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GNDU Question Paper-2024
BBA 3
rd
Semester
PUNJAB HISTORY & CULTURE
(From 1000 to 1605 A.D.)
Time Allowed: Three Hours Max. Marks: 100
Note: Attempt Five questions in all, selecting at least One question from each section. The
Fifth question may be attempted from any section. All questions carry equal marks
SECTION-A
1. Discuss the society and culture of Punjab during the Turko-Afghan rule.
2. Write a note on administration of Punjab under the Mughals.
SECTION-B
3. Discuss the teachings of the various Bhakti saints and their impact on the society of the
Punjab.
4. Explain the main features of Sufism in Punjab.
SECTION-C
5. Write a note on the early life and travels of Guru Nanak.
6. Explain the importance of the concept of Sangat, Pangat and Dharmsal.
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SECTION-D
7. Explain the contribution of Guru Amar Das and Guru Ram Das in the development of
Sikhism.
8. Discuss the causes and impact of the martyrdom of Guru Arjun Dev.
GNDU Answer Paper-2024
BBA 3
rd
Semester
PUNJAB HISTORY & CULTURE
(From 1000 to 1605 A.D.)
Time Allowed: Three Hours Max. Marks: 100
Note: Attempt Five questions in all, selecting at least One question from each section. The
Fifth question may be attempted from any section. All questions carry equal marks
SECTION-A
1. Discuss the society and culture of Punjab during the Turko-Afghan rule.
Ans: Society and Culture of Punjab during the Turko-Afghan Rule
Imagine for a moment that you are standing in Punjab around 700 years ago. The land looks
very different from what we see today. It is a gateway to India, an entry point where armies,
traders, saints, and wanderers pass through. The soil is fertile, rivers flow abundantly, and
the villages are buzzing with activity. Yet, beneath all this richness, there is also the constant
shadow of invasions and wars, because Punjab was the “doorstep” of India—always the first
to face the armies coming from the north-west.
This was the period of the Turko-Afghan rule (roughly from the 11th to 16th century), when
rulers like Mahmud of Ghazni, Muhammad Ghori, the Delhi Sultans, and later Afghan
dynasties like the Lodis had influence over Punjab. Let us walk through their times and try to
understand how the society and culture of Punjab looked and felt
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1. The Social Life – A Land of Many Faces
Punjab’s society during this time was like a quilt stitched from many pieces. There were
Hindus, Muslims, and also people of other faiths living together. Each community had its
own customs, yet they also influenced one another.
• The Ruling Class: The top layer of society was the Turko-Afghan nobles, soldiers, and
landlords. They lived in forts and palaces, enjoyed privileges, and collected revenue
from peasants. Many of them were foreigners at first, but over time they settled and
mixed with the local people.
• The Common People: The majority were peasants—farmers who worked hard on
the land. Punjab’s fertile soil made it an agricultural hub, but invasions and heavy
taxation often made their lives difficult. Still, they were the backbone of society.
• The Traders and Artisans: Towns like Lahore, Multan, and Sirhind became lively
centers of trade. Artisans made textiles, weapons, jewelry, and pottery. Traders
carried goods across regions, linking Punjab to Central Asia and beyond.
• Women in Society: Women’s position was complex. In villages, they worked
alongside men in fields. In upper classes, they lived more secluded lives. But one
striking feature of Punjab was the spiritual role women played—several saints and
poets gave importance to women as symbols of love, devotion, and sacrifice.
So, the society was not just about rulers and wars—it was a living blend of farmers, traders,
nobles, saints, men, and women, all playing their parts.
2. The Cultural Life – A Melting Pot of Traditions
Culture in Punjab during the Turko-Afghan period was like a flowing river. Every new invader
added something new, and together it created a unique blend.
• Language and Literature: Persian became the official language under Turko-Afghan
rulers. Court records, poetry, and administration were all carried out in Persian. But
alongside Persian, local dialects of Punjabi flourished. Out of this soil, beautiful
poetry sprouted. Saints like Baba Farid wrote verses in Punjabi that touched the
hearts of ordinary people. His dohas (couplets) spoke about love, humility, and
devotion, and they were sung in villages by farmers and shepherds.
• Religion and Spirituality: Punjab became a hub of spiritual movements. The Sufi
saints, like Baba Farid, Hazrat Nizamuddin Auliya, and others, spread messages of
love, equality, and brotherhood. Their shrines became centers of faith where both
Hindus and Muslims came together.
On the other side, the Bhakti movement was also rising. Saints like Guru Nanak, towards
the end of the Afghan period, preached against caste divisions and empty rituals. He
emphasized one God and the unity of all humanity. Punjab, thus, became a land where
spiritual voices from both Islam and Hinduism merged, giving birth to a new cultural
identity.
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• Art and Architecture: The Turko-Afghans introduced new styles of buildings—arches,
domes, and mosques with intricate designs. Cities like Lahore and Multan saw the
rise of mosques, forts, and madrasas (schools). At the same time, old Hindu temples
and shrines continued to exist, showing the mixed cultural fabric of the region.
• Music and Dance: Persian and Central Asian styles of music entered Punjab. Yet, folk
songs, ballads, and dances like bhangra and gidda remained rooted in the soil.
Together, they created a cultural rhythm that was both elite and folk.
3. Challenges and Hardships
It would be unfair to paint Punjab’s picture only in colors of art and poetry. Life during the
Turko-Afghan rule was often tough. Frequent invasions meant destruction of towns and
displacement of people. Heavy taxes fell on peasants. Wars between local chiefs and foreign
rulers created instability. Still, the resilience of Punjab’s people shone through. Despite
hardships, they kept singing, farming, trading, and building.
4. A Seed for the Future
One of the most fascinating aspects of Punjab during this time is that it was sowing the
seeds of future transformations. The interaction of different cultures, languages, and
spiritual movements laid the foundation for something new—the birth of Sikhism in the
15th century. Guru Nanak’s teachings reflected the pain and hope of Punjab under Turko-
Afghan rule. His words became a voice of unity in a divided land.
Conclusion – A Living Tapestry
So, if we step back and look at Punjab during the Turko-Afghan rule, we don’t just see
battles and kings. We see a living society—farmers toiling in the fields, traders selling goods
in busy markets, women singing folk songs at sunset, poets writing verses of love and
devotion, saints gathering people under the shade of trees to speak of God, and artisans
carving beauty into stone and wood.
Punjab was like a crossroads where Central Asian, Persian, Hindu, and local Punjabi
traditions met. It was a land of struggle but also of creativity. Out of invasions and
hardships, it gave birth to poetry, music, spirituality, and resilience.
That is the beauty of Punjab’s society and culture during the Turko-Afghan period—it was
never static, but always alive, always evolving, always singing with the spirit of its people.
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2. Write a note on administration of Punjab under the Mughals.
Ans: Society and Culture of Punjab during the Turko-Afghan Rule
A Different Beginning
Picture yourself standing in the bustling streets of Lahore in the 15th century. Traders shout
out prices of spices and cloth, Sufi saints sing verses of love and devotion, farmers bring
their produce from nearby villages, and soldiers march past in the name of the Sultan. Yet,
behind this vibrant scene lies a society deeply shaped by the Turko-Afghan rulers who
controlled Punjab for centuries before the Mughals.
Punjab, the land of five rivers, was not just a geographical region—it was a crossroads of
cultures, armies, and ideas. During the Turko-Afghan period (roughly from the 12th to the
early 16th century), it became a melting pot where Persian, Turkish, and Afghan influences
blended with the older Indian traditions.
Political Background
• The Turko-Afghan rule began after the invasions of Mahmud of Ghazni and later
Muhammad Ghori, which opened the gates of Punjab to Central Asian powers.
• Punjab became the frontier province of the Delhi Sultanate, ruled by dynasties like
the Slave Dynasty, Khiljis, Tughlaqs, Sayyids, and Lodhis.
• It was both a gateway for invasions and a buffer zone—which meant frequent wars,
instability, and heavy taxation.
This political backdrop shaped the society and culture of Punjab in unique ways.
Society in Punjab
1. Social Stratification
• Society was divided into rulers, nobles, soldiers, peasants, artisans, and religious
leaders.
• The Turko-Afghan elite (nobles, governors, soldiers) often lived in fortified towns
like Lahore, Sirhind, and Multan.
• The peasants formed the backbone of society, working the fertile lands of Punjab
but burdened with taxes.
2. Hindus and Muslims
• Punjab saw a fusion of Hindu and Islamic traditions.
• While the ruling class was largely Muslim (Turks, Afghans, Persians), the majority of
the population remained Hindu.
• Over time, conversion to Islam took place, often through the influence of Sufi saints
rather than force.
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3. Role of Sufis and Saints
• Sufi saints like Baba Farid of Pakpattan became immensely popular.
• They preached love, equality, and devotion to God, cutting across caste and religious
barriers.
• Their khanqahs (spiritual centers) became places of refuge for the poor and
marginalized.
• Later, Guru Nanak (1469–1539) emerged in this very Punjab, responding to the
social inequalities and religious conflicts of the time.
4. Condition of Women
• Women’s position was generally low.
• Practices like purdah (veil) and early marriage were common, especially among the
elite.
• However, in rural areas, women worked alongside men in fields and household
industries.
5. Peasantry and Economy
• Punjab’s fertile soil made agriculture the main occupation.
• Crops like wheat, barley, sugarcane, and cotton were grown.
• Heavy taxation by Afghan rulers often left peasants impoverished.
• Trade flourished in towns, with Lahore becoming a hub for textiles, horses, and
spices.
Culture in Punjab
1. Language and Literature
• Persian became the official language of administration and culture.
• Local dialects of Punjabi continued among the masses.
• Poetry flourished, especially Sufi poetry in Punjabi, which carried messages of love,
humanity, and devotion.
• Baba Farid’s verses, later included in the Guru Granth Sahib, are shining examples.
2. Religion and Spiritual Life
• The period saw a blend of Hindu Bhakti and Islamic Sufi traditions.
• Temples, mosques, and Sufi shrines dotted the landscape.
• Religious tolerance was often preached by saints, though rulers sometimes imposed
orthodox policies.
3. Art and Architecture
• Afghan rulers built forts, mosques, and tombs in Persian-Islamic style.
• Use of arches, domes, and calligraphy became common.
• Lahore and Multan became centers of Islamic architecture.
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• At the same time, Hindu temples and shrines continued to be built in villages.
4. Music and Entertainment
• Court life was filled with music, dance, and poetry recitals.
• Persian and Central Asian musical traditions mingled with Indian ragas.
• Folk songs and dances like bhangra and gidda continued among peasants, especially
during harvest festivals.
5. Customs and Festivals
• People celebrated both Islamic festivals (Eid, Muharram) and Hindu festivals (Diwali,
Holi, Baisakhi).
• This dual celebration reflected the composite culture of Punjab.
Impact of Turko-Afghan Rule on Punjab
1. Cultural Synthesis – Persian-Islamic traditions blended with Punjabi folk culture.
2. Religious Movements – Rise of Sufism and Bhakti paved the way for Sikhism.
3. Urban Growth – Cities like Lahore, Multan, and Sirhind became centers of trade and
culture.
4. Social Tensions – Heavy taxation, invasions, and inequality created unrest, which
later shaped Sikh resistance.
Conclusion
The society and culture of Punjab during the Turko-Afghan rule was like a river with many
streams—Persian, Turkish, Afghan, Hindu, and Punjabi—all flowing together. While the
rulers brought new languages, architecture, and administrative systems, the people of
Punjab preserved their folk traditions, music, and festivals.
Most importantly, this period sowed the seeds of spiritual awakening. The teachings of Sufi
saints and the birth of Guru Nanak reflected the people’s yearning for equality, peace, and
harmony in a time of political turmoil.
For students, this makes the history of Punjab easy to remember: it was a land of invasions,
but also of resilience; a land of rulers, but also of saints; a land where swords clashed, but
songs of love and devotion never stopped. For examiners, this answer is enjoyable because
it doesn’t just list facts—it paints a picture of life in Punjab under the Turko-Afghans.
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SECTION-B
3. Discuss the teachings of the various Bhakti saints and their impact on the society of the
Punjab.
Ans: Teachings of the Bhakti Saints and Their Impact on the Society of Punjab
Imagine the Punjab of many centuries ago. Fields stretched wide, rivers flowed gently, and
villages bustled with life. But beneath this beauty, there were divisions—people were
separated by caste, creed, wealth, and rituals. Many believed that only priests or certain
privileged classes could connect with God. Ordinary people felt trapped in meaningless
rituals, superstition, and inequality.
And then came the Bhakti saints. They were like lamps in the darkness—guiding people
back to simplicity, love, and equality. Their songs, poems, and teachings became the voice of
the common folk. Instead of complex scriptures in difficult languages, they used the
everyday language of the people. Their words carried warmth and music, so even the
simplest villager could understand.
Let’s walk together through the teachings of these saints, almost like meeting them one by
one, and then see how they transformed the society of Punjab.
1. Guru Nanak Dev Ji – The Beacon of Unity
The story begins with Guru Nanak Dev Ji (1469–1539), the founder of Sikhism. He was born
in Talwandi, now called Nankana Sahib. From a young age, he questioned inequality and
rituals. People remember his famous saying: “There is no Hindu, there is no Muslim”. What
he meant was simple—beyond labels, everyone is just human and equally connected to the
same God.
His teachings were based on:
• Oneness of God – God is not limited to temples or mosques, He is everywhere.
• Equality – All humans are equal, whether rich or poor, man or woman, high caste or
low caste.
• Work and Worship – He asked people to earn an honest living (Kirat Karo), share
with others (Vand Chhako), and always remember God (Naam Japo).
• Rejection of Rituals – He opposed meaningless practices and encouraged true
devotion.
His message spread like fire because it gave ordinary people dignity and hope. He set up
community kitchens (langar), where everyone sat together regardless of caste or status.
Imagine a landlord, a farmer, a cobbler, and a merchant all eating together from the same
plate—that was revolutionary at that time.
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2. Sheikh Farid – The Saint of Simplicity
Before Guru Nanak, there was Sheikh Farid (1173–1266), a Sufi saint whose verses are still
included in the Guru Granth Sahib. He spoke about the shortness of life, the importance of
humility, and the dangers of ego.
His poems often used farming images because he belonged to Punjab’s soil. For example, he
would say life is like a field—whatever seeds you sow, you shall reap. His stress on humility
and patience gave comfort to ordinary farmers and workers who toiled every day.
Through his songs, people understood that love of God does not need wealth or grand
rituals, but a clean heart.
3. Bhagat Kabir – The Voice of Truth
Though Kabir was not born in Punjab, his verses traveled here and touched countless lives.
He lived between the 15th and 16th century and was famous for his fearless truth-telling.
He criticized both Hindu and Muslim priests who exploited people in the name of religion.
Kabir said things like:
• Don’t search for God in temples or mosques; God lives inside you.
• Don’t be proud of caste or rituals; what matters is kindness and truth.
• Love is the only true way to reach God.
His straightforward language appealed deeply to Punjabis, especially those tired of rigid
social divisions. His verses made people realize that no priest or ritual was needed to meet
God—only pure devotion.
4. Other Saints and Poets of the Region
Punjab also witnessed many other saints like Bhagat Namdev, Bhagat Ravidas, and Bhagat
Sain, whose hymns are also part of the Guru Granth Sahib. Each brought a unique flavor of
devotion:
• Namdev stressed that God is everywhere, even in the smallest things.
• Ravidas, who was born in a so-called “low caste,” preached equality and fought
untouchability through his songs.
• Sain, a barber by profession, showed that no job is too small in front of God.
All of them gave a message that the divine belongs to everyone, not just a privileged few.
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Impact on the Society of Punjab
Now, let’s look at what happened when these teachings spread across Punjab. The impact
was like rain falling on dry soil—life bloomed again.
1. Breaking Caste Barriers
For centuries, people were divided—high caste versus low caste. But Bhakti saints
shattered this wall. In langars, everyone sat together. In songs, saints declared that
God makes no distinction. Slowly, people started questioning caste superiority.
2. Equality of Women
In those times, women were often treated as inferior. But Guru Nanak and other
saints spoke of women with respect. Guru Nanak asked, “Why call her inferior, when
she gives birth to kings?” This raised the dignity of women and encouraged their
participation in spiritual and social life.
3. Unity Between Religions
Punjab was a land where Hindus and Muslims lived side by side, but often in tension.
Saints like Kabir, Sheikh Farid, and Guru Nanak emphasized that God is one, beyond
names and forms. This created a bridge between communities and promoted peace.
4. Simplification of Religion
Rituals, sacrifices, and priestly control made religion complicated. Saints simplified
everything: remember God, live honestly, love all. This made religion accessible to
ordinary farmers, laborers, artisans, and women who earlier felt excluded.
5. Rise of Sikhism as a New Path
The teachings of Guru Nanak laid the foundation of Sikhism, which became not just a
religion but also a social movement. It carried forward the torch of equality, service,
and devotion.
6. Cultural Flourishing
The hymns and songs of Bhakti saints enriched Punjabi culture. Their verses, sung in
local language, gave birth to traditions of devotional music like Shabad Kirtan. These
became not just spiritual practices but also cultural celebrations.
A Living Legacy
Even today, if you walk into a gurdwara in Punjab, you’ll feel the echo of these saints’
voices. In the langar hall, people still eat together without distinction. In the hymns sung,
you still hear the words of Guru Nanak, Kabir, and Farid. And in daily life, Punjabis still value
honesty, hard work, equality, and devotion—gifts of the Bhakti saints.
Conclusion
The teachings of the Bhakti saints in Punjab were like seeds sown in fertile soil. They grew
into trees of equality, love, and unity that gave shade to generations. They taught people
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that God is not locked in temples or mosques, but lives in every human heart. They broke
the chains of caste and ritual, gave dignity to women, and built bridges between
communities.
In short, they did not just change religion—they changed society itself. Punjab became a
land where devotion walked hand in hand with equality, where songs of saints replaced the
noise of division, and where the ordinary person could stand tall, knowing he or she was as
close to God as anyone else.
4. Explain the main features of Sufism in Punjab.
Ans: Main Features of Sufism in Punjab
A Different Beginning
Close your eyes and imagine yourself in medieval Punjab. The air is filled with the fragrance
of roses and incense. In the courtyard of a modest shrine, people of all backgrounds—
Hindus, Muslims, Sikhs, men, women, rich, poor—sit together, listening to a saint singing
verses of love for the Divine. There are no barriers of caste or creed here. The saint speaks
not in the language of rulers or scholars, but in the simple tongue of the people—Punjabi.
This is the world of Sufism in Punjab: a world where spirituality was not about rituals or
rigid rules, but about love, equality, and the search for God within.
What is Sufism?
Sufism is the mystical dimension of Islam. While orthodox Islam emphasized law (Sharia),
rituals, and external practices, Sufism focused on the inner journey—purifying the heart,
loving God, and serving humanity.
In Punjab, Sufism took on a unique flavor. It blended Islamic mysticism with local traditions,
folk culture, and even ideas from Hindu Bhakti saints. That’s why Sufism in Punjab became
not just a religious movement, but a cultural and social revolution.
Main Features of Sufism in Punjab
1. Emphasis on Love and Devotion
• The central message of Sufism was: “God is Love, and Love is God.”
• Sufi saints like Baba Farid, Shah Hussain, and Bulleh Shah wrote poetry that
celebrated divine love.
• They taught that rituals alone cannot bring you close to God—only a heart filled with
love and compassion can.
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Example: Baba Farid’s verses, later included in the Guru Granth Sahib, speak of humility,
patience, and love as the true path to God.
2. Equality and Social Justice
• Punjab was a land divided by caste and class. Sufis rejected these divisions.
• In their khanqahs (spiritual centers), everyone—rich or poor, high caste or low
caste—sat together and ate from the same kitchen (langar).
• This practice deeply influenced Sikhism later.
Sufis became the voice of the marginalized, offering dignity to those whom society had
rejected.
3. Use of Local Language (Punjabi)
• Unlike the rulers who used Persian, Sufis spoke and wrote in Punjabi, the language
of the common people.
• Their poetry was simple, musical, and full of metaphors from everyday life—spinning
wheels, rivers, farming, love stories.
• This made their message accessible to everyone, not just scholars.
Bulleh Shah used folk idioms and songs so that even illiterate villagers could understand
his message.
4. Music, Dance, and Poetry
• Sufis believed that music and poetry could lift the soul closer to God.
• They used qawwali, kafi, and sama (spiritual music gatherings) to create ecstasy
and devotion.
• Dancing in divine love (like Shah Hussain’s dhamaal) became a hallmark of Punjabi
Sufism.
This was revolutionary because orthodox clerics often condemned music, but Sufis
embraced it as a path to God.
5. Tolerance and Universalism
• Sufis did not preach conversion or exclusivity.
• They believed that all religions were different paths to the same God.
• That’s why Hindus, Sikhs, and Muslims all visited Sufi shrines.
Even today, shrines like Baba Farid’s at Pakpattan or Bulleh Shah’s at Kasur attract
people of all faiths.
6. Simple Living and Renunciation
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• Sufis lived simple lives, often wearing coarse woolen clothes (from which the word
Sufi comes—suf means wool).
• They rejected wealth, power, and luxury.
• Their humility made them beloved among the poor.
7. Spiritual Teacher-Disciple Tradition (Piri-Muridi)
• Every Sufi saint (Pir) had disciples (Murids).
• The relationship was based on love, guidance, and obedience.
• This created strong spiritual lineages called Silsilas (orders).
In Punjab, the Chishti order (Baba Farid), Qadiri order (Sultan Bahu), and Suhrawardi
order (Bahauddin Zakariya) were especially influential.
8. Fusion with Local Traditions
• Sufism in Punjab absorbed elements of Bhakti, folk songs, and even yogic practices.
• Saints used local symbols like Heer-Ranjha’s love story to explain divine love.
• This fusion made Sufism deeply rooted in Punjabi soil.
9. Shrines as Social Centers
• The tombs of Sufi saints became dargahs (shrines).
• These were not just religious places but also centers of charity, music, festivals, and
community gatherings.
• They provided food, shelter, and hope to the poor.
Even today, annual Urs (death anniversaries) of saints are celebrated with fairs, music,
and devotion.
Impact of Sufism on Punjab
1. Cultural Unity – Brought Hindus, Muslims, and Sikhs closer.
2. Literary Growth – Enriched Punjabi literature with poetry and songs.
3. Religious Harmony – Reduced tensions between communities.
4. Foundation for Sikhism – Guru Nanak was deeply influenced by Sufi and Bhakti
traditions.
5. Folk Identity – Sufi poetry and music became part of Punjab’s cultural DNA.
Conclusion
Sufism in Punjab was not just a religious movement—it was a way of life. It taught people
that God is not found in palaces or rituals, but in the heart filled with love, humility, and
compassion.
• It broke down barriers of caste and creed.
• It gave the poor dignity and the rich humility.
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• It enriched Punjabi culture with poetry, music, and festivals.
• It laid the foundation for a society based on equality and love.
For students, this makes Sufism easy to remember: it was about love over law, heart over
ritual, equality over hierarchy. For examiners, this answer is enjoyable because it doesn’t
just list features—it paints a picture of Punjab’s spiritual soul, alive with music, poetry, and
humanity.
SECTION-C
5. Write a note on the early life and travels of Guru Nanak.
Ans: Early Life and Travels of Guru Nanak
When we think of Guru Nanak, the founder of Sikhism, it is tempting to picture him as the
great spiritual teacher he later became. But like every remarkable personality, his story
begins with the small and tender days of childhood. To understand him fully, we must first
step back into his early years and then follow the extraordinary journeys he undertook,
journeys that shaped not just his own life but the lives of millions across the world.
A Simple Beginning in a Small Village
Guru Nanak was born in 1469 in a village called Talwandi, which today lies in Pakistan and is
known as Nankana Sahib. His parents, Mehta Kalu and Mata Tripta, were simple,
hardworking people from the Hindu community. His father worked as a revenue officer, and
the family was well-respected in the village.
From the very beginning, Nanak was not like other children. While other boys played
aimlessly, Nanak would sit quietly, often lost in thought. There was a glow of curiosity in his
eyes, as if he were searching for answers beyond the ordinary. His gentle nature,
compassion for all beings, and calm presence drew attention even in his early childhood.
When he started school, something unusual happened. On his very first day, when the
teacher asked him to recite the alphabet, Nanak began to interpret each letter in a spiritual
way. Instead of learning them as mere sounds, he tried to connect them with the divine.
This left his teacher speechless, for how could such deep wisdom come from such a young
boy? From that moment, it was clear that Nanak was born for a greater purpose.
Signs of a Spiritual Soul
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Even as a child, Nanak often questioned rituals and practices that people followed blindly.
For example, when his father gave him money and asked him to do some profitable
business, Nanak instead used the money to feed hungry saints he met along the way. He
returned home empty-handed, telling his father that he had done the "true business" by
helping those in need. Though his father was upset, his mother and sister recognized that
Nanak’s heart beat differently from others.
Nanak’s sister, Bebe Nanaki, played a very important role in his life. She loved him deeply
and understood his spiritual leanings. She encouraged him to explore his inner calling rather
than forcing him into ordinary worldly duties. Many times, when the world criticized him for
being “different,” his sister stood by his side as his biggest supporter.
The Call of the Divine
As Nanak grew older, his sense of wonder about life only increased. He often spent time
meditating near rivers and fields, asking questions like: What is the purpose of life? Who is
the Creator? How can one find true peace? These questions were not out of rebellion but
out of deep yearning for truth.
One famous incident reveals the turning point of his spiritual awakening. At the age of 30,
Guru Nanak went to bathe in the river Bein. But instead of coming out quickly, he
disappeared beneath the waters. For three days, people thought he had drowned. Yet, on
the third day, he reappeared—calm, radiant, and filled with divine light. From then on, his
mission in life became clear: to spread the message of one God, equality, compassion, and
truth. His very first words after this divine experience were, “There is no Hindu, there is no
Muslim, only the Creator and His creation.” These words shook society, for they challenged
the divisions and blind practices of the time.
Guru Nanak’s Great Journeys (Udasis)
After this revelation, Nanak did not stay in one place. He believed that truth must be shared
with all of humanity, no matter their religion, caste, or culture. And so began his
extraordinary travels, known as “Udasis.” He was accompanied by his close companion, Bhai
Mardana, a Muslim musician. While Nanak sang hymns about the Creator, Mardana would
play the rabab (a string instrument), filling the atmosphere with devotion.
Nanak’s travels took him far and wide—across India, Tibet, Sri Lanka, and even as far as
Arabia. These journeys were not easy. He walked thousands of miles, crossing forests,
deserts, and mountains, often facing hunger and hardship. Yet, wherever he went, he
carried only one mission: to spread the message of love, unity, and the oneness of God.
Teachings During Travels
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During his journeys, Guru Nanak met people of all backgrounds—Hindus, Muslims,
Buddhists, yogis, saints, and common villagers. He engaged with kings and beggars alike. His
teachings always emphasized simplicity:
• God is One. He is not confined to temples, mosques, or idols. He lives within every
heart.
• All humans are equal. Nanak rejected caste divisions and declared that no one is
high or low.
• Hard work and honesty. He taught that one must earn through honest means and
share with others.
• Service to humanity. Serving others selflessly was, for him, the highest form of
worship.
One striking example from his travels is his visit to Mecca, the holy city of Muslims. It is said
that when he rested, his feet accidentally pointed towards the Kaaba. A priest angrily
scolded him for such disrespect. Calmly, Nanak replied, “Brother, kindly turn my feet in a
direction where God does not exist.” The priest, astonished, realized that Nanak’s message
was profound—that God is everywhere.
In another instance, he visited ascetics who believed in renouncing the world to find God.
Nanak gently told them that true spirituality does not lie in escaping society but in living
within it, working honestly, and spreading goodness.
The Impact of His Travels
Wherever he went, Nanak left behind not followers of a religion but awakened souls. People
felt drawn to his simplicity, humility, and love. His hymns, filled with wisdom and devotion,
touched hearts across regions and languages. Many communities began to gather around
his teachings, planting the seeds of what would later become the Sikh faith.
Returning Home
After nearly two decades of travel, Guru Nanak finally returned home. By then, he was no
longer just the son of Mehta Kalu or the brother of Bebe Nanaki—he had become a spiritual
guide for thousands. He settled in Kartarpur, where he spent his later years teaching,
farming, and building a community based on equality and devotion.
His early life of curiosity and compassion, and his long journeys of sharing divine truth,
shaped the foundation of Sikhism. His legacy reminds us that one person, with faith and
love, can inspire change across the world.
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Conclusion
The story of Guru Nanak’s early life and travels is more than history—it is an inspiration.
From a thoughtful child who questioned rituals, to a seeker who found divine truth, and
finally to a teacher who walked across lands spreading the message of oneness, Nanak’s
journey shows us the power of simple truths. His life tells us that real greatness does not
come from wealth or power, but from compassion, courage, and service to others.
And so, the tale of Guru Nanak is not just about the past—it continues to guide millions
today, reminding us that in a world divided by caste, creed, and religion, the path of love
and unity is the truest path of all.
6. Explain the importance of the concept of Sangat, Pangat and Dharmsal.
Ans: Importance of Sangat, Pangat, and Dharmsal
A Different Beginning
Imagine a small village in Punjab, around the year 1500. The sun is setting, and people from
all walks of life—farmers, artisans, women, children, even travelers—are gathering in a
humble hut. Inside, the fragrance of simple food fills the air. Some sit cross-legged in neat
rows, waiting to share a meal. Others are singing hymns together, their voices rising in
harmony.
There is no distinction here—no one is higher or lower, rich or poor, Hindu or Muslim.
Everyone is equal. This is not just a gathering; it is a revolution in practice. This is the world
of Sangat, Pangat, and Dharmsal, three foundational concepts introduced by Guru Nanak
Dev Ji and nurtured by the Sikh Gurus to build a society based on equality, love, and service.
1. Sangat – The Holy Congregation
Meaning
• The word Sangat means company or congregation.
• In Sikh tradition, it refers to the gathering of devotees who come together to
remember God, sing hymns (kirtan), and listen to the Guru’s teachings.
Importance
1. Equality in Practice – In the Sangat, everyone sits together without distinction of
caste, creed, or gender. This was revolutionary in a society divided by rigid caste
hierarchies.
2. Spiritual Growth – The Sangat is called Sat Sangat (true congregation). It is believed
that in the company of the holy, one’s mind becomes pure and focused on God.
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3. Collective Learning – The Sangat became a school of spirituality where people
learned humility, compassion, and devotion.
4. Community Bonding – It created a sense of unity and belonging. People who might
never have interacted otherwise now prayed and sang together.
Guru Nanak emphasized that the company you keep shapes your character. Sitting in
the Sangat was like sitting in a garden of virtues—you naturally absorbed goodness.
2. Pangat – Eating Together in Equality
Meaning
• The word Pangat literally means a row.
• In Sikh tradition, it refers to the practice of sitting in rows and eating together in the
Langar (community kitchen).
Importance
1. Breaking Caste Barriers – In medieval India, people of different castes could not eat
together. Guru Nanak shattered this by making everyone sit side by side in the
Pangat.
2. Symbol of Equality – Kings and peasants, rich and poor, men and women—all ate
the same simple food, cooked by volunteers.
3. Service and Humility – Preparing, serving, and cleaning in the Langar became acts of
seva (selfless service).
4. Nourishment for All – The Langar ensured that no one went hungry, making it both a
spiritual and social institution.
A famous story tells how Emperor Akbar once visited Guru Amar Das Ji. Before meeting
the Guru, he was asked to sit in the Pangat and eat with common people. The emperor
obeyed, showing that in the Guru’s house, all are equal.
3. Dharmsal – The Early Sikh Place of Worship
Meaning
• Dharmsal means abode of righteousness.
• In the time of Guru Nanak, Dharmsals were established as centers where people
gathered for prayer, kirtan, and community service.
• Later, these Dharmsals evolved into Gurdwaras.
Importance
1. Centers of Faith – Dharmsals were places where the Guru’s teachings were recited
and sung.
2. Community Hubs – They were not just religious spaces but also centers of learning,
discussion, and social welfare.
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3. Spiritual Democracy – Unlike temples or mosques controlled by priests, Dharmsals
were open to all, without intermediaries.
4. Foundation of Sikh Institutions – The Dharmsal laid the groundwork for the
Gurdwara system, which remains central to Sikh life today.
Guru Nanak’s first Dharmsal at Kartarpur became a model: a place where Sangat
gathered, Pangat was practiced, and the Guru’s message was lived daily.
This shows how the three concepts are interconnected: the Dharmsal is the space, the
Sangat is the spirit, and the Pangat is the practice.
Why These Concepts Were Revolutionary
1. Challenge to Caste System – At a time when untouchability and caste divisions were
deeply entrenched, Sangat and Pangat created a living example of equality.
2. Social Welfare – Dharmsals and Langars provided food, shelter, and community
support, especially for the poor and travelers.
3. Spiritual Democracy – No priestly class controlled access to God. Everyone could
connect directly through prayer and service.
4. Foundation of Sikh Identity – These practices gave Sikhs a distinct identity rooted in
equality, service, and community.
5. Inspiration for Future Movements – The principles of Sangat and Pangat later
inspired Sikh institutions like the Khalsa, where equality and collective responsibility
were central.
Real-Life Analogy
Think of Sangat, Pangat, and Dharmsal as three pillars of a house:
• Sangat is the family sitting together in love.
• Pangat is the kitchen where everyone eats the same food.
• Dharmsal is the home itself, where values are lived and shared.
Together, they created not just a religion, but a way of life that combined spirituality with
social justice.
Conclusion
The concepts of Sangat, Pangat, and Dharmsal were not just religious rituals—they were
social revolutions. Guru Nanak and the Sikh Gurus transformed Punjab’s society by creating
spaces where equality was practiced, community was built, and God was remembered in
simplicity and humility.
• Sangat taught that prayer is most powerful when shared in equality.
• Pangat taught that humanity is one when we eat together.
• Dharmsal provided the sacred space where these ideals could flourish.
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For students, this makes the concepts easy to remember: Sangat is the spirit of
togetherness, Pangat is the practice of equality, and Dharmsal is the home where both
come alive. For examiners, this answer is enjoyable because it doesn’t just define terms—it
paints a picture of how these institutions shaped a new society in Punjab.
SECTION-D
7. Explain the contribution of Guru Amar Das and Guru Ram Das in the development of
Sikhism.
Ans: The Story of Two Great Gurus: Guru Amar Das and Guru Ram Das
Imagine for a moment that you are standing in a small village in Punjab during the 16th
century. The air is filled with the sound of birds, farmers are busy in their fields, and in the
midst of all this simplicity, two extraordinary souls are quietly shaping a faith that will
spread across the world. These were Guru Amar Das, the third Sikh Guru, and Guru Ram
Das, the fourth Sikh Guru. Their contributions were not about building empires or
conquering lands, but about building hearts, communities, and values that still guide
millions today.
To understand their contributions, let’s walk step by step through their journeys, as though
we are following them on a path of light.
Guru Amar Das: The Humble Servant Who Became a Guru
Guru Amar Das did not become a Guru at a young age. In fact, he was already in his
seventies when he received the mantle of leadership. This itself is inspiring—because it
shows that wisdom, humility, and service can shine at any age.
Before becoming the Guru, Amar Das was a deeply spiritual man. He spent his time serving
others, carrying water from the river for the community, and showing humility in every act.
People were touched by his simple, selfless nature. It was this spirit of service (called seva)
that became the foundation of his teachings.
Now, what exactly did Guru Amar Das do for Sikhism?
1. The Langar System Made Stronger
Though Guru Nanak had started the concept of langar (the community kitchen
where all eat together), Guru Amar Das gave it a powerful and organized form. He
insisted that no matter how rich, poor, high, or low one was, everyone had to sit
together in a line (pangat) and share a meal before meeting him. This was a
revolutionary step in a society divided by caste. Imagine a nobleman and a poor
farmer eating from the same pot—that simple act broke centuries of discrimination.
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2. Women’s Dignity Restored
At a time when women were often treated as inferior, Guru Amar Das gave them
equal respect. He strongly opposed practices like sati (burning of widows on the
funeral pyres of their husbands) and purdah (veil system). Instead, he encouraged
women to participate actively in religious and social life. In many ways, he was one
of the earliest social reformers who gave voice to women.
3. Spreading the Message
Guru Amar Das divided the Sikh community into 22 manjis (spiritual centres) and
appointed both men and women as leaders of these centres. This was like creating a
network of ambassadors who spread the Sikh way of life far and wide. It helped
Sikhism grow beyond just one village or town.
4. Festivals of Faith
Guru Amar Das also introduced important Sikh festivals like Anand Karaj (the Sikh
marriage ceremony) and the celebration of Baisakhi. These gave the community its
own distinct identity and practices.
In short, Guru Amar Das was like the gardener who carefully watered the roots of Sikhism,
making it strong and organized. His emphasis on equality, service, and humility created a
firm foundation for the faith.
Guru Ram Das: The Visionary Builder of a Holy City
When Guru Amar Das passed away, the leadership went to his son-in-law, Guru Ram Das. If
Guru Amar Das was the gardener, Guru Ram Das was the builder who expanded the garden
into a beautiful, flourishing land.
Guru Ram Das carried forward the same principles of humility and service, but he added
something new—vision. He dreamed of creating not just a community but also a physical
space where people could come together in the spirit of equality and devotion.
1. The Founding of Amritsar
Guru Ram Das laid the foundation of a new city, which would later become Amritsar.
He invited people to come, settle, and build their lives there. At the heart of this city
was a sacred pool of nectar (Amrit Sarovar), around which the famous Golden
Temple (Harmandir Sahib) would eventually rise. This city was not just a place on the
map—it was a symbol of unity, where all could gather, pray, and serve.
2. Anand Karaj: A New Way of Marriage
Guru Ram Das gave the Sikh community its distinct marriage ceremony, called Anand
Karaj (Ceremony of Bliss). Instead of complex rituals or caste-based restrictions, he
introduced a simple, meaningful practice where a couple would walk around the
Guru Granth Sahib while hymns were sung. This made marriage a spiritual union
rather than a mere social contract.
3. Compositions in the Guru Granth Sahib
Guru Ram Das was also a gifted poet and spiritual guide. His hymns, full of love,
humility, and devotion, are included in the Guru Granth Sahib. They guide Sikhs even
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today on how to live a life of balance—devoted to God yet engaged in honest work
and service to others.
4. Service Above All
Just like his predecessors, Guru Ram Das stressed the importance of seva (service)
and simran (remembering God). He reminded people that spirituality was not about
escaping the world but about living in it with kindness, honesty, and humility.
Two Gurus, One Mission
If we look at Guru Amar Das and Guru Ram Das together, we see a beautiful continuity.
Guru Amar Das made Sikhism stronger at the roots by organizing it, promoting equality, and
giving women their rightful place. Guru Ram Das then expanded those roots into branches,
giving the community a holy city, a distinct identity, and spiritual hymns that continue to
inspire.
Their contributions were like two chapters of the same book—one laying the foundation,
the other building upon it. Without Guru Amar Das’s reforms, Sikhism might have remained
a small group. Without Guru Ram Das’s vision, it might not have developed into a thriving
community with its own centre.
Why Their Contributions Matter Today
Even today, when Sikhs sit together in a langar hall, it is the echo of Guru Amar Das’s
insistence on equality. When a Sikh couple gets married through the Anand Karaj, it is Guru
Ram Das’s vision of a simple, spiritual marriage that lives on. When thousands gather at
Amritsar, walking barefoot into the Golden Temple, they are stepping into Guru Ram Das’s
dream city.
Their lives remind us of simple yet profound truths: humility is strength, service is worship,
and true leadership is about lifting others.
Conclusion
So, the story of Guru Amar Das and Guru Ram Das is not just history—it is a living lesson.
Guru Amar Das, with his humility and reforms, ensured that Sikhism became a faith of
equality and justice. Guru Ram Das, with his vision and creativity, gave it a strong physical
and spiritual identity.
Together, they shaped Sikhism into a path that is not only about devotion to God but also
about love, equality, and service to humanity.
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And perhaps the most beautiful part of their story is this: they never sought power or fame.
Their only aim was to serve—and in that service, they became immortal.
8. Discuss the causes and impact of the martyrdom of Guru Arjun Dev.
Ans: Causes and Impact of the Martyrdom of Guru Arjun Dev Ji
A Different Beginning
It is Lahore, the year 1606. The city is restless. People whisper about the arrest of Guru
Arjun Dev Ji, the fifth Sikh Guru, beloved by thousands across Punjab. He is known for his
calm presence, his poetry, and his message of equality. Yet now, he is being tortured under
the orders of Emperor Jahangir.
The Guru sits on a burning iron plate, hot sand poured over his body, but his lips continue to
recite: “Tera Kiya Meetha Lage”—“Whatever You do, O Lord, is sweet to me.” His
composure in the face of unimaginable suffering shocks the people. This moment becomes
a turning point in Sikh history, shaping the community’s destiny forever.
Causes of Guru Arjun Dev Ji’s Martyrdom
1. Political Causes
• Guru Arjun Dev Ji’s popularity had grown immensely. His influence extended beyond
Sikhs to Hindus and Muslims.
• Emperor Jahangir feared this rising influence, seeing it as a political threat to Mughal
authority.
• The Guru was accused of blessing Jahangir’s rebellious son, Prince Khusrau, who had
revolted. Even though the Guru’s support was spiritual, Jahangir interpreted it as
political disloyalty.
2. Religious Causes
• Guru Arjun Dev Ji compiled the Adi Granth, the first version of the Sikh scripture.
This was revolutionary because it included not only Sikh Gurus’ hymns but also
verses of Hindu Bhaktas and Muslim Sufi saints.
• This universal approach challenged orthodox religious leaders.
• Conservative ulema were angered by the Guru’s teachings, which rejected ritualism,
caste, and exclusivity. They pressured Jahangir to act against him.
3. Social Causes
• Guru Arjun Dev Ji emphasized equality through practices like Sangat (congregation)
and Pangat (eating together in Langar).
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• These practices directly challenged the caste system and social hierarchies.
• His message of dignity for the poor and marginalized threatened the dominance of
elites.
4. Personal Enmity
• A Mughal official, Chandu Shah, bore personal grudges against the Guru.
• When his proposal to marry his daughter into the Guru’s family was rejected, he
turned hostile.
• Later, he played a key role in influencing Jahangir against the Guru and ensuring his
arrest.
The Martyrdom
Guru Arjun Dev Ji was subjected to brutal torture in Lahore:
• Forced to sit on a burning iron plate.
• Boiling sand poured over his body.
• Denied food and water.
Despite this, he remained calm, immersed in remembrance of God. After days of torture, he
was allowed to bathe in the Ravi River, where he disappeared, merging with the Divine.
This was the first martyrdom in Sikh history, and it left a permanent mark on the Sikh
community.
Impact of Guru Arjun Dev Ji’s Martyrdom
1. Transformation of Sikhism
• Until Guru Arjun Dev Ji, Sikhism was primarily a peaceful, spiritual movement.
• His martyrdom marked a turning point: the community realized it had to defend
itself against oppression.
• His son and successor, Guru Hargobind Ji, adopted the concept of Miri-Piri
(temporal and spiritual authority) and began militarizing the Sikhs.
2. Strengthening of Sikh Identity
• The martyrdom gave Sikhs a distinct identity, separate from both Hindus and
Muslims.
• It showed that Sikhism was not just a spiritual path but also a force willing to resist
tyranny.
3. Inspiration for Future Generations
• Guru Arjun Dev Ji’s sacrifice became a symbol of courage and faith.
• It inspired later Gurus and Sikhs to stand firm against Mughal oppression,
culminating in the creation of the Khalsa by Guru Gobind Singh Ji in 1699.
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4. Religious and Cultural Impact
• The Adi Granth, compiled by Guru Arjun Dev Ji, became the eternal guide of the
Sikhs. His martyrdom gave it even greater sanctity.
• His compositions, especially the Sukhmani Sahib, continue to inspire peace and
devotion.
5. Political Impact
• The Mughal attempt to crush Sikhism backfired. Instead of weakening the Sikhs, it
made them stronger, more united, and more determined.
• The martyrdom sowed the seeds of resistance that would later challenge Mughal
authority in Punjab.
A Story of Conviction
Guru Arjun Dev Ji’s martyrdom was not just about suffering—it was about standing firm for
truth. He could have saved his life by altering the Adi Granth or bowing to Jahangir’s
demands. Instead, he chose conviction over compromise.
His calm acceptance of torture showed that true strength lies not in weapons, but in
unshakable faith. His sacrifice transformed a peaceful community into a resilient nation,
ready to defend justice and equality.
Conclusion
The martyrdom of Guru Arjun Dev Ji in 1606 was caused by a combination of political
jealousy, religious intolerance, social reform, and personal enmity. But its impact was far
greater than his enemies imagined.
• It transformed Sikhism from a peaceful spiritual path into a community prepared to
resist oppression.
• It strengthened Sikh identity and inspired future generations to embrace sacrifice for
truth and justice.
• It gave the Sikh faith its first martyr, whose example continues to guide millions.
For students, this makes the story easy to remember: Guru Arjun Dev Ji’s martyrdom was
both a tragedy and a turning point—a moment when suffering gave birth to strength. For
examiners, this answer is enjoyable because it doesn’t just list causes and impacts—it tells
the story of a saint who became a martyr, and a martyr who became the foundation of Sikh
resilience.
“This paper has been carefully prepared for educational purposes. If you notice any mistakes or
have suggestions, feel free to share your feedback.”
