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GNDU Question Paper-2022
Bachelor of Business Administration
BBA 3
rd
Semester
PUNJAB HISTORY & CULTURE
(From 1000 to 1605 A.D.)
Time Allowed: Three Hours Max. Marks: 50
Note: Attempt Five questions in all, selecting at least One question from each section and the
Fifth question may be attempted from any of the Four sections. All questions carry equal
marks.
SECTION-A
1. Briefly describe the society and culture in the Punjab during Turko-Afghan rule.
2. Discuss the economic and religious life in the Punjab under the Mughals.
SECTION-B
3. Describe the origin and salient features of Bhakti movement in the Punjab.
4. What do you understand by 'Sufism'? Discuss the origin, growth and features of Sufism in
the Punjab.
SECTION-C
5. Write a note on the travels of Guru Nanak. Examine the significance of his travels in the
Sikhism.
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6. What do you mean by Sangat and Langar? Discuss the significance of these institutions in the
Sikhism.
SECTION-D
7. Examine the contribution of Guru Ram Das in the development of Sikhism.
8. Briefly describe the compilation of the Adi Granth and its significance.
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GNDU Answer Paper-2022
Bachelor of Business Administration
BBA 3
rd
Semester
PUNJAB HISTORY & CULTURE
(From 1000 to 1605 A.D.)
Time Allowed: Three Hours Max. Marks: 50
Note: Attempt Five questions in all, selecting at least One question from each section and the
Fifth question may be attempted from any of the Four sections. All questions carry equal
marks.
SECTION-A
1. Briefly describe the society and culture in the Punjab during Turko-Afghan rule.
Ans: Society and Culture in Punjab during Turko-Afghan Rule
Imagine yourself walking into Punjab nearly 800 years ago. The rivers flow wide and free, farmers
are ploughing the fields with bullocks, travelers are crossing dusty roads with caravans, and in
the distance, the minarets of mosques rise high into the sky while the bells of temples ring at the
same time. This was Punjab during the Turko-Afghan rule—a land where many worlds lived
together, sometimes in harmony, sometimes in conflict.
The period of Turko-Afghan rule stretched from the 12th century till the early Mughal period.
Rulers like the Ghaznavids, the Delhi Sultans, and later Afghan dynasties controlled Punjab. But
what makes this time so interesting is not just the kings and their battles—it’s the everyday life
of people, their traditions, and the way culture was shaping itself in this fertile land of five rivers.
A Land of Diversity
Punjab was like a crossroads of India and Central Asia. Because it lay on the frontier, many
people entered through its passes—traders, soldiers, saints, and scholars. With them came new
languages, new dresses, and new ideas. Imagine a bazaar in Lahore at that time—you would hear
Persian, Arabic, Turkish, and Punjabi all at once. Traders from Central Asia sold horses and silk;
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Indian craftsmen sold cotton cloth, bangles, and spices. The society was never one-sided; it was a
colorful blend of many traditions.
Social Structure: Rich and Poor
The social order of Punjab during the Turko-Afghan rule was sharply divided. At the top were the
rulers, nobles, and landlords who lived in grand houses, wore silk clothes, and often spoke
Persian—the official language of the court. Below them were the ordinary people: farmers,
artisans, weavers, and peasants who formed the backbone of society.
Most of the population lived in villages and worked on land. Farmers grew wheat, sugarcane, and
cotton. Life was simple but hard. Heavy taxes often crushed the peasants, yet their festivals and
folk songs kept their spirits alive.
The artisans were important too—they made everything from weapons to ornaments, from
pottery to carpets. Punjab’s towns like Lahore, Multan, and Sirhind became centers of craft and
trade.
The Role of Religion and Saints
Religion played a very deep role in shaping society. Temples, mosques, and dargahs (shrines of
saints) dotted the land. Islam spread in Punjab largely through Sufi saints, who preached love,
equality, and devotion to God in very simple language.
Here comes one of the most heart-touching stories:
It is said that once a poor man came to the Sufi saint Baba Farid with a torn piece of bread. He
offered it as a gift, saying, “I have nothing else to give.” Baba Farid smiled and accepted it with
great respect, saying, “This bread is richer than the feasts of kings, because it is given with love.”
Stories like these made Sufis extremely popular among ordinary people.
On the other side, Hindu saints and Bhakti poets were also spreading messages of devotion and
brotherhood. Later, Guru Nanak (born in Punjab in the 15th century) carried forward this
tradition and laid the foundation of Sikhism, which greatly influenced Punjabi culture.
So, Punjab became a land where Hinduism, Islam, and later Sikhism flourished side by side. This
religious diversity shaped people’s everyday lives, festivals, and customs.
Culture: Music, Art, and Literature
When you think of culture, imagine music playing in the evenings, artisans carving stone, and
poets reciting verses in gatherings.
• Language and Literature: Persian was the language of rulers and scholars, but Punjabi
remained the language of the common people. Folk tales and songs in Punjabi flourished,
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many of which are still sung today. Saints used local language so that everyone could
understand. This made Punjabi literature rich and spiritual.
• Music and Dance: Qawwalis (devotional songs) started gaining popularity in Sufi shrines.
Villagers, meanwhile, sang folk songs during marriages and harvest festivals. Dhols and
flutes echoed in celebrations.
• Architecture and Art: The rulers built forts, mosques, and tombs. If you walked into
Lahore, you would see domes, arches, and minarets inspired by Persian and Central Asian
styles. Yet, alongside these, village temples and simple mud houses stood tall, showing
how rich and poor lived in very different worlds.
The Everyday Life of People
What was life really like for a person in Punjab at this time? Let’s take the example of two
neighbours in a village:
One is a farmer named Govind. He wakes up before sunrise, tends his fields, and pays heavy
taxes to the local landlord. His life is tough, but he looks forward to Baisakhi, when he celebrates
the harvest with dance and song.
His neighbour is Karim, a weaver. He weaves cotton cloth and sells it in the nearby market. On
Fridays, he goes to the mosque; on other days, he visits the Sufi dargah where he listens to
stories of love and peace.
Both Govind and Karim live different religious lives, but they share joys and sorrows together—
borrowing tools, helping in harvest, and celebrating festivals side by side. This shows how deeply
mixed and shared the culture of Punjab was.
Women in Society
Women in Punjab during this period lived within many restrictions, but they were not without
influence. In villages, women worked on fields, managed households, and sang folk songs. In
towns, wealthy women sometimes owned property and participated in trade. However, social
customs like child marriage and purdah (seclusion) were also common. Despite this, women
played a strong role in preserving culture, especially through songs, stories, and family traditions.
Challenges and Hardships
Life was not always peaceful. Punjab often faced invasions because it lay on the frontier. Armies
marched through its land, sometimes bringing destruction. Heavy taxes, wars, and political
instability made life difficult for peasants and artisans. Yet, the people of Punjab showed great
resilience. Through their songs, festivals, and faith, they kept their spirit alive even in tough
times.
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A Story of Resilience
There is a folk story of a village in Punjab that was attacked during one of the Afghan raids. The
invaders looted wealth and burnt houses. Yet, when the smoke cleared, the villagers gathered
again, sang their songs, rebuilt their huts, and sowed seeds for the next harvest. This story
reflects the undying spirit of Punjab—no matter how hard the times, the people never gave up.
Conclusion
So, Punjab during the Turko-Afghan rule was not just a land of battles and rulers. It was a land
where farmers tilled the soil, artisans wove beautiful crafts, saints preached love, and people
celebrated festivals with music and dance. It was a society of contrasts—rich nobles and poor
peasants, Persian literature and Punjabi folk tales, mosques and temples, invasions and
resilience.
Most importantly, it was in this period that the seeds of Punjab’s unique culture were sown—a
culture of diversity, strength, and spiritual depth. Even today, when we see Punjab’s songs, its
festivals, and its traditions of hospitality, we can trace them back to those centuries of the Turko-
Afghan rule.
2. Discuss the economic and religious life in the Punjab under the Mughals.
Ans: The Economic and Religious Life in the Punjab under the Mughals
When we open the pages of India’s history during the Mughal period, Punjab stands out like a
fertile field watered by the five great rivers. It was not just a land of crops but also of ideas,
faiths, and new beginnings. To understand Punjab under the Mughals, we need to imagine a
place where the plough and the prayer went hand in hand—on one side, farmers were tilling
their land to feed the empire, while on the other, saints, fakirs, and gurus were guiding people
toward spiritual peace.
Punjab: The Gateway of the Mughals
Punjab was called the “gateway of India” for the Mughals. Why? Because almost every Mughal
ruler—from Babur to Aurangzeb—entered India through this land. Whenever they looked toward
Punjab, they saw two treasures:
1. Economic wealth – Its fertile soil produced grains, fruits, and cash crops.
2. Religious importance – It became the cradle of Sikhism and a meeting ground of Hindu,
Muslim, and Sufi traditions.
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Thus, the economic and religious life of Punjab under the Mughals was like two parallel streams,
nourishing its society.
The Economic Life in Punjab under the Mughals
1. Agriculture – The Backbone of Economy
The economy of Punjab revolved around agriculture. The rivers—Satluj, Beas, Ravi, Chenab, and
Jhelum—made the soil very fertile. Wheat, barley, rice, and sugarcane were the chief crops.
Cotton and indigo were also widely grown. These crops did not only feed the people but also
brought revenue to the Mughal treasury.
The Mughal emperors paid great attention to land revenue. Akbar introduced Todar Mal’s land
revenue system, which carefully measured land and fixed taxes. Punjab’s farmers, though
hardworking, often felt the burden of these taxes.
Yet, agriculture created surplus grain, which made Punjab an important supplier of food for the
empire. In fact, Lahore and Multan became centers where food grains were collected and then
sent to other regions.
2. Trade and Commerce
Punjab’s location gave it a special advantage. It lay on the route connecting Central Asia with
Delhi and the Deccan. Goods moved through Punjab’s bazaars, making its cities busy centers of
trade.
• Lahore became one of the biggest markets of the Mughal Empire. Traders sold textiles,
spices, grains, horses, carpets, and jewelry.
• Multan, famous for its position on trade routes, exported indigo and other goods to
Persia and Central Asia.
• Small towns and caravan routes were dotted with sarais (inns) for merchants, built by
rulers to promote commerce.
The Mughal love for luxury also encouraged trade. Persian carpets, Kashmiri shawls, and Punjabi
textiles found buyers in the royal court.
3. Handicrafts and Industries
Besides farming and trade, Punjab was known for its skilled artisans. Handloom weaving,
embroidery, and carpet-making were popular crafts. Metalwork, ivory carving, and jewelry-
making also flourished. These crafts not only satisfied local needs but also attracted foreign
traders.
One could say that while Punjab’s fields filled the stomach, its handicrafts delighted the eyes.
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4. Story of a Merchant in Lahore
To make this clearer, let’s imagine a merchant named Hamid in Lahore. Every morning, Hamid
opened his shop filled with silk cloths and Kashmiri shawls. Merchants from Central Asia, who
entered through the Khyber Pass, stopped at his shop. They exchanged horses and dried fruits
for his textiles. Hamid’s earnings grew, but so did the taxes he had to pay to Mughal officials. This
little story tells us that while trade brought prosperity, it was also tightly controlled by the
empire.
The Religious Life in Punjab under the Mughals
If agriculture was Punjab’s body, religion was its soul. The land of five rivers became a land of
many faiths and ideas.
1. Islam and Sufism
Islam spread widely in Punjab during the Mughal period. But the true charm of Islam here was
found in Sufism. The Sufi saints emphasized love, equality, and devotion to God.
• The shrines of saints like Baba Farid at Pakpattan and Mian Mir of Lahore became centers
of devotion.
• People of all religions visited these shrines, seeking blessings.
The Mughal rulers themselves respected these saints. For example, Jahangir often visited the
shrines of Punjab and made generous grants.
2. Hindu Traditions
Hinduism too had a strong presence. Temples and festivals were an essential part of social life.
Even though the Mughal rulers were Muslim, most of the common people in Punjab were Hindus
engaged in agriculture, trade, or crafts.
Under Akbar’s policy of religious tolerance, Hindus enjoyed relative peace and could practice
their faith freely.
3. The Rise of Sikhism
Perhaps the most important religious development in Punjab during the Mughal period was the
birth and growth of Sikhism.
• Guru Nanak Dev Ji (1469–1539), the founder of Sikhism, preached the message of one
God, equality of all humans, and the futility of caste distinctions. His teachings were
simple yet powerful, attracting both Hindus and Muslims.
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• After Guru Nanak, nine Gurus carried forward his mission. Towns like Amritsar, Kartarpur,
and Anandpur Sahib became spiritual centers.
• Guru Arjan Dev compiled the Adi Granth (Guru Granth Sahib), giving Sikhism a sacred
scripture.
However, the growing popularity of Sikhism also brought tension. Guru Arjan Dev was executed
by Jahangir, and later Gurus like Guru Hargobind and Guru Gobind Singh had to resist Mughal
oppression. The religious life of Punjab thus saw harmony as well as conflict.
4. Story of Bhai Lalu and Guru Nanak
There is a famous story about Guru Nanak visiting the house of Bhai Lalu, a poor carpenter.
When Guru Nanak accepted his simple food of dry bread, people asked him why he ignored the
rich merchant’s lavish feast. The Guru squeezed Bhai Lalu’s bread, and out came milk,
symbolizing purity. When he squeezed the rich man’s food, blood trickled out, symbolizing greed
and corruption.
This story beautifully explains why Sikhism became so popular in Punjab: it stood for honesty,
simplicity, and justice.
The Blend of Economy and Religion
It is interesting to see how economic and religious life were interlinked. Farmers who grew wheat
would donate part of their produce to langars (community kitchens) at Sikh gurdwaras or Sufi
khanqahs. Traders often sponsored temple or mosque constructions. Thus, the flow of wealth
and the flow of faith were connected, creating a balanced society.
Conclusion
Punjab under the Mughals was not just a province—it was a vibrant land where ploughs tilled the
fields and saints tilled the hearts. Economically, its fertile soil, busy bazaars, and skilled artisans
enriched the Mughal Empire. Religiously, it became a cradle of Sikhism, a home of Sufi shrines,
and a land of cultural mingling.
The story of Punjab in this period tells us that true greatness lies not only in the wealth of the
fields but also in the richness of the spirit. That is why Punjab is remembered in history not just
for feeding the empire but also for nurturing the faith of millions.
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SECTION-B
3. Describe the origin and salient features of Bhakti movement in the Punjab.
Ans: The Setting: Punjab Before the Bhakti Movement
Long ago, Punjab was not just a place of fertile soil—it was a land where cultures, languages, and
religions met. Traders from Central Asia passed through its roads; saints from far-off regions
stopped here to share their wisdom. But this vibrant interaction was happening alongside deep
social problems.
• The caste system divided people sharply.
• Rituals often became more important than genuine devotion.
• The gap between the rich and the poor was wide.
• Religious life, for many, had become mechanical—something you did because you had to,
not because you felt a connection to the divine.
It was in this atmosphere that something began to stir—a longing for a simpler, purer form of
spirituality that could unite people beyond barriers.
The Spark: Origins of the Bhakti Movement in Punjab
The Bhakti Movement, which began in South India between the 7th and 12th centuries, slowly
moved northward, bringing with it a powerful idea: God can be reached through love and
devotion, without the need for complicated rituals, priestly mediation, or rigid social hierarchies.
When these ideas entered Punjab, they mixed with local traditions, Sufi teachings from Islamic
mystics, and the everyday realities of Punjabi life. The soil here was ready—people were eager
for a path that felt personal, heartfelt, and open to all.
In Punjab, the Bhakti spirit took its strongest form in the Sant tradition, represented by saints like
Guru Nanak Dev Ji, Baba Farid, Bhai Gurdas, and Bhagat Ravidas. Though some were Hindus,
others Muslims, and some from marginalized castes, they all spoke the same spiritual language: a
direct connection with the Divine through love.
Story from the Era: The Meeting of Guru Nanak and Bhai Lalo
One of the most-loved stories of the Bhakti spirit in Punjab is about Guru Nanak Dev Ji and Bhai
Lalo, a humble carpenter. When Guru Nanak visited Bhai Lalo’s home, he was offered simple
bread made from honest earnings. In contrast, a wealthy official invited Guru Nanak to a grand
feast prepared from wealth gained through corruption. To teach a lesson, Guru Nanak squeezed
a piece of Bhai Lalo’s bread, and milk dripped out; from the rich man’s feast, blood poured
forth—symbolizing the pure fruits of honest labor versus the tainted gains of exploitation.
This simple yet powerful tale shows the Bhakti ideals: God values purity of heart, honesty, and
humility, not showy rituals or status.
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Salient Features of the Bhakti Movement in Punjab
Let’s break down what made the movement in Punjab unique and influential:
1. Universalism and Equality
Bhakti saints in Punjab rejected caste divisions. They saw God in everyone, regardless of birth,
profession, gender, or religion. Example: Bhagat Ravidas, who came from a so-called ‘lower’
caste, boldly declared in his verses that the truest city is the one where all are free and equal.
2. Use of Local Language
Instead of Sanskrit or Persian, saints used Punjabi and Hindi dialects so ordinary people could
understand their teachings. This brought spirituality into the homes and hearts of common folk.
3. Influence of Sufism
Because Punjab was a meeting ground of Hindu and Muslim cultures, Bhakti saints often
absorbed ideas from Sufi mystics—especially the emphasis on love for God, music, and the
teacher-disciple bond.
4. Focus on Inner Devotion
True worship was seen as a matter of the heart, not just external acts. Singing kirtan (devotional
songs), meditating on God’s name (Naam Japna), and living honestly were central practices.
5. Criticism of Empty Rituals
Saints openly questioned meaningless traditions and the exploitation by religious authorities.
They encouraged people to seek God directly.
6. Bridging Communities
Bhakti leaders were often respected by both Hindus and Muslims, serving as bridges between
divided communities.
7. Inspiration for Sikhism
The teachings of Guru Nanak Dev Ji, deeply rooted in Bhakti ideals, laid the foundation for
Sikhism—a faith that combined devotion with social responsibility.
Another Story: Baba Farid’s Lesson in Patience
Baba Farid, a 12th-century Sufi saint whose verses are included in the Guru Granth Sahib, once
advised a disciple who complained about life’s hardships. He told him to plant seeds and tend
them patiently, reminding him that some fruits ripen only with time. This reflected the Bhakti-
Sufi wisdom that spiritual growth requires patience, perseverance, and faith—qualities that cut
across religious labels.
Why It Mattered
The Bhakti Movement in Punjab wasn’t just about religion—it quietly reshaped society:
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• It gave voice to the marginalized.
• It promoted harmony in a region often at the crossroads of conflict.
• It created a shared cultural heritage through poetry, music, and philosophy.
• It laid moral and spiritual foundations that still influence Punjab’s values today.
The Cultural Legacy
Even today, the folk songs of Punjab, the kirtans in gurdwaras, and the verses in the Guru Granth
Sahib carry echoes of the Bhakti spirit. They remind us that beyond all labels, we are human
beings seeking love, truth, and connection.
Closing Thought
The Bhakti movement in Punjab was like a lamp lit in a darkened room—it didn’t just illuminate
religious thought, it warmed hearts and made people feel closer to one another. It whispered
(and sometimes sang aloud) the truth that God’s doors are never closed to anyone, and that the
purest offering we can bring is our honest love.
4. What do you understand by 'Sufism'? Discuss the origin, growth and features of Sufism in
the Punjab.
Ans: What is Sufism?
At its heart, Sufism is the mystical and spiritual dimension of Islam. While formal religion sets
down the rules and rituals, Sufism focuses on the soul’s direct connection to God through love,
selflessness, humility, and service to humanity.
A Sufi does not see God as distant or unreachable. To them, the Divine is close—closer than their
own breath. Instead of getting lost in debate or dogma, Sufis spend their lives in meditation
(zikr—the remembrance of God), poetry, music, and acts of kindness.
Their message is simple yet powerful: God is love, and to reach Him, you must love His creation.
Origin of Sufism in Punjab
Sufism as a spiritual path began in the early centuries of Islam in Arabia, Persia, and Central Asia.
Over time, as Muslim traders, scholars, and conquerors travelled, Sufi saints also journeyed—
spreading their teachings wherever they went.
By the 11th and 12th centuries, Punjab became a gateway for these travellers. The Ghaznavid
and later the Delhi Sultanate periods created contact between Punjab and the wider Islamic
world. But while political rule came with soldiers and administrators, spiritual influence came
with wandering mystics.
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They were drawn to Punjab’s openness—a land that already had rich spiritual traditions,
including Hindu bhakti saints and Buddhist monastic culture in its past. This meeting of spiritual
worlds made Punjab a fertile ground for Sufi thought.
One of the earliest and most respected Sufi presences here was Sheikh Ali Hujwiri, lovingly
remembered as Data Ganj Bakhsh of Lahore. His famous work, Kashf-ul-Mahjub ("The Unveiling
of the Veiled"), is one of the earliest Persian treatises on Sufism and remains influential even
today.
A Story: Baba Farid and the Bread of Patience
Baba Farid-ud-Din Ganjshakar, the great Chishti Sufi of Punjab, was known for his simplicity and
deep compassion.
One day, a young man came to him, complaining about the hardships of life. Baba Farid smiled,
handed him a raw piece of dough, and told him to hang it in the window and wait until it turned
into bread. The confused youth waited days, but of course, it never became bread without being
baked.
When he returned, Baba Farid explained: “Your struggles are like that bread—they need the heat
of patience before they can become nourishment for your soul.”
This story reflects the Sufi belief in endurance, humility, and seeing meaning even in difficulty.
Growth of Sufism in Punjab
Sufism spread in Punjab through:
• Khanqahs (Hospices): These were not only spiritual centres but also shelters for the poor,
places of learning, and hubs for poetry and music.
• Langar (Community Kitchen): A tradition where food was served freely to all visitors—
regardless of religion or caste.
• Music and Poetry: The Punjabi kafi and qawwali emerged as ways to express love for the
Divine. Saints like Bulleh Shah, Shah Hussain, and Waris Shah infused folk culture with
deep spiritual meaning.
• Travelling Saints: Sufis moved from village to village, not to convert people, but to
awaken love and compassion.
• Tolerance and Dialogue: In a land of Hindus, Muslims, and Sikhs, Sufis became bridges
between communities.
Over time, different Sufi orders (silsilas) took root in Punjab, the most prominent being:
1. Chishti Order – Known for music and hospitality (Baba Farid, Nizamuddin Auliya in Delhi
influenced Punjab).
2. Suhrawardi Order – More engaged with rulers and scholars, but still deeply mystical.
3. Qadiri and Naqshbandi Orders – Focused on silent meditation and strict discipline.
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Salient Features of Sufism in Punjab
1. Love as the Path to God
Sufis in Punjab believed God could not be known through mere intellect—only through love and
devotion.
2. Human Equality
They rejected caste divisions. A king and a farmer were the same in the eyes of God.
3. Service to Humanity
Feeding the hungry, helping the sick, and sheltering the homeless were seen as acts of worship.
4. Use of Local Language
They preached in Punjabi so every villager could understand—making spirituality accessible.
5. Inclusion of Music and Art
Through qawwali, dhamaal (devotional dance), and poetry, they created a spiritual culture that
was joyful, not dry.
6. Tolerance and Unity
Sufi shrines often became shared spaces for people of all faiths.
Another Short Story: Bulleh Shah and the Dancing Girl
Once, the poet-saint Bulleh Shah wished to reconcile with his estranged teacher. To humble
himself, he disguised as a dancing girl and performed outside his teacher’s house. On seeing this,
the teacher embraced him, saying, “You have killed your pride, now God will live in your heart.”
This reflects the Sufi idea that the ego is the greatest barrier between the soul and the Divine.
Impact on Punjab’s Culture and Spirit
• Language & Literature: Sufi poetry enriched Punjabi literature with themes of love,
tolerance, and humanity.
• Festivals & Fairs: Urs (death anniversaries of saints) became major gatherings where
music, food, and devotion mixed.
• Unity in Diversity: In a region often caught between political powers, Sufi shrines
remained places of peace.
• Influence on Sikhism: Guru Nanak’s teachings share striking similarities with Sufi thought,
especially in the emphasis on one God, equality, and devotion over ritual.
Closing Thought
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Sufism in Punjab is like a gentle river—it flowed quietly, nourishing hearts, carrying stories and
songs from one generation to another. It taught people that God is not locked away in books or
temples or mosques, but lives in the hearts of those who love and serve others.
Even today, if you walk into a Sufi shrine in Punjab, you’ll hear music that stirs your soul, smell
the food of the langar, and feel—without needing words—that this is a place where the human
and the Divine meet.
SECTION-C
5. Write a note on the travels of Guru Nanak. Examine the significance of his travels in the
Sikhism.
Ans: Let’s step into a scene nearly 500 years ago. The morning sun spills gold over the fields, a
light mist clings to the air, and a man in simple robes—eyes deep with compassion—takes his
first steps out of his village. No army follows him, no wealth fills his bags. His only companions
are a dear friend named Mardana, a small bundle of essentials, and a heart overflowing with love
for the Divine and humanity. This is Guru Nanak Dev Ji, and he is about to set out on journeys
that will carry his message far beyond the rivers and mountains of Punjab.
Who Was Guru Nanak?
Guru Nanak Dev Ji (1469–1539), the founder of Sikhism, was a spiritual teacher who challenged
narrow divisions between religions, castes, and communities. His life’s mission was to remind
humanity that there is One God, who is beyond all boundaries, and that honest living, selfless
service, and remembrance of God’s name are the true pillars of life.
To share these truths, he travelled far and wide—on foot, by boat, sometimes even on
horseback—spreading light in a time clouded by social divisions, ritualism, and injustice.
The Four Great Journeys (Udasis)
Tradition tells us that Guru Nanak undertook four long spiritual journeys called Udasis. These
were not mere pilgrimages—they were missions of dialogue, learning, and teaching.
1st Udasi (Eastward Journey)
He travelled through Punjab, Haryana, Uttar Pradesh, Bihar, Bengal, and as far as Assam. Here,
he visited Hindu holy sites and engaged with local saints, scholars, and common people—sharing
that God is not found only in temples or rituals, but in the purity of one’s heart.
2nd Udasi (Southward Journey)
Guru Nanak headed towards Sri Lanka, passing through central and southern India. Along the
way, he spoke to rulers and ascetics alike, challenging caste barriers and unnecessary
renunciations.
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3rd Udasi (Northward Journey)
He travelled through Kashmir, Nepal, Tibet, and the Himalayan region. The mountains became
the backdrop for deep spiritual exchanges with yogis and monks.
4th Udasi (Westward Journey)
Guru Nanak journeyed through present-day Pakistan, Afghanistan, Iran, Iraq, and even to the
Islamic holy city of Mecca and Medina. There, he conversed with Muslim scholars, Sufis, and
common pilgrims about God’s oneness and humanity’s shared spirit.
These journeys spanned over 20 years and covered thousands of miles—a feat remarkable for
the 16th century.
A Story from the Travels: The Sleeping Direction in Mecca
During his visit to Mecca, Guru Nanak lay down to rest with his feet pointing towards the Kaaba
(the sacred shrine). A caretaker scolded him, saying it was disrespectful to point feet towards
God’s house. Guru Nanak calmly replied, “Please, turn my feet in a direction where God is not
present.”
The man, curious, tried turning his feet—but whichever way they moved, the Kaaba seemed to
appear there. This gentle moment conveyed a profound truth: God is everywhere.
Why He Travelled
Guru Nanak’s travels had clear purposes:
• Dialogue, not Debate – Meeting spiritual leaders of different faiths to find common
truths rather than argue differences.
• Breaking Boundaries – Showing by example that God’s love was for all—Muslim or
Hindu, rich or poor, man or woman.
• Teaching Through Stories and Song – Everywhere he went, he sang hymns (with
Mardana playing the rabab) so that even the unlettered could feel the message.
• Observing and Reforming – He saw how rituals without meaning had overtaken spiritual
life and spoke against blind practices.
Significance of His Travels in Sikhism
Guru Nanak’s journeys weren’t just historical events—they shaped the heart of Sikh teachings.
1. Universal Message
By travelling to Hindu, Muslim, Buddhist, and other religious centres, Guru Nanak affirmed that
truth is not owned by any one community. This universalism became a cornerstone of Sikhism.
2. Foundation of a Distinct Path
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While absorbing wisdom from many traditions, Guru Nanak forged a unique path—neither Hindu
nor Muslim—centred on Naam Japna (remembering God), Kirat Karni (honest work), and Vand
Chakna (sharing with others).
3. Sangat and Pangat
Through his travels, Guru Nanak created networks of followers (sangat) who would gather in
equality, and shared meals (pangat), erasing barriers of caste and creed.
4. Sacred Geography of Sikhism
His footsteps sanctified places that today are gurdwaras—from Punjab to Sri Lanka, from Assam
to Mecca—connecting the Sikh community across vast distances.
5. Dialogue as a Spiritual Tool
Rather than force beliefs, he asked questions, told stories, and sang poetry—making faith a living
conversation. This openness remains central to Sikh identity.
Another Story: The Village Without Water
In one drought-stricken village, people were fighting over the little water left. Guru Nanak
gathered them and asked them to first dig a common well. Surprised, they questioned his logic.
He replied, “When we work together for everyone’s need, God fills our wells and our hearts.”
The act united the villagers, and soon they had water for all.
This story captures his vision: practical service as devotion.
Lasting Impact
Guru Nanak’s travels ensured that Sikhism was not tied to one region or one culture. They:
• Planted seeds of equality, compassion, and devotion far beyond Punjab.
• Built bridges between communities that might never have spoken otherwise.
• Left a living example of spiritual leadership through humility and service.
When he finally settled in Kartarpur for his last years, he created a model community where the
principles he shared across continents became daily life.
Closing Thought
Guru Nanak Dev Ji’s journeys were like rivers flowing in every direction, carrying fresh waters of
love, equality, and truth into lands parched by division. They were not about how far he walked,
but about how deeply he touched the hearts he met.
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6. What do you mean by Sangat and Langar? Discuss the significance of these institutions in the
Sikhism.
Ans: Punjab, five centuries ago. The sun is dipping low, children are laughing in a corner, women
are stirring large pots of dal, men are laying out mats on the ground. People—rich and poor,
Hindu and Muslim, farmer and trader—are sitting together in a circle. No one is above or below
anyone else. At the front, a gentle voice recites hymns that speak of one God and the equality of
all.
This—right here—is the heartbeat of two of Sikhism’s most powerful institutions: Sangat and
Langar.
Understanding Sangat and Langar
• Sangat comes from the Punjabi/Sanskrit word sangati, meaning “company” or
“association.” In Sikhism, it refers to a congregation of people who come together to
remember God, sing hymns, and support one another in living a truthful and righteous
life. This gathering is called Sat Sangat—the True Congregation—because being in the
company of spiritually inclined people helps nurture our own soul.
• Langar is the community kitchen started by Guru Nanak Dev Ji and institutionalized by the
later Gurus, especially Guru Angad Dev Ji and Guru Amar Das Ji. Here, free meals are
served to everyone—regardless of religion, caste, gender, wealth, or social status.
While Sangat feeds the soul, Langar feeds the body. Together, they embody Sikhism’s deepest
values: equality, humility, and service.
A Glimpse from History: The King in the Langar Hall
One famous incident speaks volumes. Emperor Akbar, the Mughal ruler, visited Guru Amar Das Ji.
Before meeting the Guru, he was told he must first sit in the Langar and eat with everyone else.
So the emperor sat cross-legged on the floor beside farmers, laborers, and children. No throne,
no special plate—just the same simple roti and dal as everyone else.
When he finished, he said he had never tasted such sweetness, not because of the food, but
because of the equality and love it represented.
This single act demonstrated the radical power of these institutions to erase social hierarchies.
Origins in Sikhism
Sangat
Guru Nanak Dev Ji believed that spiritual growth thrives in the right company. He encouraged
gatherings where hymns (kirtan) were sung, God’s Name (Naam) was remembered, and people
discussed how to live honestly and kindly. Unlike exclusive religious circles, these meetings
welcomed all—women, the poor, people from so-called “low castes,” and those from different
faiths.
Langar
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Guru Nanak started the tradition of cooking and sharing meals during his travels. His teaching,
Vand Chakna (“share what you have”), became a living practice. Guru Angad Dev Ji continued it,
and Guru Amar Das Ji made it a central institution. No one could meet the Guru without first
sitting in the Langar—making equality a lived reality, not just a preached value.
Key Features
Sangat
• Inclusivity: Open to all, breaking caste, gender, and religious barriers.
• Collective Worship: Singing hymns, listening to Gurbani, reflecting together.
• Mutual Support: Sharing joys, sorrows, advice, and moral guidance.
• Learning: A place for moral and spiritual education.
Langar
• Free Meals for All: No payment, no qualification—just come and eat.
• Equality in Seating: Everyone sits on the floor (pangat), symbolizing humility.
• Seva (Service): Cooking, serving, and cleaning done voluntarily by the community.
• Simple, Vegetarian Menu: Ensures accessibility and respect for diverse dietary rules.
Significance in Sikhism
1. Equality Made Visible
Both institutions crush the barriers of caste and status. Sitting side by side in Langar or Sangat
means no one is higher or lower; before God, all are equal.
2. Practical Spirituality
Sikhism is not about retreating into caves—it’s about living God’s values in daily life. Sangat and
Langar turn compassion, sharing, and humility into habits.
3. Community Bonding
Whether in a small village gurdwara or a city center abroad, these institutions bind Sikhs
together across geography and generations.
4. Charity Without Pride
In Langar, the person who serves and the person who eats are equally blessed. This keeps ego in
check.
5. Global Sikh Identity
Every gurdwara worldwide offers Langar and Sangat. This consistency has become a hallmark of
Sikhism, drawing visitors of all faiths.
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Another Story: The Merchant Who Served
A wealthy merchant once came to Guru Nanak offering gold as a donation. Guru Nanak instead
sent him to serve in the Langar. The man spent days chopping vegetables, washing utensils, and
serving water to travelers. In the end, he wept with joy, saying he had never felt closer to God.
The lesson was clear—service done with humility is more valuable than any amount of gold.
Impact Beyond Punjab
Today, Langar kitchens run by Sikhs have served meals in disaster zones, refugee camps, and
during global crises like pandemics—feeding millions without asking their religion or background.
Similarly, Sangat has taken the form of online prayer groups and community networks that offer
spiritual and emotional support far from home.
Closing Thought
Sangat and Langar are not just traditions—they’re living, breathing embodiments of Sikhism’s
soul. One nourishes the spirit, the other nourishes the body, and together they build a society
where love, equality, and service are not ideals on paper but experiences you can taste, hear,
and feel.
If you ever step into a gurdwara, listen to the hymns flowing through the Sangat, then join the
Langar hall and share a simple meal with strangers-turned-family—you’ll understand why these
institutions have kept Sikhism vibrant for over five centuries.
SECTION-D
7. Examine the contribution of Guru Ram Das in the development of Sikhism.
Ans: A Brief Background
Guru Ram Das Ji was born in 1534 in Lahore as Bhai Jetha. Orphaned young, he grew up with
simplicity, selling boiled grains to make a living. But destiny had greater plans. His honesty,
devotion, and humility caught the eye of the third Guru, Guru Amar Das Ji, under whom he
learned the principles of service (seva), equality, and devotion to God. Eventually, in 1574, he
was appointed the fourth Sikh Guru.
🏗 Major Contributions to Sikhism
Guru Ram Das Ji’s leadership was a blend of spiritual guidance, community-building, and
institution-strengthening. His contributions touched the core of Sikh life and continue to be
visible centuries later.
1. Founding of Amritsar – The Spiritual Capital
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Perhaps his most celebrated contribution was laying the foundation for the city of Amritsar.
Originally called Guru ka Chak or Ramdaspur, it was envisioned as not just a settlement, but a
centre for spirituality, trade, and community life.
• He encouraged merchants, farmers, and artisans from different parts of Punjab and
beyond to settle there.
• At the city’s heart, he began the excavation of the sacred Amrit Sarovar (Pool of Nectar),
which later gave the city its name.
• This pool would one day house the Harmandir Sahib (Golden Temple), the most sacred
shrine in Sikhism.
By creating a city that blended commerce with devotion, Guru Ram Das Ji gave Sikhism a
permanent home—both physically and spiritually.
2. Strengthening the Institution of Langar and Sangat
Guru Ram Das Ji placed great emphasis on Langar (community kitchen) and Sangat (holy
congregation), following the tradition of his predecessors but expanding it further in the growing
Sikh centres.
• This ensured that social equality was lived daily, not just spoken of in hymns.
• Langar halls in Ramdaspur fed not just Sikhs but travellers, merchants, and the needy—
establishing Sikhism’s reputation for hospitality.
3. Development of Religious Music and Hymns
Guru Ram Das Ji contributed 638 hymns to the Guru Granth Sahib.
• Many of these are part of the Sikh wedding ceremony, the Anand Karaj, which he
formalized as a spiritual union witnessed before God, replacing ritual-heavy practices with
the singing of Laavaan (four hymns of bliss).
• His writings often spoke of humility, service, and the joy of divine love.
4. Strengthening the Masand System
To manage the growing Sikh community, Guru Ram Das Ji strengthened the Masand system—
appointing representatives in different regions to guide local congregations, collect offerings, and
spread the teachings.
• This helped unify Sikhs who were now spread across a vast geography.
• It also ensured that the Guru’s message reached even distant followers.
A Story: The Guru and the Carpenter
One day, a poor carpenter in Ramdaspur wanted to offer a gift to Guru Ram Das Ji but had
nothing valuable. He decided to make a simple wooden stool with his own hands and presented
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it to the Guru. Instead of rejecting it as humble, Guru Ram Das Ji sat on it during kirtan, telling
the sangat, “It is not the price, but the love in which it is given that makes a gift worthy.”
This reflects his emphasis on sincerity, humility, and valuing every devotee equally.
Spiritual Teachings
Guru Ram Das Ji’s verses carry a sweetness and humility that became a hallmark of Sikh spiritual
life:
• Humility as Strength – He taught that one who bows before the Divine rises above
worldly pride.
• Seva (Selfless Service) – Every act done for others, without ego, brings one closer to God.
• Unity in Diversity – He encouraged inclusivity, bringing together people from different
castes, faiths, and professions.
5. Building Sikh Identity
Guru Ram Das Ji’s contributions—whether in city-building, institutions, music, or organization—
helped give Sikhism a strong identity:
• A Spiritual Headquarters – Amritsar became the beating heart of the Sikh world.
• Clear Rituals and Ceremonies – Formalizing Anand Karaj gave Sikhs their own distinct
wedding tradition.
• Community Governance – The Masand system created an early organizational structure
for Sikh society.
Another Story: The Test of Humility
It is said that before naming his successor, Guru Amar Das Ji tested his three sons-in-law (one of
whom was Bhai Jetha, later Guru Ram Das Ji) by asking them to build a raised platform for him.
Twice, Bhai Jetha built it as instructed, and twice he was told to tear it down and rebuild it.
Without complaint, he obeyed each time. The others grew frustrated, but Bhai Jetha simply said,
“It is my duty to follow your command, not to question it.”
This patience and humility convinced Guru Amar Das Ji that Bhai Jetha was the right spiritual
leader to guide the Sikhs after him.
Significance of His Contributions in Sikhism
Guru Ram Das Ji’s legacy shaped Sikhism in enduring ways:
• Amritsar as a Symbol of Sikh Unity – Every Sikh’s spiritual compass now pointed to a
shared sacred place.
• Equality Made Permanent – Through Langar, Sangat, and inclusive city planning, he
rooted equality into Sikh daily life.
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• Rituals Rooted in Spirituality – The Anand Karaj reflected Sikhism’s rejection of
superstition and embrace of meaningful simplicity.
• Organizational Strength – The Masand system laid the groundwork for effective
community leadership.
Closing Thought
Guru Ram Das Ji’s life is a gentle reminder that leadership does not require grandeur—it requires
vision rooted in humility. He built not just a city of bricks and markets, but a city of the heart,
where devotion, service, and equality could live side by side.
Even today, when pilgrims walk around the shimmering waters of the Golden Temple in
Amritsar, they are walking through the living vision of Guru Ram Das Ji—a vision that continues
to unite millions in faith, service, and love.
8. Briefly describe the compilation of the Adi Granth and its significance.
Ans: The Compilation of the Adi Granth and its Significance
Long ago, in the land of Punjab, people were searching for light in a world often filled with
confusion. Many followed different religions, some worshipped idols, some repeated rituals
without understanding, and others fought over whose God was greater. Amidst this atmosphere,
a new path of truth, simplicity, and devotion was shown by the Sikh Gurus. Their teachings were
full of love for God, equality of all humans, and service to others. These teachings, which spread
over almost two centuries, were finally brought together into a single sacred book: the Adi
Granth.
But how did this great scripture come into existence? Let us understand it step by step, almost
like a story unfolding.
A Beginning: Words that were More than Words
Imagine a river. At first, it begins as a small spring, flowing gently. That spring was Guru Nanak
(1469–1539), the founder of Sikhism. He sang songs of devotion to the One God, rejecting empty
rituals, and teaching that God lives in every heart. Wherever he traveled—whether to Mecca,
Haridwar, or Baghdad—he sang these divine hymns. His followers wrote them down carefully
because they were not ordinary verses; they were experiences of God.
After Guru Nanak, the next Gurus—Guru Angad, Guru Amar Das, Guru Ram Das, and Guru
Arjan—continued to compose hymns. Each Guru added new streams of wisdom, and together,
they were like rivers joining the main flow of truth. By the time of the fifth Guru, Guru Arjan Dev
Ji, there was a vast treasure of hymns scattered in the hands of different Sikhs.
The Need for Compilation
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But here was a problem: because the hymns were scattered, some people started adding fake
verses in the name of the Gurus. Imagine if someone took a song written by your favorite singer,
added a few meaningless lines, and claimed it was original. Wouldn’t that confuse future
generations? Guru Arjan realized that if all the authentic hymns were not collected in one place,
truth could be lost and falsehood could spread.
Thus, Guru Arjan decided to compile all the genuine hymns into one holy book, so that Sikhs and
future generations could drink from the purest spring of truth without confusion.
The Compilation: A Great Spiritual Project
The work began in 1603–1604. Guru Arjan appointed one of his most trusted disciples, Bhai
Gurdas, as the scribe. Guru Arjan himself selected the hymns with great care. He included not
only the writings of the Gurus but also the verses of other saints from different backgrounds.
This part is very important:
• He included the writings of Hindu saints like Namdev, Kabir, Ravidas, and Surdas.
• He also added the hymns of Muslim saints like Sheikh Farid.
Why? Because truth, Guru Arjan believed, does not belong to one religion. It belongs to all
humanity. If the words were filled with love for God and harmony among people, they deserved
a place in the scripture.
The work was carried out in Ramdaspur (now Amritsar). The hymns were carefully written in the
Gurmukhi script so that ordinary people could read them. The entire compilation was completed
in 1604, and the book was installed in the Golden Temple (then called Harmandir Sahib). Baba
Buddha Ji, a respected elder, was appointed as the first Granthi (reader) of the scripture.
This sacred book was called the Adi Granth (“First Book”).
A Story of Sacrifice and Devotion
There is a small story that shows how precious this scripture was. Once, a jealous relative of Guru
Arjan, Prithi Chand, tried to create a false copy of hymns and pass it off as the Guru’s writings.
People were getting confused. But when the Adi Granth was compiled, the true and pure words
of the Gurus stood like a shining lamp in darkness. Everyone could now distinguish between the
real and the fake. This act saved Sikhism from distortion forever.
The Structure of the Adi Granth
The Adi Granth is not just a random collection of verses. It is beautifully organized:
• The hymns are arranged according to ragas (musical measures), because Sikh teachings
are meant to be sung, not just read.
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• It contains about 5894 hymns.
• The writings of six Gurus (from Guru Nanak to Guru Arjan) are included.
• The verses of 15 Bhagats (saints) and 11 Bhatts (poet-bards) are also included.
This makes the Adi Granth a truly universal scripture.
The Significance of the Adi Granth
Now comes the most important part—why is this scripture so significant? Why does it matter
even today?
1. Unity of Humanity: By including saints from Hindu and Muslim traditions, the Adi Granth
showed that God is one and beyond religious boundaries. It gave a message of universal
brotherhood.
2. Authenticity of Sikh Teachings: With all genuine hymns compiled, no one could corrupt
the teachings of the Gurus. The Sikh path was preserved in its pure form.
3. Source of Spiritual Guidance: The Adi Granth became the central guide for Sikhs. It
teaches values like honesty, equality, humility, devotion, and service.
4. Musical and Literary Treasure: The arrangement of hymns in ragas made it not only
spiritually rich but also musically beautiful. Even today, Sikhs sing from it in melodious
kirtans.
5. Foundation for Guru Granth Sahib: Later, the tenth Guru, Guru Gobind Singh, added the
hymns of Guru Tegh Bahadur (the ninth Guru) to the Adi Granth. He then declared this
scripture to be the Guru Granth Sahib, the eternal Guru of the Sikhs. This shows how the
Adi Granth laid the foundation for the spiritual heart of Sikhism.
Another Story: A Mughal Emperor and the Adi Granth
It is said that even Emperor Akbar once heard about the Adi Granth. Curious, he wanted to see
whether it contained anything against Islam or other faiths. When the hymns were read to him,
Akbar was deeply impressed. Instead of finding criticism, he found messages of love, devotion,
and unity. He respected Guru Arjan’s work and even offered land to support the Sikhs. This
shows that the power of truth in the Adi Granth touched not only common people but even
mighty kings.
A Living Scripture
The Adi Granth was not seen as just a book. It was treated like a living teacher. Sikhs would bow
before it, listen to its recitation daily, and try to live by its teachings. Even today, every Gurdwara
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has the Guru Granth Sahib (the final form of the Adi Granth), placed on a raised platform,
covered with respect, and read with devotion.
Conclusion
So, the story of the Adi Granth is not just about writing a book. It is about preserving truth,
uniting humanity, and giving future generations a spiritual light that never fades. From the first
hymn sung by Guru Nanak to the grand compilation by Guru Arjan, the journey of the Adi Granth
is like the journey of a river that gathers many streams and finally becomes a mighty ocean.
Its significance lies in the fact that it is not limited to Sikhs alone—it carries a message for the
whole world: that God is one, humanity is one, and love is the path to reach Him.
And perhaps, that is why even today, when a Sikh bows before the Guru Granth Sahib, it is not
just respect for a book—it is respect for centuries of wisdom, devotion, and sacrifice that came
together to form the Adi Granth, the eternal voice of truth.
“This paper has been carefully prepared for educational purposes. If you notice any mistakes or have
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