International Journal of All Research Education and Scientific Methods (IJARESM), ISSN: 2455-6211 Volume 9, Issue 6, June -2021, Impact Factor: 7.429, Available online at: www.ijaresm.com IJARESM Publication, India >>>> www.ijaresm.com Page 2948 An Apologue Guru Nanak: Globetrotter or a Pioneer Dr. Daljit Kaur Associate Professor, Mata Sundri College for Women, University of Delhi -------------------------------------------------------------------*****************-------------------------------------------------------------- ABSTRACT With the advent of Arabs in Sind in the 8 th Century A.D, an explicit culture waswelcomed by the people of Punjab.By the 13 th century, Sufism with its phenomenalideology was able to accomplish its goal through its impact on the social-religious fabric ofNorthern India. By 16 th century, people of Punjab, decided to assert themselves againstage old social order. This was facilitated by Guru Nanak, who rejected in theory as well as inpractice the entire system of cast and ritualism. He disseminatedholy message of peace and compassion of the creator to all of humankind through spiritual pursuits,defined by scholars as Udasis, (Travels,Tours or Trips). Based on Persian,Sikh, and the secondary sources an attempt has beenmade to explore more about his mission, vision, philosophy, teachings and his legacy inspreading his ideology wherever he went on his travels. The dissemination of his thought wasbased on egalitarian thought process which was theresult of the prevailing politico-socialprecondition, the long-distance trade relationships between different regions of the South-Asian continent, as was in the case of spread of Islam. Guru Nanak sometimes is presentedas a Globetrotter by some scholars,he did travel for about 28000 kms, but he was muchmore a “Pioneer” for centuries to come with his evergreen egalitarian philosophicallegacy for centuries to come. Key Words: Explicit Culture,Guru Nanak, Punjab, Pioneer, Sikhism,Trade “Babe bheke banaia udasi ki Riti Chalai, Charhiasodhani dharat lukai” (Bhai Gurdas, Vaaran, Var 1,pauri 24.) With the advent of Arabs in Sind in the 8 th century A.D, an explicit culture was welcomed by the people of Punjab. By the 13 th century, Sufism with its phenomenal ideology was able to accomplish its goal through its impact on the social- religious fabric of Northern India. Sufi saints spread disseminated their message of peace and humanity through their established Khaanqas in areas of Pakpattan and Multan etc. Baba Shakarganj (Sheikh Farid) was one of the most popular amongst them reaching out to the grassroots with his indigenous Punjabi and upcoming Persian language.By 15 th and 16 th century, the people of Punjab, decided to assert themselves against age old social order. This was facilitated by Guru Nanak, who rejected in theory as well as in practice the entire system of cast and ritualism.Guru Nanak was moved by the plight of the common people.The masses were confused by the conflicting message given by priests, pundits, qazis, mullahs, etc. By rejecting in theory as well as in practice the entire system of cast and ritualism, he was determined to bring real message of the creator to the masses. He decided to set out on his sacred mission to spread the holy message of peace and compassion to all of humankind. Guru Nanak went on long journeys of spiritual pursuits,defined by scholars as Udasis. The word "Udasis" is derived from the sanskrit word „udas‟ ("detachment"), and may signify indifference to or renunciation of worldly concerns. 1 A verse authored by him states that he visited several places in the “nine regions of the earth” (nau- khand), presumably the major Hindu and Muslim pilgrimage 1 David N. Lorenzen (1995). Bhakti Religion in North India: Community Identity and Political Action . SUNY Press. p. 57. ISBN 978-0-7914-2025-6.