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Singh, Nikky-Guninder Kaur (2011). Sikhism: An Introduction. I. B. Tauris. pp.2–8. ISBN 978-184885321-8.

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a b Singh, Bhupinder (October–December 2019). "Genealogy of Guru Nanak". Abstracts of Sikh Studies. Institute of Sikh Studies, Chandigarh. 21 (4). Nayar, Kamal Elizabeth; Sandhu, Jaswinder Singh (2007). The Socially Involved Renunciate – Guru Nanaks Discourse to Nath Yogi's. New York: State University of New York Press. p.106. ISBN 978-0-7914-7950-6. Mandair, Arvind-Pal Singh (2009). Religion and the Specter of the West – Sikhism, India, Postcoloniality and the Politics of Translation. Columbia University Press. pp.372–73. ISBN 978-0-231-14724-8.a b c Arjan, Guru; Singh, Pashaura (1996). "Guru Arjan's Rāmakalī Hymn: The Central Issue in the Kartarpur-Banno Debate". Journal of the American Oriental Society. 116 (4): 724–729. doi: 10.2307/605443. JSTOR 605443. This section needs additional citations for verification. Please help improve this article by adding citations to reliable sourcesin this section. Unsourced material may be challenged and removed. ( April 2017) ( Learn how and when to remove this template message)

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Nanak is highly influential amongst Punjabi Hindus and Sindhi Hindus, the majority of whom follow Nanakpanthi teachings. [90] [91] In popular culture Listed names and relations might vary from source to source since different aspects of Sikh history have been written by many different individuals over the course of past six centuries Many modern historians give weight to his teachings' linkage with the pre-existing bhakti, [83] sant, [v] and wali of Hindu/Islamic tradition. [84] Scholars state that in its origins, Nanak and Sikhism were influenced by the nirguni ('formless God') tradition of the Bhakti movement in medieval India. [vi] However, some historians do not see evidence of Sikhism as simply an extension of the Bhakti movement. [85] [86] Sikhism, for instance, disagreed with some views of Bhakti saints Kabir and Ravidas. [85] [87] Guru Nanak composed hymns, which were sung by his followers in rāga set to music. [17] His successor, Guru Angad, opened centers and distributed these hymns. The community would sing the hymns and his agents collected donations. [18] This tradition was continued by the third and fourth gurus as well. The fifth guru, Guru Arjan, discovered that Prithi Chand – his eldest brother and a competing claimant to the Sikh guruship – had a copy of an earlier pothi ( palm-leaf manuscript) with hymns and was distributing hymns of the earlier gurus along with his own of hymns. [19] Guru Arjan considered these as spurious and became concerned about establishing an authentic anthology of approved hymns. [20] The Guru is God, and God is the Guru, O Nanak; there is no difference between the two, O Siblings of Destiny. As a young man Nanak was married to Sulakhni, a daughter of Mula, a native of the newly founded town of Batala who had come there from his village, Pakho dī Randhawi, on the left bank of the river Ravi. Mula belonged to the subcaste Chona which was less important than even the subcaste Bedi.". ( Grewal 1998, p.6)