Mata Sulakhani was born in the village Pakhoke, district Gurdaspur to Moolchand and Mata Chando. Her father was a god-fearing merchant, who was also the land tax collector (Patwari) of his village. The year of her birth is not known, but on the basis of her year of marriage, it can be placed around 1470 CE. She was named Sulakhani, meaning, 'one having good qualities', by her parents.

Writing about Guru Nanak, Professor Sahib Singh says : "Bhai Jai Ram (husband of Guru Nanak’s elder sister, Bebe Nanki) was resident of Khanpur and was in the service of Nawab Daulat Khan. For his official work, he used to go to Pakhoke village. There he talked to Sri Moolchand for the marriage of his daughter, and he readily agreed to it. Guru Nanak was engaged on Vaisakh 5, 1542, Bikrami Sammat (BK) (1485 CE), and the marriage took place on Harh 24, 1544 BK (1487 CE). Guru Nanak was 18 years old at the time of marriage." Sulakhani too must have been around the same age.

Earlier writers have recorded many interesting incidents leading up to the wedding day. One of these chroniclers writes that Nanak refused to follow the marriage rituals dictated by the Brahmins of the day. He stated that any time would be an auspicious time for the wedding. There was no need to cast horoscopes as he was not superstitious. He consistently tried to break old traditions. Moolchand became alarmed and refused to marry his daughter to Guru Nanak. In those days, this was considered to be a major scandal. The news spread quickly. Another gentleman, Sri Bhandari of the city of Batala offered his daughter for marriage with Guru Nanak. But Moolchand realized that if Guru Nanak married elsewhere, this could be interpreted as rejection of his daughter and, therefore, would be an insult to his family's honour. He conspired to kill Nanak instead. Moolchand arranged for the Brahmin priests to debate marriage rituals with the Guru. They made him sit near a dilapidated wall. It had been raining and the winds were strong. Everyone expected the wall to collapse. The narrative goes that Sulakhani, not wishing to break her relationship after two-year engagement, sent an old woman to warn Guru Nanak of the conspiracy. Guru Nanak told the woman not to worry; the wall would not collapse for years to come. Indeed, that same wall stands today in Batala and a Gurdwara today stands there to commemorate the spot. In 1487, the marriage finally took place.

Nanak lived with Sulakhanni at Sultanpur Lodhi for fourteen years. Once again, he broke the conventions of the time, by living apart from both his family and hers. His sister Nanaki would try to answer any criticism by explaining that her brother needed to be on his own because of all the people who were constantly drawn to him, to listen to his teachings. During those fourteen years, Sulakhanni gave birth to two sons, Sri Chand and Lakhmi Das. Nanak took keen interest in his family and gave them all his love and attention. He demonstrated by his actions, his personal commitment to his teachings; that salvation is reached best through a married family life. His teaching of the equality of women was also demonstrated by the way he treated his wife. Sulakhanni's self-esteem and happiness grew each day. She, in turn, supportcd his mission, participating in hymn singing (kirtan), and working endlessly to feed the sangat that came to listen to her husband.
One day, when Guru was about 30 years old, the day of destiny came. Nanak at in meditation at the bank of the Vainyi river, when he heeded God's call to give his life for world up-liftment by guiding humanity on the path to Him. Nanak resolved to obey the call immediately. After three days in prayer, he emerged saying "There is no Hindu, and no Moslem." Then he returned to the place of his employment, resigning his post. He gave away all he had to the poor and prepared to set out on foot to bring his teachings to the world at large. Many authors have described this incident. Mata Sulakhani is reported to have complained of his absence to her sister-in-law. Any woman would worry if her husband suddenly disappeared for three days. What the incident demonstrates is that Sulakhani had enough self-esteem and courage that she did not hesitate to speak to her sister-in-law. In the customs of those days, that was not easily done. Sulakhani took the initiative to tell Guru Nanak's family as well as her own, that he was missing. How they all must have rejoiced when he reappeared three days later! Throughout this period, though he lived a relatively quiet life, Nanak continued to question Brahminical rituals and to rebel against them. He became quite well known. His sister Bebe Nanaki and Rai Bullar, the Choudhry of the area, proclaimed him "Messenger of God." His following grew. It is about this time that he met Mardana, a minstrel from Talwandi, who soon became his friend and confidante. They spent many evenings together, composing and singing sweet hymns to God. One Bhai Bhagirath also came from Mailasi, near Multan, and stayed with him for a while, as a sort of disciple. Nanak's teaching life was beginning. At this point, Nanaki gave him a rabab, or rebeck, a musical instrument with which he accompanied himself in singing hymns of praise of the one true God. A rabab is a stringed instrument, which is of Arabian origin, and was very popular in Northern India at the time. It had four to six strings made of goat gut, with corresponding iron strings underneath which provided resonance. It looked somewhat similar to the modern mandolin. With time, it fell into disuse in India, though it remains popular in Arabic music. In providing her brother with a rabab, and later his companion Mardana with another, Nanaki helped Guru Nanak establish a musical tradition in the Sikh religion from the very start.

Nanak's disregard for Brahminical rituals must have caused havoc in his private life. All his piety did not impress his parents who did not understand what they considered to be his rebelliousness. His father-in-law would have preferred a more conventional mate for his daughter. While everyone around them lived in a joint family arrangement, Nanak, his wife, and children lived separate from all. Every time he refused to observe a Brahminical ritual, every time he scorned an acccpted custom or tradition, it was Sulakhani who had to face the scorn of her neighbours and family. Still, he was consistent in denouncing any injustice, any custom based on caste, any tradition that discriminated against any one at all. On the other hand, Sulakhani had the benefit of listening to his preaching and his discussions with many strangers. In thick or thin, she stood like a rock behind Guru Nanak. She did not travel with him, as their children were very young when he went way. Travelling was most difficult in those days. But she did most certainly benefit by listening to the many people who constantly came to her house, seeking to hear the Guru speak. It was an education that should be envied by all.

At the age of 32, after making arrangements for the well-being of his family, Nanak left for his religious tours of preaching the precepts of his mission. His boys were five and six years old at the time.' Before leaving, he made sure that his growing congregation of disciples would also be cared for. It was important that theydo not disband and lose faith in his absence. He left his wife with the task of being their spiritual and moral support until such time as he was able to return. Thus, it can be deduced that Sulakhani, a woman, was the first preacher and guardian of the new faith. She was assigned the task of making sure that the congregation (sangat) stays on the path shown them by the Guru.

Bebe Nanaki took Sri Chand, the oldest boy, and adopted him as her own son. This type of arrangement was quite common and an accepted custom at that time. By this time, Sulakhani would have understood why her husband had to leave. With Baba Budha at her side, she looked after the needs of the small congregation. The tradition of hymn singing continued, and with it the need to feed all (langar) who formed the sangat. Guru Nanak had taught the importance of working with one’s own hands. Mata Sulakhani kept that precept alive in the community. She did all the household chores herself. Nothing was beneath her. She looked after her son, did the kitchen chores and looked after the animals. Though she undoubtedly was lonely, she waited patiently. When Bebe Nanaki and Jai Ram died suddenly within three days of each other, she brought back her eldest son and continued with her daily chores of looking after the fledgling group of devotees and contributed fully to the mission of her husband.

In his first journey, Guru Nanak reached Dhubri in Kamrup (Assam) via Bengal. Nur Shah was the queen. At first she tried to tempt him in every way possible. But soon, Nur Shah was deeply moved by the soul-stirring message of Nanak, and stood before him with joined hands, beseeching him to forgive her past and to accept her as his disciple. This the Guru did, training her to become his main preacher in Assam. Thus, Nur Shah was trained by Guru Nanak himself and became the second known female preacher of Sikhism. Here again we see Guru Nanak's commitment to the equality of women. It was he, right from the very beginning, who first trained women to take their equal share of responsibility of this new religion.

In January of 1516, after eight years of constant travel, Nanak returned from his first journey. At the age of 46, he settled on the present site of Kartarpur and took up farming. He consoled his aging parents by bringing them to live with him in the quiet for nearly two years. Though they were upset by his continued disregard for caste rules and social order, they could not help but be impressed by the fact that there were thousands of men and women of every class and caste, seeking to hear him speak. He was their Guru. Late in 1517, Nanak and Mardana once more set out and resumed their journey.

Eventually, Nanak returned from his travels and established the new city of Kartarpur. He farmed to earn his livelihood and dressed himself as an ordinary householder of the day. His followers multiplied and people came to listen to him from great distances. He regularly preached to the crowds, teaching all to live in this world, in the present tense, which is, in fact, the only reality, and to work with their own hands, while at the same time to remember God in their thoughts, praying for nothing more than His grace. His strong personal magnetism came from a message of love, a playful sense of humour and his persuasive words which were always simple, straightforward and easy for all to understand.

When his time came in 1539, he chose to leave responsibility of his mission with a devout disciple, Bhai Lahina. Historians have recorded that the Guru's wife objected strongly to his choice. Their eldest son, Sri Chand had a reputation of saintliness, and was respected and liked by all. Like many others, Sulakhani had expected that he would be the rightful heir. She went to the Guru with her two sons and asked what would become of them if Lahina was to be named the second Guru. Nanak replied simply that she should put her trust in God. Was Sulakhani impertinent or did she show ignorance by asking this question ? On the contrary, at a time when women were completely subjugated by men, none would dare to question their husband's decisions. Here we see proof positive that Guru Nanak had high regard for his family. He was respectful to his wife, so much so, that she had the freedom to ask what she felt was important. Her self-esteem allowed her to find the courage to seek answers when she had a question. In his answer, Guru Nanak was not rebuking her or putting her down. He had made a decision. Lahina was better suited to be the next Guru. It was a very simple statement, the rest was up to God. Early writers have recorded that after Guru Nanak's death, Sulakhani spent the rest of her life in Kartarpur, contributing as always to the establishment of Sikh values and traditions. As wife of the first Guru, her role was an important one and she fulfilled it well.