Sri Guru Nanak Dev ji was brought into the world in 1469 in Talwandi, a town in the Sheikhupura area, 65 kms. west of Lahore. His dad was a town official in the neighborhood income organization. As a kid, Sri Guru Nanak learnt, other than the local dialects, Persian and Arabic. He was hitched in 1487 and was honored with two children, one out of 1491 and the second in 1496. In 1485 he took up, at the occurrence of his brother by marriage, the arrangement of an authority accountable for the stores of Daulat Khan Lodhi, the Muslim leader of the territory at Sultanpur. It is there that he came into contact with Mardana, a Muslim singer (Mirasi) who was senior in age. Gurdwara Nankana Sahib
Apparently, 1496 was the time of his illumination when he began his main goal. His first assertion after his prophetic fellowship with God was “There is no Hindu, nor any Mussalman.” This is a declaration of incomparable importance it announced not just the fraternity of man and the parenthood of God, yet in addition his reasonable and essential premium not in any supernatural teaching but rather just in man and his destiny. It implies love your neighbor as yourself. Gurdwara nankana sahib what’s more, it underscored, all the while the unavoidable spirituo-moral mix of his message. Joined by Mardana, he started his teacher visits. Aside from passing on his message and delivering help to the feeble, he strongly lectured, both by statute and practice, against position qualifications formality, icon love and the pseudo-strict convictions that had no profound substance. He decided to blend in with all. He ate and lived with men of the most minimal positions and classes Considering the at that point winning social practices and customs, this was something socially and strictly unfathomable in those long stretches of inflexible Hindu standing framework authorized by the sacred texts and the strictly endorsed thoughts of distance and contamination. It involves incredible importance that at the absolute starting point of his central goal, the Guru’s first friend was a low rank Muslim. The contributions he got during his visits, were disseminated among poor people. Any excess gathered was given to his hosts to keep a typical kitchen, where all could sit and eat together with no differentiation of position and status. This foundation of normal kitchen or langar turned into a significant instrument of aiding poor people, and a core for strict get-togethers of his general public and of building up the fundamental correspondence, everything being equal, classes and genders.