (Sri Guru Nanak Dev Ji) Khadur Sahib, Distt. Tarn Taran. Sri Guru Nanak Devji used to sing Shabad Kirtan along with Bhai Bala Ji and Bahi Mardana Ji at this place. With the instructions of Sri Guru Angad Devji, the Janam Sakhi of Sri Guru Nanak Devji was also written by Bhai Bala Ji at this place. When the Janam Sakhi was completed,
Gurdwara Mall Akharha
Gurudwara Mal Akhara: This was the arena for exercising.
birth place of angad dev ji
Gurudwara Matte di Serai: This is Guru Angad Dev Ji’s place of birth.
Guru Angad Dev Ji's Contributions
This is the nature of ego, that people perform their actions in ego. This is the bondage of ego, that time and time again, makes people suffer”
Eliminate your conceit and then perform service to humanity,
Only then you will be get honor - Guru Angad Dev
On April 18, 2007, the Sikhs marked the 503rd Birth anniversary of Guru Angad Dev ji, the second Guru in Sikhism. The appointment of Guru Angad dev Trehan by Guru Nanak, the founder of Sikhism, as his own successor was an event of far reaching significance in the evolution of Sikhism. The second Guru, who believed to have embodied the spirit of his great predecessor, consolidated the infant faith movement through his energy and his global vision.
On this auspicious occasion, let us remind ourselves of the simple and sublime teachings of Guru Angad, which are non-sectarian and universal in their application. Guru Angad is one of the world teachers whose message is of universal application and is valid for all time. It has particular relevance not only to us but to the whole of mankind at this critical period of human history, If only we pay heed to it, we can surely foster universal brotherhood based on mutual love, respect and understanding, and we can build and promote international peace.
Gurudwara Matte di Serai: This is Guru Angad Dev Ji’s place of birth.
Guru Angad Dev Ji's Contributions
This is the nature of ego, that people perform their actions in ego. This is the bondage of ego, that time and time again, makes people suffer”
Eliminate your conceit and then perform service to humanity,
Only then you will be get honor - Guru Angad Dev
On April 18, 2007, the Sikhs marked the 503rd Birth anniversary of Guru Angad Dev ji, the second Guru in Sikhism. The appointment of Guru Angad dev Trehan by Guru Nanak, the founder of Sikhism, as his own successor was an event of far reaching significance in the evolution of Sikhism. The second Guru, who believed to have embodied the spirit of his great predecessor, consolidated the infant faith movement through his energy and his global vision.
On this auspicious occasion, let us remind ourselves of the simple and sublime teachings of Guru Angad, which are non-sectarian and universal in their application. Guru Angad is one of the world teachers whose message is of universal application and is valid for all time. It has particular relevance not only to us but to the whole of mankind at this critical period of human history, If only we pay heed to it, we can surely foster universal brotherhood based on mutual love, respect and understanding, and we can build and promote international peace.
Guru Angad Dev Ji Teaching Gurmukhi to children
Guru Angad Dev ji started the schools and also developed the Gurmukhi language in order to make education available to the downtrodden and the underprivileged of the society at that time. Guru Angad was a great teacher who personally taught Punjabi in Gurmukhi script to children. He provided education and means of communication to common folk who would no longer be dependent on the religious or political establishment to pursue their own economic, educational or spiritual goals. This was his way of empowering people to have higher goals in life.
An imperfect Punjabi alphabet existed at the time of Guru Nanak, but Guru Angad modified and polished it. Since the Guru Angad had adopted the modified alphabet, it was called 'Gurmukhi'- meaning that which is spoken through the mouth of the Guru. Gurumukhi became the medium of writing in which the hymns of the Gurus were expressed and it also suited to the language of the people. Although the origins of the Punjabi Alphabets are unclear, it is clear that Guru Angad popularized the use of this simplified Gurumukhi script among the Sikhs starting around 1541.
The invention of Gurumukhi helped the uneducated poor become literate and pulled them out of poverty. Sanskrit language was complex and difficult to master, it was used by the Brahmins, kashtriyas and the upper castes and it was the language of the Vedas, the ancient religious texts of Sanathan Dharma (modern day Hinduism). People of lower castes and untouchables were not able to read sanskrit and therefore could not read from reading any spiritual literature. This maintained the status of the superiority of the upper castes. Gurmukhi enabled the common people to grow and develop and enrich their lives. It gave the people who spoke this language an identity of their own, enabling them to express their thought without any restrictions. The guru also saw the need of a script which could faithfully reproduce the hymns of the Gurus keeping its purity and which would also prevent misinterpretation or misconstruction by any reader to suit his own purpose and prejudices. Spreading knowledge to everyone, removing poverty and the inequality of the classes, inequality exists in every society, removing it is crucial for harmony and progress. This pure love for mankind, is in itself service to God.
Guru Angad Dev Trehan also initiated the writing of the first authorized biography of Guru Nanak completed in 1544, as well as having a number of copies of Guru Nanak's hymns written out in the new Gurmukhi script.
Physical Fitness, Guru Angad took a keen interest in physical fitness, and encouraged his devotees to be involved in sports after their morning prayers. Guru Angad Dev ji inspired people to lead healthy lives. According to Guru ji, if you are physically fit only than you can pursue higher goals in life, because a sound mind can exist only in a sound body. He provided opportunities to underprivileged sections of the society to maintain good health. He encouraged all people to be involved in wrestling bouts or Mal Akharas to compete in physical competitions. This was again his way of doing away with social taboos of people of lower caste not having physical contact with higher castes. These steps initiated by him laid the foundation for a spiritually, educated and enlightened, healthy community, without distinctions of caste and creed.
Guru Angad scarcely worked alone. His wife and partner, Mata Khivi, is a very important woman who contributed significantly to Sikhism. Mata Kheevi played a major role in enlarging the women participation in the leadership position in Guru’s court. Mata Khivi was instrumental in creating and maintaining the institution of langar, whereby all devotees of the Guru and all people in general, were invited to come and eat together. This practice started initially with Mata Khivi serving food to the members of the community and the visitors who would come to see Guru Angad and it came to symbolize the Guru’s teachings; emphasizing the humanity in every single person and abolishing any innate discriminations. She did her job in a skillful and selfless manner, characteristic of her, and evoked spontaneous respect among the people. Her role in that capacity was unique and revolutionary because women were usually not seen in the forefront of the society. She also made sure that the food being fed was nutritious and wholesome because many who came to see Guru were needy and destitute. Mata Kheevi would embrace them all and offer love and food. She was, to use the simile of the contemporary ministrel Balwand, like a shady tree to the Guru’s disciples and afforded them effectual shade. Her role and praise is recorded in the Guru Granth Sahib.
To this day, after every service, visitors to a Sikh gurudwara witness a congregation who join and eat Langar together. Langar also emphasized that service to fellow man was an important tenet of the Sikh way of life, as it is customary for members of the congregation to serve one another.
Guru Angad Dev ji’s Message:
Guru Angad Dev ji started the schools and also developed the Gurmukhi language in order to make education available to the downtrodden and the underprivileged of the society at that time. Guru Angad was a great teacher who personally taught Punjabi in Gurmukhi script to children. He provided education and means of communication to common folk who would no longer be dependent on the religious or political establishment to pursue their own economic, educational or spiritual goals. This was his way of empowering people to have higher goals in life.
An imperfect Punjabi alphabet existed at the time of Guru Nanak, but Guru Angad modified and polished it. Since the Guru Angad had adopted the modified alphabet, it was called 'Gurmukhi'- meaning that which is spoken through the mouth of the Guru. Gurumukhi became the medium of writing in which the hymns of the Gurus were expressed and it also suited to the language of the people. Although the origins of the Punjabi Alphabets are unclear, it is clear that Guru Angad popularized the use of this simplified Gurumukhi script among the Sikhs starting around 1541.
The invention of Gurumukhi helped the uneducated poor become literate and pulled them out of poverty. Sanskrit language was complex and difficult to master, it was used by the Brahmins, kashtriyas and the upper castes and it was the language of the Vedas, the ancient religious texts of Sanathan Dharma (modern day Hinduism). People of lower castes and untouchables were not able to read sanskrit and therefore could not read from reading any spiritual literature. This maintained the status of the superiority of the upper castes. Gurmukhi enabled the common people to grow and develop and enrich their lives. It gave the people who spoke this language an identity of their own, enabling them to express their thought without any restrictions. The guru also saw the need of a script which could faithfully reproduce the hymns of the Gurus keeping its purity and which would also prevent misinterpretation or misconstruction by any reader to suit his own purpose and prejudices. Spreading knowledge to everyone, removing poverty and the inequality of the classes, inequality exists in every society, removing it is crucial for harmony and progress. This pure love for mankind, is in itself service to God.
Guru Angad Dev Trehan also initiated the writing of the first authorized biography of Guru Nanak completed in 1544, as well as having a number of copies of Guru Nanak's hymns written out in the new Gurmukhi script.
Physical Fitness, Guru Angad took a keen interest in physical fitness, and encouraged his devotees to be involved in sports after their morning prayers. Guru Angad Dev ji inspired people to lead healthy lives. According to Guru ji, if you are physically fit only than you can pursue higher goals in life, because a sound mind can exist only in a sound body. He provided opportunities to underprivileged sections of the society to maintain good health. He encouraged all people to be involved in wrestling bouts or Mal Akharas to compete in physical competitions. This was again his way of doing away with social taboos of people of lower caste not having physical contact with higher castes. These steps initiated by him laid the foundation for a spiritually, educated and enlightened, healthy community, without distinctions of caste and creed.
Guru Angad scarcely worked alone. His wife and partner, Mata Khivi, is a very important woman who contributed significantly to Sikhism. Mata Kheevi played a major role in enlarging the women participation in the leadership position in Guru’s court. Mata Khivi was instrumental in creating and maintaining the institution of langar, whereby all devotees of the Guru and all people in general, were invited to come and eat together. This practice started initially with Mata Khivi serving food to the members of the community and the visitors who would come to see Guru Angad and it came to symbolize the Guru’s teachings; emphasizing the humanity in every single person and abolishing any innate discriminations. She did her job in a skillful and selfless manner, characteristic of her, and evoked spontaneous respect among the people. Her role in that capacity was unique and revolutionary because women were usually not seen in the forefront of the society. She also made sure that the food being fed was nutritious and wholesome because many who came to see Guru were needy and destitute. Mata Kheevi would embrace them all and offer love and food. She was, to use the simile of the contemporary ministrel Balwand, like a shady tree to the Guru’s disciples and afforded them effectual shade. Her role and praise is recorded in the Guru Granth Sahib.
To this day, after every service, visitors to a Sikh gurudwara witness a congregation who join and eat Langar together. Langar also emphasized that service to fellow man was an important tenet of the Sikh way of life, as it is customary for members of the congregation to serve one another.
Guru Angad Dev ji’s Message:
The first duty Guru Angad performed after his morning devotions and kirtan was to tend the sick and succour the needy
Equality - Guru Angad stood for a casteless and classless society, in which no one was superior to the other and no one, through greed or selfishness, could be allowed to encroach upon the rights of others. In short, he visualized a society in which members lived like a family, helping and supporting one another. He not only preached equality but practiced it. To promote the acceptance of human equality, Guru established a community kitchen where all sat together in a row, regardless of caste or status, and ate the same food, pure vegetarian food.
Guru Angad said, “He Himself creates, O Nanak; He establishes the various creatures. How can anyone be called bad?. There is One Lord and Master of all; He watches over all, and assigns all to their tasks. Some have less, and some have more; no one is allowed to leave empty.” – Guru Angad Dev
Furthermore, the guru stressed the importance of adopting a uniform way of praising God and the utility of a social organization based on equality. He established a holy congregation, or Sangat, where people of different beliefs and varying social status sat together to hear the Master’s singing of hymns and to be inspired to lead a noble life.
Devotion and Love towards God
Guru stressed the oneness of God and bhakti - love of God. The purpose of life is to seek God, find him and be united to Him. He called upon the people to give up formal and superficial rituals and rally around the Creator, who alone was Omnipotent and Omnipresent. According to Guru Angad, no one has ever found acceptance or achieved self-realization without true devotion to God.
“ O Nanak, if someone judges himself, only then is he known as a real judge. If someone understands both the disease and the medicine, only then is he a wise physician. Do not involve yourself in idle business on the way; remember that you are only a guest here.”
Good deeds are important but winning God’s Grace is still more important. Pride, greed and ego are the greatest distractions to keep away humans from the Creator. A guru or a spiritual divine teacher is needed to guide the man on the true path.
“That virtuous person who does not walk in the way of greed, and who abides in Truth, is accepted and embraced by God”.
This is the nature of ego, that people perform their actions in ego. This is the bondage of ego, that time and time again, makes people suffer”
Guru Angad Dev also emphasized that one must control the greed and worldly attachment because they are impediments in the path of God. One must stay focused on the inner development.
Detachment and steadiness of mind was key.
“They know that they will have to depart, so why do they make such ostentatious displays? Those who do not know that they will have to depart, continue to arrange their affairs. He accumulates wealth during the night of his life, but in the morning, he must depart. O Nanak, it shall not go along with him, and so he regrets.”
“The mouth is not satisfied by speaking, and the ears are not satisfied by hearing. The eyes are not satisfied by seeing—each organ seeks out one sensory quality. The hunger of the hungry is not appeased; by mere words, hunger is not relieved. O Nanak, hunger is relieved only when one utters the Glorious Praises of the Praiseworthy Lord.”
Nam jap, Hari Jap and Kirtan was key.
Fearlessness
He was a constructive architect of a society which focused on the social and religious freedom and equality, promoting dignity of action without distinction of caste and status. He was born at a time when ritual, caste distinctions and superstition had reduced the people to a low level of existence. He gave them courage and uplifted them. He taught the people to lead a righteous life and show due reverence and respect to God instead of supplicating before men. By his own example he made the people fearless and put a new life and spirit in them.
“Those who have the Fear of God, have no other fears; those who do not have the Fear of God, are very afraid. O Nanak, this mystery is revealed at the Court of the Lord.”
The Guru also extolled the dignity of labor and decried the division of society on grounds of birth and founded a classless society based on the idea of equality and universal brotherhood.
He was particularly aware of the degradation which the lower classes of the people suffered through centuries at the hands of rulers and the so called high caste people. He aligned himself with the down-trodden and the less fortunate sections of the people and preferred to stay with the working class people.
Company of the Holy
Guru Angad confirms that “those who meditate on the Eternal Lord, who is fearless and is All Pervasive, are not only themselves emancipated, but they rescue many others form this net of illusion.”
Protection of sant, muni, rishi - saintly persons was key.
Sewa
Guru Angad believed in the service and well-being of all mankind and not just of his own followers. He laid stress on character building rather than observance of rituals and formalities. The path which Guru Angad pointed out to his Sikhs (his followers - original sikhs - were the eldest son of each Hindu family ) - for achieving enlightenment was through service and good actions and devotion and worship of one God. Ek ONKARA ( one omkara - initiation, propagation, termination, everything, the omnipotent, omnipresent, ever present Supreme). He asked his followers to win Divine grace by prayer, singing His praises, cultivating humility, a spirit of service and submitting at all time to His will. Paying a fine under pressure, does not bring either merit or goodness. That alone is a good deed, O Nanak, which is done by one’s own free will.
Sewa has to be done selflessly.
Eliminate your conceit and then perform service to humanity, Only then you will be get honor - Guru Angad Dev
Divinity Within
He stressed the importance of the physical body as an instrument of spiritual development. He told his followers that there was a spark of divinity in every human being. The body is the temple of God as it houses the soul. God’s presence can be felt by deeper contemplation and reflection within.
Atma - is divine soul, part and parcel of the Supreme, same in quality (divine) but different in quantity, like a drop of water compared to the ocean.
“Twenty-four hours a day one looks for contentment in eight different directions but one must also explore the ninth place, which is to their own body and contemplate within. Within the body are the nine treasures of the Name of the Lord—seek the depths of these virtues. Those blessed with the karma of good actions praise the Lord and become true devotees” – Guru Angad Dev
“Those who are blessed with the glorious greatness of Your Name — their minds are imbued with Your Love. O Nanak, there is only One Ambrosial Nectar; there is no other nectar at all. O Nanak, the Ambrosial Nectar is obtained within the mind, by Guru’s Grace.”
Life of Action
He held firmly that physical austerity was not necessary and that spiritual development was not dependent on ritual and external wanderings. “austerity and everything come through immersing oneself in the meditation of the Lord’s Name. All other actions are useless. O Nanak, believe in the One who is worth believing in. By Guru’s Grace, he is realized.”
Self-realization and enlightenment was available to everyone.
Remember service to mankind was service to God.
Guru Angad was at once a spiritual teacher and a man of action. To Guru Angad, religion was not only a spiritual experience but a way of life. Every action must have an impact of spirituality, humility and love. This can be achieved if one is always conscious of the presence of God. Guru Angad insisted that there should be harmony between thought and action and purity in life. “Doing some thing unwillingly or doing under pressure from someone, does not bring either merit or goodness. That alone is a good deed, O Nanak, which is done by one’s own free will.”
“Mortals are known by their actions; this is the way it has to be. They should show goodness, and not be deformed by their actions; this is how they are called beautiful. Whatever they desire, they shall receive; O Nanak, they become the very image of God.” -Guru Angad Dev
“O Nanak, the worldly achievements and glory is worthy of being burnt in the fire if it causes one to forget God. Usually these worldly things has caused mortals to forget the the Name of the Lord. Not even one of them will go along with you in the end.” - Guru Angad Dev
Remembrance of the Name of the Lord and Kirtan and Bhakti was key.
Gurdwara connected with Guru Angad
These following are famous historical Gurdwaras connected with Guru Angad Dev Ji:
Equality - Guru Angad stood for a casteless and classless society, in which no one was superior to the other and no one, through greed or selfishness, could be allowed to encroach upon the rights of others. In short, he visualized a society in which members lived like a family, helping and supporting one another. He not only preached equality but practiced it. To promote the acceptance of human equality, Guru established a community kitchen where all sat together in a row, regardless of caste or status, and ate the same food, pure vegetarian food.
Guru Angad said, “He Himself creates, O Nanak; He establishes the various creatures. How can anyone be called bad?. There is One Lord and Master of all; He watches over all, and assigns all to their tasks. Some have less, and some have more; no one is allowed to leave empty.” – Guru Angad Dev
Furthermore, the guru stressed the importance of adopting a uniform way of praising God and the utility of a social organization based on equality. He established a holy congregation, or Sangat, where people of different beliefs and varying social status sat together to hear the Master’s singing of hymns and to be inspired to lead a noble life.
Devotion and Love towards God
Guru stressed the oneness of God and bhakti - love of God. The purpose of life is to seek God, find him and be united to Him. He called upon the people to give up formal and superficial rituals and rally around the Creator, who alone was Omnipotent and Omnipresent. According to Guru Angad, no one has ever found acceptance or achieved self-realization without true devotion to God.
“ O Nanak, if someone judges himself, only then is he known as a real judge. If someone understands both the disease and the medicine, only then is he a wise physician. Do not involve yourself in idle business on the way; remember that you are only a guest here.”
Good deeds are important but winning God’s Grace is still more important. Pride, greed and ego are the greatest distractions to keep away humans from the Creator. A guru or a spiritual divine teacher is needed to guide the man on the true path.
“That virtuous person who does not walk in the way of greed, and who abides in Truth, is accepted and embraced by God”.
This is the nature of ego, that people perform their actions in ego. This is the bondage of ego, that time and time again, makes people suffer”
Guru Angad Dev also emphasized that one must control the greed and worldly attachment because they are impediments in the path of God. One must stay focused on the inner development.
Detachment and steadiness of mind was key.
“They know that they will have to depart, so why do they make such ostentatious displays? Those who do not know that they will have to depart, continue to arrange their affairs. He accumulates wealth during the night of his life, but in the morning, he must depart. O Nanak, it shall not go along with him, and so he regrets.”
“The mouth is not satisfied by speaking, and the ears are not satisfied by hearing. The eyes are not satisfied by seeing—each organ seeks out one sensory quality. The hunger of the hungry is not appeased; by mere words, hunger is not relieved. O Nanak, hunger is relieved only when one utters the Glorious Praises of the Praiseworthy Lord.”
Nam jap, Hari Jap and Kirtan was key.
Fearlessness
He was a constructive architect of a society which focused on the social and religious freedom and equality, promoting dignity of action without distinction of caste and status. He was born at a time when ritual, caste distinctions and superstition had reduced the people to a low level of existence. He gave them courage and uplifted them. He taught the people to lead a righteous life and show due reverence and respect to God instead of supplicating before men. By his own example he made the people fearless and put a new life and spirit in them.
“Those who have the Fear of God, have no other fears; those who do not have the Fear of God, are very afraid. O Nanak, this mystery is revealed at the Court of the Lord.”
The Guru also extolled the dignity of labor and decried the division of society on grounds of birth and founded a classless society based on the idea of equality and universal brotherhood.
He was particularly aware of the degradation which the lower classes of the people suffered through centuries at the hands of rulers and the so called high caste people. He aligned himself with the down-trodden and the less fortunate sections of the people and preferred to stay with the working class people.
Company of the Holy
Guru Angad confirms that “those who meditate on the Eternal Lord, who is fearless and is All Pervasive, are not only themselves emancipated, but they rescue many others form this net of illusion.”
Protection of sant, muni, rishi - saintly persons was key.
Sewa
Guru Angad believed in the service and well-being of all mankind and not just of his own followers. He laid stress on character building rather than observance of rituals and formalities. The path which Guru Angad pointed out to his Sikhs (his followers - original sikhs - were the eldest son of each Hindu family ) - for achieving enlightenment was through service and good actions and devotion and worship of one God. Ek ONKARA ( one omkara - initiation, propagation, termination, everything, the omnipotent, omnipresent, ever present Supreme). He asked his followers to win Divine grace by prayer, singing His praises, cultivating humility, a spirit of service and submitting at all time to His will. Paying a fine under pressure, does not bring either merit or goodness. That alone is a good deed, O Nanak, which is done by one’s own free will.
Sewa has to be done selflessly.
Eliminate your conceit and then perform service to humanity, Only then you will be get honor - Guru Angad Dev
Divinity Within
He stressed the importance of the physical body as an instrument of spiritual development. He told his followers that there was a spark of divinity in every human being. The body is the temple of God as it houses the soul. God’s presence can be felt by deeper contemplation and reflection within.
Atma - is divine soul, part and parcel of the Supreme, same in quality (divine) but different in quantity, like a drop of water compared to the ocean.
“Twenty-four hours a day one looks for contentment in eight different directions but one must also explore the ninth place, which is to their own body and contemplate within. Within the body are the nine treasures of the Name of the Lord—seek the depths of these virtues. Those blessed with the karma of good actions praise the Lord and become true devotees” – Guru Angad Dev
“Those who are blessed with the glorious greatness of Your Name — their minds are imbued with Your Love. O Nanak, there is only One Ambrosial Nectar; there is no other nectar at all. O Nanak, the Ambrosial Nectar is obtained within the mind, by Guru’s Grace.”
Life of Action
He held firmly that physical austerity was not necessary and that spiritual development was not dependent on ritual and external wanderings. “austerity and everything come through immersing oneself in the meditation of the Lord’s Name. All other actions are useless. O Nanak, believe in the One who is worth believing in. By Guru’s Grace, he is realized.”
Self-realization and enlightenment was available to everyone.
Remember service to mankind was service to God.
Guru Angad was at once a spiritual teacher and a man of action. To Guru Angad, religion was not only a spiritual experience but a way of life. Every action must have an impact of spirituality, humility and love. This can be achieved if one is always conscious of the presence of God. Guru Angad insisted that there should be harmony between thought and action and purity in life. “Doing some thing unwillingly or doing under pressure from someone, does not bring either merit or goodness. That alone is a good deed, O Nanak, which is done by one’s own free will.”
“Mortals are known by their actions; this is the way it has to be. They should show goodness, and not be deformed by their actions; this is how they are called beautiful. Whatever they desire, they shall receive; O Nanak, they become the very image of God.” -Guru Angad Dev
“O Nanak, the worldly achievements and glory is worthy of being burnt in the fire if it causes one to forget God. Usually these worldly things has caused mortals to forget the the Name of the Lord. Not even one of them will go along with you in the end.” - Guru Angad Dev
Remembrance of the Name of the Lord and Kirtan and Bhakti was key.
Gurdwara connected with Guru Angad
These following are famous historical Gurdwaras connected with Guru Angad Dev Ji:
- 1. Gurudwara Mai Bhrayi: Mai Bhrayi was Guru Ji's paternal aunt. When the Guru moved to Kartarpur from Khadur Sahib on Guru Nanak's behest, this is where he stayed and worshipped in solitude.
- 2. Gurudwara Darbar Sri Guru Angad Dev Ji, Khandi Sahib: Guru Ji would gather his followers here and disseminate his teachings.
- 3. Gurudwara Tapiana Sahib: After the religious gatherings, Guru Ji used to chant and worship here.
- 4. Gurudwara Mal Akhara: This was the arena for exercising.
- 5. Gurudwara Matte di Serai: This is Guru Angad Dev Ji's place of birth.
- 6. Gurdwara Khadur Sahib, Dist. Amritsar