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Travels of Guru Nanak: A Brief
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<blockquote data-quote="dalvinder45" data-source="post: 225152" data-attributes="member: 26009"><p style="text-align: center"><strong>SOUTH EAST ASIA</strong></p> <p style="text-align: center"><strong></strong></p> <p style="text-align: center"><strong></strong></p> <p style="text-align: center"><strong>[ATTACH=full]22453[/ATTACH]</strong></p> <p style="text-align: center"><strong>Map 25.1 Guru Nanak's Global Travels</strong></p><p>[ATTACH=full]22452[/ATTACH]</p><p><strong> Map 25.2: Guru Nanak's Travel to South East Asia</strong></p><p></p><p>Var Bhai Gurdas is the earliest account of Guru Nanak’s travels. He says: “Winning the fort (religious centre) of Baghdad he won over Mecca and Medina. He exposed the false philosophies of the Sidhas. ….He won over nine regions of the earth and spread his message of True Name of God.” The reason of travels of Guru Nanak has been described by Bhai Gurdas in his first 'var' (verse) to redeem the 'the four lands and nine regions' and to convey the True message of the Lord. [1]</p><p></p><p>Janamsakhi Bhai Bala (JS BB) edited by Dr Surinder Singh Kohli [2]. mentions that Guru Nanak visited Kings Sudhar Sain, Madhur Bain and Kawal Nain. “Guru Nanak bestowed the kingdom of 100 islands in 3 continents to Sudhar Sain on the recommendation of Inder Sain. These islands were ruled by 18 kings. (p.176) This Empire was earlier ruled by Kawal Nain son of Sur Sidh Misr/Brahman by caste. (p.198) Guru Nanak travelled for seven months and thirteen days to Swanrnpur, the capital of the kingdom of Kawal Nain which could be seen from 4 kos from sea. The empire of Kawal Nain was spread in 7700 jojan. It had 18 vessel states in 3 continents ruled by 17 kings under him. These were: (a). Madhurbain (b). Sudharsain (c).Naga Paras Ram (d) Sukh Sagar (e). Raja Atika Ghatika (f). Sukhchain (g). Budh Bibek Balka (h). Asrapnah (j). Sudh Sobhalka (k). Sagar Sain (l). Raja Nain Jot (m). Bir Bain (n).Raja BalSanghar (o) Lal Chain (p).Raja Turtrang (q). Rai Ain (r) Raja Magan Rai (s) Kawal Nain (JS BB p.166, 178, pp.192-198) [2]</p><p></p><p>Janam Sakhi Bhai Bala edited by Dr Surinder Singh Kohli [2] has the following key points about Guru Nanak’s visit to Sourth East Asia:</p><p></p><p></p><p></p><p>Asrapnah: Kauda cannibal</p><p></p><p>1. There is a foreign country of king Asrapnah. Guru Nanak started for the place. After etsblishing the king on his throne they moved to Asrpnah where jhanda Bhadi has his seat in the island in the sea. (p.156)</p><p></p><p>2. Guru Nanak spoke, “Bhai Bala, Demon has caught hold of Mardana. He is boiling him in cauldron.” (p.156)</p><p></p><p>3. As the caudron got red hot, he caught Mardana and put in cauldron in anger. The cauldron got cold. Guru nank advanced carefully to be seen. The Demon said, “Tell me the truth who are you who has made my boiling hot cauldron cold.” (p.157)</p><p></p><p>4. As Kauda ate (the fruit given to him by Guru Nanak) his third eye opened. (p.158)</p><p></p><p>5. Guru Nanak stayed for seven days with Kauda. Kauda Demon was given the seat for preaching. Next journey was of 47 days. (p.158)</p><p></p><p><strong>Bisiar Des </strong></p><p></p><p>1. After having established the slave/servant (Adharka) at the seat, Guru Nanak started for Bisiar Desh in the island in sea. (p.164)</p><p></p><p>2. Then Guru Nanak started for Bisiar desh. There are many crocodiles in the sea. (p.165)</p><p></p><p>3. m there is a saint in an island of the sea. I wish to visit him (p.165)</p><p></p><p>4. From there he proceeded to Raja Kamal Nain’s country. (p.166)</p><p></p><p>5. While going Guru Nanak got into meditation, sometime for four sometimes for fiva-seven days. (p.166)</p><p></p><p>6. Next he held discussions with Kaal and Narad (p.166)</p><p></p><p>7. They travelled for five days and five nights in sea. (p.167)</p><p></p><p>8. They travelled for fifteen days and fifteen nights living on air (had no food). Next was Bisiar Desh in the island in the sea. Raja Sudharsain ruled this island. (p.168)</p><p></p><p>9. Janda Badhi and Inder Sain nephew of Raja Sudhar Sain remained busy discussing about divine knowledge and meditation.</p><p></p><p>10. Then Guru Nanak said: “Brother Jhanda, we have travelled fifteen hundred kos (2440 Kilometres) only for you.”</p><p></p><p>11. Then Sudhar Sain was bestowed the kingdom of 100 islands. Earlier 18 kings ruled these islands. Due to Indersain’s reference king Sudhardsain was made the king of three continents.</p><p></p><p>12. After staying there for one month they took leave. (p.176)</p><p></p><p><strong>Silmila Dvipa</strong></p><p></p><p>13. Then he moved for 6 months to Silmiladvip on sea; on water; as if moving on land.Where ever Guru was pleased he stopped and relaxed. In Silmila deep news spread that a saint has come who had bestowed the kingdom of three dvipas (continents) on Sudhar Sain. He has been made a supremo while Jhandia Badhi living in his kingdom has been made grand supremo…..The name of this city is Brahmpur and the king here is Madhurbain; a Bruahman. (p. 177)</p><p></p><p>14. Bisiar des belongs to King sudhar sain (p.178)</p><p></p><p>15. The king said,” O brother! My name is Sudhar Sain and I am Brahman by caste. Name of this place is Brahmpur.</p><p></p><p>16. King Madhur Bain said, “This state is called Silmila dvipa. Here 18 kings rule in three continents. These are. (a)Raja Kawal Nain (b) Raja Madhur Bain (c). Raja Sudhar Sain (d). Raja Sukhchain (e). Raja Asrapanah (f). Raja Sagar Sain (g) Raja Bir Bain (h). Raja Lal Chain (j) Raja Rai Ain (k). Raja Sura Sagar (l).Raja Atka Ghatka (m). Raja Naga Parsram (n). Raja Sudh Sobha ka (o). Raja Budh Bibek Balka (p). Raja Nain Jot (q). Raja Bal singhar (r). Raja Turturang (s). Raja Magan Rai Bala questioned, “Who is above all these kings?” The king replied “Raja Kawal Nain is above all these kings. He is the head. All the kings pay obeisance to him………Bala said, “King Sudhar Sain is above all these kings.” King questioned this, “How do you know this?” Bala replied, “I know because my Guru Nanak hav declared Raja Sudhar Sain above all these kings. He is above all.” (pp.178-179)</p><p></p><p>17. Guru Nanak said, “Madhur Bain ji, I say this to you that I have given the overall kingdom to Raja Sudhar Sain.” (p.180)</p><p></p><p>18. Guru Nanak stayed for 19 months with Madhur Bain. (p.180)</p><p></p><p><strong>Jambu dvipa</strong></p><p></p><p>19. They travelled to Jambu dvipa next. The episode of Devloot and others starts next. While going to Jambu dvipa they moved on land and at place just like that. A city was seen on a hill feature…….We have moved for twenty seven days and twenty seven nights.</p><p></p><p>20. This city is the similar one to that where men are boiled in cauldron. (p.180)… Name of this city is Deoridhar. (p.181)….It is ruled by the greatest king of devils. Seventeen Lakh (1.7 million) devils are under his order.(p.181) Raja Devloot is the king of devils (p.181)</p><p></p><p>21. Raja Devloot was head of demons (p.181).</p><p></p><p>22. The minister Devdoot said, “Respected King. If you listen, I shall make a request.” Raj said, “Say devdoot what you want to say.” The minister said, “He is very spiritually powerful great man, complete in all respects.” (p.181)</p><p></p><p>23. Guru Nanak questioned, “Do you know king Sudharsain?” Raja Devloot said, “Yes I know him. He is my food.” Guru Nanak said, “Listen to me king Devloot. If you see him as you are seeing me, I will have your food only after that.” The king said, “Take it as truth. Your words will be honoured. I will give him more respect than you. (p.182-183)</p><p></p><p>24. “Devloot I have appointed you as my representative here.” Guru Nanak had a congregation of devils. All devils started meditating on Nirankar. Guru Nanak stayed there for nine months”. (p.183)</p><p></p><p><strong>Parasnama of Tekhtain</strong></p><p></p><p>25. Guru Nanak held discussion with King Teekhtain and the ape like men. From there they travelled to Parasnama city. It took them three months to reach the place. Teekhtain was the king there. It was the ingdom of ape like men. (p.183)</p><p></p><p>26. They stayed in a jangal for three month…. Ape like men are also the Sikhs of Guru Nanak. They prepare and distribute the ceremonial sweet (Kadah parsad) (p. 184)</p><p></p><p><strong>Suvarnpur</strong></p><p></p><p>27. They moved in a sea island for seven months and thirteen days. Then appeared a natural city. It could be seen from four kos. (p.192)</p><p></p><p>28. He said, “Name of this city is Swarnpur. King here is Kawal Nain son of Surs. All the kings are under his order.”….. “My name is Dharam Singh.” (p.193).</p><p></p><p>29. The land of the city is of gold. All material is of gold. (p.193)</p><p></p><p>30. The limits of the kingdom is 7700 jojan (6100 kos, about 1 lakh kilometer). None other kingdom in this age equals this. (p.195)</p><p></p><p>31. The king took Guru Nanak, Bala and Mardana to his temples. (p.198) e</p><p></p><p>32. Guru Nanak said, “Hear King Kawal Nain. I have appointed Sudharsain as head of all the kings. All other kings are in his order. (p.198) Guru Nanak said, “To remove your troubles we have travelled 7000 jojan (56000 kilometres)” (p.198)</p><p></p><p>33. Guru Nanak stayed with Kawal Nain for 15 months (p.198)</p><p></p><p><strong>Janam Sakhi Walait Wali edited by Bhai Veer Singh has the following records about Guru’s visit to East Asia [3 </strong></p><p><strong></strong></p><p><strong>Bisiar Des</strong></p><p></p><p>1. Bisiar Des, Jhanda Badhi, Jugawli (p.93-94)</p><p></p><p>2. He then appeared in Bisiar Des. No one allowed him to sit (p. 94)</p><p></p><p>3. At the time he was sitting in sands of sea living on air. Along with him was Jhanda Badhi of Bisiar Des. Jhanda remained with him throughout. The place was Chhutghatka. (p. 95)</p><p></p><p><strong>Dhanasri Des</strong></p><p></p><p>4. Saido Seehon and Varun. Then the Baba reached Dhanasri Des.(Note: It is most likely to be Tenaseerim.” (p.149)</p><p></p><p>5. They stayed there for some days. At night both went to the river, in the early hours of the morning and did service. It was in their mind that whatever Guru Nanak obtained from Khwaja, they also must get it similarly.” (p.149)</p><p></p><p>6. Then Guru Baba stayed in Dhanasari des for some days. There the people became his followers and Divine Name seekers. They prayed on God’s Name. (p.150)</p><p></p><p>7. There one follower of Jainism had a math, which was being worshipped a lot... (p.152)…. The Guru completed Vaar Majh complete completed in a state of ecstasy; Saido Gheho wrote the complete bani…. Then many became Guru’s followers in Dhanasri des. A seat was established there also. (p. 154)</p><p></p><p><strong>Bhakh Walait (Kauda Cannibal):</strong></p><p></p><p>8. Then there was a foreign country in the middle of the sea.. There cannibals of Dhanasri Des used to eat human beings. Baba appeared there along with Saido Seeho Jatt caste Gheho. (p.154)</p><p></p><p><strong>Makhdoom Bahawdi</strong></p><p></p><p>9. Baba kept ng on moving on the sand of sea. Makhdoom Bahavdi was playing on his boats in sea. Guru ji appeared there and then. (p.156)</p><p></p><p><strong>Meeting Siddhas</strong></p><p></p><p>10. Baba kept on movinng from there. He went in to the middle of sea. Machhinder and Gorakhnath were sitting there. Machinder saw him and said, “Gorakhnath! Who is coming in the river?” Gorakhnath sai:, “Sir He is Nanak.’ (p. 160)</p><p></p><p><strong>Following countries and their kings come out prominently from these two Janamsakhis:</strong></p><p></p><p>1. Bisair Des ruled by Sudharsain (also met Jhanda Badhi and Indersain)</p><p></p><p>2. Silmila Dvipa/Brahmpur ruled by Madhurbain</p><p></p><p>3. Deogandhar ruled by Devloot</p><p></p><p>4. Countries of Banmanoos ruled by Teekhtain</p><p></p><p>5. Dhanasri Des</p><p></p><p>6. Bhakh Walait with a resident named Kauda cannibal</p><p></p><p>7. Suvarnpur ruled by Kawal Nain</p><p></p><p>8. Countries where Makhdoom Bahawadi and Siddhas met are not mentioned.</p><p></p><p>The available historical records do not show the names of these countries, cities and kings.These are studied here in detail to find out their possible existence.</p><p></p><p><strong>Asrapnah: Kauda Cannibal</strong></p><p></p><p>According to Janam Sakhi Bhai Bala Guru Nanak started for a foreign country of king Asrapnah. After etsblishing the king (of Sri Lanka) on his throne they moved to Asrapnah where Jhanda Bhadi had his seat in the island in the sea. (p.156) Guru Nanak spoke, “Bhai Bala, Demon has caught hold of Mardana. He is roasting him in cauldron.” (p.156) As the caudron got red hot, he caught Mardana and put in cauldron in anger. The cauldron got cold. Guru Nank advanced carefully to be seen. The Demon said, “Tell me the truth who are you who has made my red hot cauldron cold.” (p.157) As Kauda ate (the fruit given to him by Guru Nanak) his third eye opened. (p.158) Guru Nanak stayed for seven days with Kauda. Kauda Demon was given the seat for preaching. Next journey was of 47 days. (p.158)Accroding to Janamsakhi Walait wali the place of Kauda Cannibal is called Bhakh Walait. Then there was a foreign country in the middle of the sea. There cannibals of Dhanasri Des used to eat human beings. Baba appeared there, along with Saido Seeho Jatt caste Gheho. (p.154)</p><p></p><p><strong>Bisiar Des: </strong></p><p></p><p>Bisiar Des is found mentioned in Puratan Janamsakhi and Janamsakhi Bhai Bala. Janamsakhi Bhai Bala [2] mentions: After having established the slave/servant (Adharka) at the seat, Guru Nanak started for Bisiar Desh in the island in sea. (p.164) Purpose of Guru Nanak’s visit was to meet a saint (Jhanda Badhi) (p.165) While going Guru Nanak got into meditation, sometime for four sometimes for fiva-seven days. (p.166) En route he held discussions with Kaal and Narad (p.166). They travelled for five days and five nights in sea (p.167). They travelled for fifteen days and fifteen nights living on air (had no food). Then came Bisiar Desh in the island in the sea. Raja Sudharsain ruled this island. (p.168) Janda Badhi and Inder Sain nephew of Raja Sudhar Sain remained busy discussing about divine knowledge and meditation. Then Guru Nanak said: “Brother Jhanda, we have travelled fifteen hundred kos (2440 Kilometres) only for you.” Sudhar Sain was bestowed the kingdom of 100 islands. Earlier 18 kings ruled these islands. Due to Indersain’s reference king Sudhardsain was made the king of three continents. After staying there for one month they took leave. (p.176) Janam Sakhi Walait Wali edited by Bhai Veer Singh has the following records about Guru’s visit to East Asia atp.93-95[3]. Guru Nanak appeared in Bisiar Des. No one allowed him to sit (p. 94). At the time he was sitting in sands of sea living on air. Along with him was Jhanda Badhi of Bisiar Des. Jhanda remained with him throughout. The place was Chhutghatka. (p. 95)</p><p></p><p>Bisiar des is stated as an island in sea in both these Janamsakhis. Puratan Janamsakhi names the place Chhuthghatka (p.95). Gyani Gian Singh links Sudharsain’s kingdom to Cachar kingdom and capital as Manipur (Aseemphal) (p. 119). Khazan Singh also links the episode to Cachar (History of Sikh Religion, 1988, p. 89). Dr Surinder Singh Kohli does not identify Bisiar Des with any specific country. Dr Tarlochan Singh mentions: “Janam Sakhi Bhai Bala and Puratan Janam Sakhi have recorded a few stories about Guru Nanak’s visit to Chittagong (chutaghatka)16 and Sondip (swampur). Chittagong, Sondip and about seventeen islands along the coast on the Arakanese side of Burma (which the Janam Sakhis call Braham dip) were ruled by petty rulers. Sudhar Sain the ruler of Chittagong and Sondip was the most powerful ruler.” He further mentions: “The Janam Sakhis mention that Guru Nanak went to Basiar des, which I believe is the same as Nagaland. The word ‘Basiar’ and Naga mean “Snake”. Historical evidence in favour of this theory is that Guru Nanak and Mardana encountered Kauda, the man-hunter in Dhanaseri. Bhai Vir Singh thinks that this Dhanaseri in the Janamsakhis refers to Tenasserim valley of Burma. This actually refers to the Dhanaseri valley of Nagaland through which the Dhanaseri river flows. To the east and northeast of this river live the Lhota Nagas and Ao Nagas, to the south are found Kach Nagas. Dimapur situated on Dhanaseri river, was for a long time the capital of the Kachari kingdom, which was sacked by the Ahoms in 1536 A.D., that is, a few years after Guru Nanak visited this valley. By the year 1526 A.D. Suhangmung, who was the ruler of Assam, had conquered all the territory of the Chutiya kings and also the Kachari kingdom of Dhanaseri valley for a few years.”</p><p></p><p>Since Bisiar Des is an island sea (Bisiar Des samunder vich tapu aha. JSBB, p. 164) ‘Kat-hal’ is the general vegetable (katbatal de fal jo main ande se tusi salna karo, p.170). The palce was 1500 kos from Sultanpur Lodhi. (Tan Guru Nanak Kahia, “bhai Jhanda! Asin jo pandran sau kos aye han so tere hi vaste aye han.” (JSBB, p.170) Jhanda Badhi is common in both these Sakhis.</p><p></p><p>In view of this, Bisiar des has to be found in sea and not the one in Nagaland which is quite far off from sea. It has to be five days/night journey from Patna, 2440 km from Sultanpur and the place of Jhanda Badhi Chhuthghatka has to be a walk of 10 days/night journey. (15 days/night- 5days/night in sea=10 days/night) As per Google the direct distance from Sultanpur Lodhi to Chittagong is 2336.3 kiolemeters.[4] It is thus very close to the one stated by Guru Nanak. Thus Bisiar is very close to Chittagong but it has to be in an island.</p><p></p><p><strong>Silmila Dvipa</strong></p><p></p><p>After Bisiar Des, they (Guru Nanak and his comnpanions) visited Silmila dvipa. They moved for 6 months to Silmiladvip on sea; on water; as if moving on land. Where ever Guru was pleased he stopped and relaxed. In Silmila deep news spread that a saint has come who had bestowed the kingdom of three dvipas (continents) on Sudhar Sain. He has been made a supremo while Jhandia Badhi living in his kingdom has been made grand supremo…..The name of this city is Brahmpur and the king here is Madhurbain; a Bruahman. (p. 177) Bisiar Des belongs to King sudhar sain (p.178). The king said,” O brother! My name is Sudhar Sain and I am Brahman by caste. Name of this place is Brahmpur. King Madhur Bain said, “This state is called Silmila dvipa. Here 18 kings rule in three continents. These are. (a)Raja Kawal Nain (b) Raja Madhur Bain (c). Raja Sudhar Sain (d). Raja Sukhchain (e). Raja Asrapanah (f). Raja Sagar Sain (g) Raja Bir Bain (h). Raja Lal Chain (j) Raja Rai Ain (k). Raja Sura Sagar (l).Raja Atka Ghatka (m). Raja Naga Parsram (n). Raja Sudh Sobha ka (o). Raja Budh Bibek Balka (p). Raja Nain Jot (q). Raja Bal singhar (r). Raja Turturang (s). Raja Magan Rai Bala questioned, “Who is above all these kings?” The king replied “Raja Kawal Nain is above all these kings. He is the head. All the kings pay obeisance to him………Bala said, “King Sudhar Sain is above all these kings.” King questioned this, “How do you know this?” Bala replied, “I know because my Guru Nanak hav declared Raja Sudhar Sain above all these kings. He is above all.” (pp.178-179). Guru Nanak said, “Madhur Bain ji, I say this to you that I have given the overall kingdom to Raja Sudhar Sain.” (p.180). Guru Nanak stayed for 19 months with Madhur Bain. (p.180)</p><p></p><p><strong>Dhanasri Des</strong></p><p></p><p>Saido Seehon and Varun. Then the Baba reached Dhanasri Des.(Note: It is most likely to be Tenaseerim.” (p.149) They stayed there for some days. At night both went to the river, in the early hours of the morning and did service. It was in their mind that whatever Guru Nanak obtained from Khwaja, they also must get it similarly.” (p.149) Then Guru Baba stayed in Dhanasari des for some days. There the people became his followers and Divine Name seekers. They prayed on God’s Name. (p.150) There one follower of Jainism had a math, which was being worshipped a lot... (p.152)…. The Guru completed Vaar Majh complete completed in a state of ecstasy; Saido Gheho wrote the complete bani…. Then many became Guru’s followers in Dhanasri des. A seat was established there also. (p. 154)Tennasarim is an island and was then under Majapahit Empire and can be connected to Aspahan Des of Bhai Bala Janamsakhi since Asparan or Sparan are the jackfruit grown along Tenasserim.[6] There were frequent travels from Chittagong to Tennasarim en route to east Asian and China. Since Chittagong was under the control of king of Sondeep and later under Arakan and not under Majapahit, Nagaland is also not being considered here as Bisiar Des. Manipur and Cachar are not islands and were not under the influence of Majapahit hence these too are not considered. After Chittagong, the only state which comes first under the influence of Majapahit is Tennasarim, the Southern part of Burma. South of it is Singapore, the main city. This mountain chain is named after the Tenasserim Region (Tanintharyi) in Burma and its name in Thai is Thio Khao Tanaosi, also spelt as Tanawsri, Tanao Sri, Tanaw Sri or in Malay as Tanah Seri. Asparan or Sparan are the jackfruit grown along Tenasserim.[7] Tennasarim is an island and was then under Majapahit Empire. There were frequent travels from Chittagong to Tennasarim en route to east Asian and China. Niccolò de' Conti (1395–1469) travelled from Sumatra to Tennasarim and then to the mouth of Ganges (Dacca) and it took him 16 days. [8][9] It takes about the same time to travel to Tennasarim from Patna as Niccolo de Conti took a few years earlier. Gyani Lal Singh Sangrur mentions: Guru ji visited Rangoon and Mandley etc. Buddhism had large impact in this area. He held discussions with famous religious leaders.”[10] [11] Thus Tennasarim is considered here to be the country of Jhanda Badhi and the place visited as Singapore and other locations in Burma and other countries of East Asia.Thus Tennasarim is considered here to be the country of Jhanda Badhi.</p><p></p><p><strong>Jambu dvipa</strong></p><p></p><p>They (Guru Nanak and his comnpanions) travelled to Jambu dvipa next. The episode of Devloot and others starts next. While going to Jambu dvipa they moved on land and at place just like that. A city was seen on a hill feature…….’We have moved for twenty seven days and twenty seven nights’. This city is the similar one to that where men are boiled in cauldron. (p.180)… Name of this city is Deoridhar. (p.181)….It is ruled by the greatest king of devils. Seventeen Lakh (1.7 million) devils are under his order.(p.181) Raja Devloot is the king of devils (p.181) Raja Devloot was head of demons (p.181). 22. The minister Devdoot said, “Respected King. If you listen, I shall make a request.” Raj said, “Say devdoot what you want to say.” The minister said, “He is very spiritually powerful great man, complete in all respects.” (p.181) Guru Nanak questioned, “Do you know king Sudharsain?” Raja Devloot said, “Yes I know him. He is my food.” Guru Nanak said, “Listen to me king Devloot. If you see him as you are seeing me, I will have your food only after that.” The king said, “Take it as truth. Your words will be honoured. I will give him more respect than you (p.182-183). Guru Nanak said “Devloot, I have appointed you as my representative here.” Guru Nanak had a congregation of devils. All devils started meditating on Nirankar. Guru Nanak stayed there for nine months”. (p.183)</p><p></p><p><strong>Parasnama of Tekhtain</strong></p><p></p><p>Guru Nanak held discussion with King Teekhtain and the ape like men. From there they travelled to Parasnama city. It took them three months to reach the place. Teekhtain was the king there. It was the kingdom of ape like men. (p.183) They stayed in a forest for three month…. Ape like men also became the Sikhs of Guru Nanak. They prepare and distribute the ceremonial sweet (Kadah parsad) (p. 184)</p><p></p><p><strong>Suvarnpur</strong></p><p></p><p>After Silmila Dvipa, Guru Nanak and his companions moved in a sea island for seven months and thirteen days. There appeared a natural city. It could be seen from four kos. (p.192) He (Dharam Singh) said, “Name of this city is Swarnpur. King here is Kawal Nain son of Sars. All the kings are under his order.”….. “My name is Dharam Singh.” (p.193). The land of the city is of gold. All material is of gold. (p.193) The limits of the kingdom is 7700 jojan (61600 kilometres, about 1 lakh kilometer). None other kingdom in this age equals this. (p.195) The king took Guru Nanak, Bala and Mardana to his temples. (p.198) Guru Nanak said, “Hear King Kawal Nain. I have appointed Sudharsain as head of all the kings. All other kings are in his order. (p.198) Guru Nanak said, “To remove your troubles we have travelled 7000 jojan (56000 kilometres)” (p.198). Guru Nanak stayed with Kawal Nain for 15 months (p.198)</p><p></p><p><strong>Makhdoom Bahawdi</strong></p><p></p><p>Baba kept ng on moving on the sand of sea. Makhdoom Bahavdi was playing on his boats in sea. Guru ji appeared there and then. (p.156)</p><p></p><p><strong>Meeting Siddhas</strong></p><p></p><p>Baba kept on moving from there. He went in to the middle of sea. Machhinder and Gorakhnath were sitting there. Machinder saw him and said, “Gorakhnath! Who is coming in the river?” Gorakhnath sai:, “Sir He is Nanak.’ (p. 160)</p><p></p><p>Since Janamsakhis state these all to be islands in sea, the various sea routes of 15th-16th centuries can be linked. The journey performed closest to Guru Nanak’s visit is that of Niccolò de' Conti (1395–1469).</p><p>[ATTACH=full]22454[/ATTACH]</p><p><strong>Map 25.3. showing Niccolò de' Conti's travels.</strong></p><p></p><p>Niccolò de' Conti (1395–1469) visited the area in 1421 and mentioned that the area was infested with cannibals. Niccolo was a Venetia merchant and explorer, born in Chioggia, who travelled to India and Southeast Asia, and possibly to Southern China, during the early 15th century. In about 1421 he crossed to Pedir (north Sumatra), where he spent a year, gaining knowledge of its cannibalistic natives, camphor, pepper and gold. The account of his travels refers to this island as Taprobana, called by the natives Sciamuthera. He then continued (by a stormy passage of 16 days) to Ternassari (= Tenassarim on the Malay Peninsula), sailed to the mouth of the Ganges, visited Burdwan (in Bangla Desh), then passed overland to Arakan (= Burma). He then passed to the Racha River (= Lemro River in Burma) which he ascended, crossing the mountains to the River Irrawady at Ava, and returning to Panconia (= Pegu ?), from where he sailed to Java. There he spent nine months before continuing to Vijaya in Ciampa (=Champa = north-western Vietnam).[14]</p><p></p><p>His travels have been recorded in writing. In the chapter ‘From Ceylon to Sumatra and the Andaman Islands’, Nicolò de’ Conti of Venice writes: ‘From the island named Sri Lanka …he passed on to the famous island Sumatra and on to a noble city. There he stayed for 12 months. It is six miles in compass and is a famous having great trade of merchandise in that island. From hence he sailed with a prosperous wind, leaving on the right hand the island Andaman which is Is much to say, as the island of gold thither which is 800 miles compass where in the cannibals do live and no stranger go there except it be for necessity of weather and immediately those barbarous people have them in pieces and eat them. [14] ……having departed the island of Sumatra and sailing for fifteen days, he arrived by tempest of weather unto entrance of river Tenasserim. In this region there are many elephants and there grows much sparan wood. [15]</p><p></p><p>From Niccole’s account Taporbana in Sumatra was the area where the natives were cannibalistic. It is most probable that Guru Nanak visited this area where he came across Kauda cannibal. Sumatra might be the island ruled by king Sudharsain. In Sumatra itself he might have met Jhanda Badhi Indersain and Sudharsain. From Sumatra, he might have travelled to Tennaserim called Dhanaseri in Janamsakhis. From Dhanasari, he might have travelled to Malaysia (Silmila dwipa). From Malaysia he might have moved back to India, a part of Jambu Dvipa. Arakan was then ruled by a king of devils (rakshas). Here might have come across Devloot and his minister Devdoot. From there he might have taken a ship to the capital of Majapahit kingdom, Java. Enroute he might have come across Tekkhtain and Banmanoos. It is alikely that he visited Rangoon enroute to Java and Ayudhya from tennasseri or Martban as Janamsakhi Bhai Bala indiacates. His return journey might be back to Sri Lanka and then to Tamilnadu and Kerala.</p><p></p><p></p><p><strong>Map 25.4. Various routes connecting Tenassarim and Ayudhya adopted by 15th century travelers</strong></p><p></p><p>The names of 18 kings also do not tally with the name of any king of the period however; an anttempt is made here to establish their link. The kingdom of 100 islands in 3 continents is also not found mentioaned in any of the resource material. However Nagarakertagama (Desawarñana) claimed for Majapahit an empire of 98 tributaries, stretching from Sumatra to New Guinea….. Majapahit fleets periodically visited many parts of the archipelago to obtain formal submission, or that the splendour of the Majapahit court led many regional rulers to send it tribute, in much the same way as they sent tribute to China, without any intention of submitting to orders from eastern Java. The trading power of Majapahit gave it a powerful sanction against defiant rulers. The eastern Java kingdom established especially close trading links with pepper suppliers in Sumatra and with other spice-producing regions in eastern Indonesia. It is probably best, therefore, to assess Majapahit's claims of empire as representing real authority, with the proviso that such authority never gave Majapahit significant administrative power outside Java, Bali and Madura. [4]</p><p></p><p>Majapahit was an Indianized kingdom based in eastern Java from 1293 to around 1527. Its greatest ruler was Hayam Wuruk, whose reign from 1350 to 1389 marked the empire's peak, when it dominated other kingdoms in the southern Malay Peninsula, Borneo, Sumatra, Bali, Kalimantan and eastern Indonesia, and the Philippines [5]. Majapahit Empire was the last of the major Hindu empires of the Malay Archipelago and is considered one of the greatest states in Indonesian history. Majapahit society developed a high degree of sophistication in both commercial and artistic activities. Its capital was inhabited by a cosmopolitan population among whom literature and art flourished. It had a thriving cash economy based on rice cultivation and trade which supported a wide variety of industries and professions. Around 1527 it succumbed to the Sultanate of Demak. [6]</p><p></p><p>As per Janam Sakhi Bhai Bala: The king did not want his people to bow before him. The 17 kings bowed in front of him and accepted his sovereignty. But he did not go to any one himself. Whatever he said was done. Guru Nanak said, “It is time of everyone. All are God’s Creation. They are as God’s creation as I am. We are not going to sleep in his protection but we must see him. The king who has won over pride; I have placed Sudhar Sain over him. Let us see what God does.” (JS BB, p.196). [7]There have been records to show that Guru Nanak visited China and the place 'Nanking' is named after Guru Nanak's name'.[8] In various Janamsakhis also, the accounts are available describing Guru Nanak's journey to 'Brahampur', 'Silmila Dweep' [9]and numerous other Dvipas (Islands). His journey by sea is well explained by Dr. Kohli [10], which leaves no doubt that Guru Nanak visited the islands of 3 continents.</p><p></p><p><strong>Majapahit kingdom thus fits into the explanation of Bhai Bala Janamsakhi hence discussed in detail further.</strong></p><p></p><p>The first European record about Majapahit came from the travelogue of the Italian Mattiussi, a Franciscan monk. In his book: "Travels of Friar Odoric of Pordenone", he visited several places in today's Indonesia: Sumatra, Java, and Banjarmasin in Borneo between 1318–1330. He was sent by the Pope to launch a mission into the Asian interiors. In 1318 he departed from Padua, crossed the Black Sea into Persia, all the way across Calcutta, Madras, and Sri Lanka. He then headed to Nicobar Island all the way to Sumatra, before visiting Java and Banjarmasin. He returned to Italy by land through Vietnam, China, all the way through the silkroad to Europe in 1330.</p><p></p><p>In his book he mentioned that he visited Java without explaining the exact place he had visited. He said that king of Java ruled over seven other kings (vassals). He also mentioned that in this island was found a lot of clove, cubeb, nutmeg and many other spices. He mentioned that the King of Java had an impressive, grand, and luxurious palace. The stairs and palace interior were coated with gold and silver, and even the roofs were gilded. He also recorded that the kings of the Mongol had repeatedly tried to attack Java, but always ended up in failure and managed to be sent back to the mainland. The Javanese kingdom mentioned in this record is Majapahit, and the time of his visit is between 1318–1330 during the reign of Jayanegara.</p><p></p><p>Yingyai Shenglan- a record about Zheng He's expedition (1405-1433)- Ma Huan describes the culture, customs, various social and economic aspects of Chao-Wa (Java) during Majapahit period.[12] Ma Huan visited Java during Zheng He's 4th expedition in the 1413, during the reign of Majapahit king Wikramawardhana. He describes his travel to Majapahit capital, first he arrived to the port of Tu-pan (Tuban) where he saw large numbers of Chinese settlers migrated from Guangdong and Chou Chang. Then he sailed east to thriving new trading town of Ko-erh-hsi (Gresik), Su-pa-erh-ya (Surabaya), and then sailing inland into the river by smaller boat to southwest until reached the river port of Chang-ku (Changgu).[12] Continued travel by land to southwest he arrived in Man-che-po-I (Majapahit), where the king stay. There are about 200 or 300 foreign families resides in this place, with seven or eight leaders to serve the king. The climate is constantly hot, like summer.[11] He describes the king’s costumes; wearing a crown of gold leaves and flowers or sometimes without any headgear; bare-chested without wearing a robe, the bottom parts wears two sash of embroidered silk. Additional silk rope is looped around the waist as a belt, and the belt is inserted with one or two short blades, called pu-la-t'ou (belati or more precisely kris dagger), walking barefoot. When travelling outside, the king riding an elephant or an ox-drawn carriage.[11]</p><p>[ATTACH=full]22455[/ATTACH][ATTACH=full]22456[/ATTACH][ATTACH=full]22457[/ATTACH]</p><p><strong>1. The graceful Bidadari Majapahit, golden celestial apsara in Majapahit style perfectly describes Majapahit as "the golden age" of the archipelago</strong></p><p><strong>2. The 16.5 meters tall Bajang Ratu gate, at Trowulan, echoed the grandeur of Majapahit</strong></p><p><strong>3. The statue of Parvati as mortuary deified portrayal of Tribhuwanottunggadewi, queen of Majapahit, mother of Hayam Wuruk</strong></p><p></p><p>In Yingyai Shenglan, Ma Huan reported the Javanese economy and market. Rice is harvested twice a year, and its grain is small. They also harvest white sesame and lentils, but there is no wheat. This land produces sapan wood (useful to produce red dye), diamond, sandalwood, incense, etc. [13]</p><p></p><p>Taxes and fines were paid in cash. Javanese economy had been partly monetised since the late 8th century, using gold and silver coins. Previously, the 9th century Wonoboyo hoard discovered in Central Java shows that ancient Javan gold coins were seed-shaped, similar to corn, while the silver coins were similar to buttons. In about the year 1300, in the reign of Majapahit's first king, an important change took place: the indigenous coinage was completely replaced by imported Chinese copper cash. About 10,388 ancient Chinese coins weighing about 40 kg were even unearthed from the backyard of a local commoner in Sidorajo in November 2008. Indonesian Ancient Relics Conservation Bureau (BP3) of East Java verified that those coins dated as early as Majapahit era. [14] The reason for using foreign currency is not given in any source, but most scholars assume it was due to the increasing complexity of Javanese economy and a desire for a currency system that used much smaller denominations suitable for use in everyday market transactions. This was a role for which gold and silver are not well suited. [15](p107) These kepeng Chinese coins were thin rounded copper coins with a square hole in the centre of it. The hole was meant to tie together the money in a string of coins. These small changes—the imported Chinese copper coins—enabled Majapahit further invention, a method of savings by using a slitted earthenware coin containers. These are commonly found in Majapahit ruins, the slit is the small opening to put the coins in. The most popular shape is boar-shaped celengan (piggy bank). The Canggu inscriptions dated 1358 mentions 78 ferry crossings in the country (mandala Java).[19] (p107) Majapahit inscriptions mention a large number of occupational specialities, ranging from gold and silver smiths The great prosperity of Majapahit was probably due to two factors. Firstly, the northeast lowlands of Java were suitable for rice cultivation, and during Majapahit's prime numerous irrigation projects were undertaken, some with government assistance. Secondly, Majapahit's ports on the north coast were probably significant stations along the route to obtain the spices of Maluku, and as the spices passed through Java they would have provided an important source of income for Majapahit. [15](p107)</p><p></p><p>The Nagarakertagama states that the fame of the ruler of Wilwatikta (a synonym for Majapahit) attracted foreign merchants from far and wide, including Indians, Khmers, Siamese, and Chinese among others. While in later period, Yingyai Shenglan mentioned that large numbers of Chinese traders and Muslim merchants from west (from Arab and India, but mostly from Muslim states in Sumatra and Malay peninsula) are settling in Majapahit port cities, such as Tuban, Gresik and Hujung Galuh (Surabaya). A special tax was levied against some foreigners, possibly those who had taken up semi-permanent residence in Java and conducted some type of enterprise other than foreign trade. The Majapahit Empire had trading links with Chinese Ming Dynasty, Annam and Champa in today Vietnam, Cambodia, Siamese Ayutthayan, Burmese Martabaan and the south Indian Vijaynagara Empire.</p><p></p><p>The hierarchy and structure relatively remain intact and unchanged throughout Majapahit history.[16] The king is the paramount ruler, as the chakarvartin he is considered as the universal ruler and believed to be the living god on earth. Surya Majapahit (the Sun of Majapahit) is the emblem commonly found in Majapahit ruins. It served as the symbol of the Majapahit empire. The king holds the highest political authority and legitimacy. During his daily administration, the king is assisted by bureaucratic state officials that also included the close relatives of the kings that hold certain esteemed titles. The royal order or edict usually transmitted from the king to the high officials well to their subordinates. The officials in Majapahit courts are:</p><p></p><p>• Rakryan Mahamantri Katrini, usually reserved for the king's heir</p><p></p><p>• Rakryan Mantri ri Pakira-kiran, the board of ministers that conduct the daily administration</p><p></p><p>• Dharmmadhyaksa, the officials of laws, state laws as well as religious laws</p><p></p><p>• Dharmma-upapatti, the officials concerning religious affairs</p><p></p><p>Within the ministers of Rakryan Mantri ri Pakira-kiran there is the most important and the highest minister titled Rakryan Mapatih or Patih Hamangkubhumi. This position is analogous to prime minister, and together with king, they determine the important state policies, including war or peace. Among the Dharmmadhyaksa officials there isDharmmadhyaksa ring Kasewan (State's highest Hindu Shivaist priest) and Dharmmadhyaksa ring Kasogatan (State's highest Buddhist priest), both are the religious laws authorities of each dharmic faiths. There is also the board of advisors which consists of the elders within royal family called Bhattara Saptaprabhu.</p><p></p><p>During its formation, Majapahit traditional realm only consists of lesser vassal kingdoms (provinces) in eastern and central Java. This region is ruled by provincial kings called Paduka Bhattara with the title Bhre. This title is the highest position below the monarch and similar to duke or duchess. Usually this position reserved for the close relatives of the king. Their duty is to administer their own provinces, collect taxes, send annual tributes to the capital, and manage the defences of their borders.</p><p></p><p>When Majapahit entered the thalassocratic imperial phase during the administration of Gajah Mada, several overseas vassal states were included within the Majapahit sphere of influence, as the result the new larger territorial concept was defined:</p><p></p><p>• Negara Agung, or the Grand State, the core kingdom. The traditional or initial area of Majapahit during its formation before entering the imperial phase. This includes the capital city and the surrounding areas where the king effectively exercises his government. This area covered the eastern half of Java, with all its provinces ruled by the Bhres (dukes), the king's close relatives.</p><p></p><p>• Mancanegara, areas surrounding Negara Agung. These areas are directly influenced by Javanese culture, and obliged to pay annual tributes. However, these areas usually possess their own native rulers or kings, that might foster alliance or intermarried with the Majapahit royal family. Majapahit stationed their officials and officers in these places and regulate their foreign trade activities and collect taxes, yet they enjoyed substantial internal autonomy. This includes the rest of Java island, Madura, bali, as well as Dharmasraya, Pagaruyung, Lampung and Palembang in Sumatra.</p><p></p><p>• Nusantara, areas which do not reflect Javanese culture, but are included as colonies and they had to pay annual tribute. They enjoyed substantial autonomy and internal freedom, and Majapahit did not necessarily station their officials or military officers here; however, any challenges on Majapahit oversight might draw severe response. These areas such as the vassal kingdoms and colonies in Maluku, Lesser Sunda Islands, Sulawesi, Borneo and Malay Peninsula.</p><p></p><p>All of those three categories were within the sphere of influence of the Majapahit empire, however Majapahit also recognised the fourth realm that defines its foreign diplomatic relations:</p><p></p><p>• Mitreka Satata literally means "partners with common order". It refers to independent foreign states that are considered as Majapahit's equals, not the subject of Majapahit powers. According to Nagarakretagama canto 15, the foreign states are Syangkayodhyapura (Ayutthya of Siam), Dharmmanagari (Negara Sri Dharamraj) southern Thailand, Rajapura (Ratchaburi) and Singhanagari (Siurang or modern Songkla), Marutma (Martban or Mottama, modern South Mynamar, Champa (today Southern Vietnam), Kamboja (Cambodia) and Yawana (Annam). [18][19] Mitreka Satata can be considered as Majapahit's allies, since other foreign kingdoms in China and India were not included in this category, although Majapahit has conducted foreign relations with these nations.</p><p></p><p>The model of political formations and power difussion from its core in Majapahit capital city that radiates through its overseas possessions was later identified by historians as “mandala” model. The term mandala derived from Sanskrit "circle" to explain the typical ancient Southeast Asian polity that was defined by its centre rather than its boundaries, and it could be composed of numerous other tributary polities without undergoing administrative integration.[20] The territories belonged within Majapahit Mandala sphere of influence were those categorised as Mancanegara and Nusantara. These areas usually have their own indigenous rulers, enjoy substantial autonomy and had their own political institution intact without further integration into Majapahit administration. The same mandala model also applied to previous empires; Srivijaya and Angkor also Majapahit's neighbouring mandalas; Ayutthaya and Champa.</p><p></p><p>In later period, Majapahit's hold on its overseas possessions began to wane. According to Wingun Pitu inscription (dated 1447) it was mentioned that Majapahit consist of 14 provinces, that administrated by the ruler titled Bhre.[21] The provinces or vassal areas are:</p><p></p><p>• Daha (former capital of Kediri)</p><p></p><p>• Jagaraga</p><p></p><p>• Kabalan • Kahuripan (or Janglamodem Surabraya</p><p></p><p>• Keling</p><p></p><p>• Kelinggapura • Kembang Jenar</p><p></p><p>• Matahun (today Bojonegoro)</p><p></p><p>• Pajang (today Surakarta) • Singhapura</p><p></p><p>• Tanjungpura</p><p></p><p>• Tumapel (former capital of Singhasiri) • Wengkar (today Ponorogo)</p><p></p><p>• Wirbhumi (todayBlambagan)</p><p></p><p>Majapahit was the largest empire ever to form in Southeast Asia.[15] (p107) Although its political power beyond the core area in east Java was diffuse, constituting mainly ceremonial recognition of suzerainty, Majapahit society developed a high degree of sophistication in both commercial and artistic activities. Its capital was inhabited by a cosmopolitan population among whom literature and art flourished.[15] (p107)</p><p>[ATTACH=full]22458[/ATTACH]</p><p><strong> Map 25.5. Majapahit Empire</strong></p><p></p><p>The Majapahit Empire was based in eastern Java and ruled much of the Southern Malay, Borneo, Sumatra, and Bali from about 1293 to around 1527. The Majapahit was the last of the great Hindu empires of the Malay Archipelago. The powerful Hindu kingdom, Majapahit, emerged in the 13th century and united much of what is now modern Indonesia. This Hindu-Buddhist state emerged as a trading Empire by the end of the 13th century and gained control over much of the archipelago, including Sumatra, Borneo, Sulawesi, Maluku, Sumbawa, Lombok, and Timor. Its territorial expansion was credited to its significant naval power and, to some extent, to Gadjah Mada, who was the military commander of the kingdom from 1336. Majapahit Kingdom was the last great Hindu-Buddhist Kingdom of Indonesia, whose influence started to decline in the late 14th century and early 15th centuries. The Kingdom finally collapsed at the beginning of the 16th century. It is sometimes seen as establishing a precedent for the present political boundaries of the Republic of Indonesia (Ricklefs 1993: 19). [22]</p><p></p><p>In the 13th century the Hindu Javanese kingdom known as Majapahit spread across South East Asia eclipsing the previous Srivijaya Empire. By 1377 the Majapahit soldiers had taken control of the last stronghold in Sumatra, the Minangkabau capital Palembang. They fought off the rebellion and could now control the gold trade route which gave so much power to the Minangkabau kingdom.</p><p></p><p>Although the Majapahit rulers extended their power over other islands and destroyed neighboring kingdoms, their focus seems to have been on controlling and gaining a larger share of the commercial trade that passed through the archipelago.</p><p></p><p>During the reign of Hayam Wuruk (1350–1389) there were 12 provinces of Majapahit, administered by king's close relatives. When Majapahit entered the imperial phase during the administration of Gajah Mada, several overseas vassal states were included within the Majapahit sphere of influence, as the result the new larger territorial concept was defined. Some of the important states under Majapahit were Sumatra, Borneo, Sulawesi, Maluku, Sumbawa, Lombok, and Timor. Other states associated with the kingdom included Sunda, Malay, and Burma.</p><p></p><p>The model of political formations and power diffusion from its core in Majapahit capital city that radiates through its overseas possessions was later identified by historians as “mandala” model. The term mandala derived from Sanskrit "circle" to explain the typical ancient Southeast Asian polity that was defined by its centre rather than its boundaries, and it could be composed of numerous other tributary polities without undergoing administrative integration.[23] The territories within Majapahit Mandala sphere of influence were those categorized as Mancanegara and Nusantara. These areas usually had their own indigenous rulers, enjoyed substantial autonomy and had their own political institution intact without further integration into Majapahit administration. The same mandala model also can be applied to previous empires; Srivijaya and Angkor and also Majapahit's neighboring mandalas; Ayutthaya (Ayudhya) and Champa.</p><p></p><p>The king was the paramount ruler, as the chakarvartin he was considered as the universal ruler and believed to be the living god on earth. The king held the highest political authority and legitimacy. This fits into the description of Kawal Nain’s kingdom and his administration system as explained in Janamsakhi Bhai Bala.</p><p></p><p>Majapahit dominance declined with the spread of Islam to Malacca in 1402. Although the Majapahit royal family stabilized itself in 1486, warfare broke out with the Muslim state of Demak and the dynasty, then ruling only a portion of eastern Java, ended somewhere between 1520-1530. Bhatara Prabhu Girindrawardhana Dyah Ranawijaya, was the last known king of Majapahit, possibly ruling until around 1527, when the capital was finally overrun by the forces of Demak. Little of the Majapahit Empire's former glory still stands in East Java, however, with the exception of temple ruins and some archeological discoveries. Some modern ethnic groups of interior Sumatra claim affinity with medieval Javanese empires. A large number of courtiers, artisans, priests, and members of the royalty moved east to the island of Bali at the end of Majapahit's existence, where they remained isolated. The highland Rejangs of Bengkulu Province claim their culture derived directly from Majapahit. The Rejangs' oral history relates that a major change in their customary laws occurred when four `princes' (pangeran) of Majapahit, after losing a dispute at court, fled to the hinterland in search of territory to rule. The four princes offered the Rejang people what they knew the best: governance. [24]</p><p></p><p><strong>Guru Nanak in South East Asia Majapahit Kingdom</strong></p><p>[ATTACH=full]22459[/ATTACH]</p><p><strong>Map 25.6. Guru Nanak in Majapahit Kingdom</strong></p><p></p><p>According to Janam Sakhi Bhai Bala [25] details of Guru Nanak’s visit to various areas ruled by Kawal Nain which he passed on to Sudhar Sain are as under:</p><p></p><p>1. Asrapnah, where Jhanda Badhi was established with a seat. It is the land of Kauda Cannibal.(p.156)</p><p></p><p>2. Bisiar Des on sea shore. He travelled for 15 days 15 nights and met Jhanda Badhi, Sudhar Sain and Inder Sain. [26]</p><p></p><p>3. Silmila Dvipa. He visited the kingdom of Madhurbain at Brahmpur travelling by boat/ship for 6 months. [27]</p><p></p><p>4. Jambu Dvipa, Deorigandhar. He travelled by boat/ship for 27 days and 27 nights and won over Devloot and Devdoot. He stayed with them at Deoridhar for nine months. [28]</p><p></p><p>5. Parasnama. He travelled for three months from Jambu Dvipa and met King Teekhtain and visiting ape like men. [29]</p><p></p><p>6. Sumatra-Jawa (Swarnpur). He travelled for seven months and thirteen days to Swanrnpur. [30]</p><p></p><p>7. He also visited Sri Lanka, China, Mecca, Medina, Baghdad by sea [31] but these were not part of Majapahit and do not fall under the count of these 100 islands hence not discussed at present.</p><p></p><p>Puratan Janamsakhi edited by Shamsher Singh Ashok[32] mentions Guru Nanak’s visit to Bisiar Des meeting Jhanda Badhi (Puratan JS Shamsher Singh Ashok, p. 66) Blessing to Badhi (p.87) The names quoted in Janamsakhis have been discussed by various researchers as under;</p><p></p><p>(a) Dr Kohli in Travels of Guru Nanak, p.52, mentions Brahmpur and Sonpur as part of Assam [33] while Dr. Trilochan Singh (p.165-166) mentions that Burma is recorded as Brahampur and Swaranpur was actually Sondeep and a part of Burma. [34] However Dr Kohli ” at p. 54 of Travels of Guru Nanak quotes Dr Radhakamal Mukerjee, the author of “A History of Indian Civilisation” mentioning Sumatra as Swarndvipa and Brahmpur as Burma.</p><p></p><p>(b) Dr Tarlochan Singh mentions Chhut Ghatka as a modified name of Chittagong which was originally known as Chitta-Chatoka [34]. A Gurdwara called Gurdwara Sikh Temple was constructed in the Chak Bazar of the town. Bhai Mohan Singh, a poor Khatri of Patna Sahib who rose to be a diwan (Revenue Minister) of Nawab 'Ali Vardi Khan' of Bengal from 1740 to 1756 donated some property to the Gurdwara, which remained under the control of mahants. Later a Management Committee was formed under the orders of District Judge. In 1972, when Capt Bhag Singh along with a deputation visited the Gurdwara, Sri Sati Chander Roy was the President and Shri S.K. Barman was the secretary of the Managing Committee. [35]</p><p></p><p>(c) Silmila dvipa has been identified as Malaya Peninsula and includes, Siam, Annam, Cambodia, Jawa, Sumatra, Bali and Borneo'[36].</p><p></p><p>(d) Sudharsain is stated to be a powerful king of Chittagong and Sondvipa'[37].</p><p></p><p>(e) Dr Tarlochan Singh mentions: In my view Bisiar Des is today’s Nagaland. Word Bisiar and Naga mean a snake. [38]</p><p></p><p>(e) Dr. Kohli mentions, "It is said that there was a "Charan Padka" (the impression of the holy feet of the Guru) in Vat Sarkate (Temple) in Bangkok (Siam-Thailand). He is understood to have washed his hair at this place. He was held in profound veneration like Lord Buddha, therefore, the annual function at the temple is held on Kartik Purnima. Another temple in Bangkok is known as Trei Mitter (temple of three friends) is supposed to have been built in memory of the Guru and his two companions Bala and Mardana. It is also probable that the Guru visited Ayodhya, also in Thailand, though the Ayodhya Chronicles did not mention Guru Nanak's visit to Thailand. [39].</p><p></p><p>(f) He further mentions. "If even the Guru touched China and Japan by this sea journey, we can assume that the Guru went to Peking and Nanking at this time. He was received respectfully by King of China and the King and the people of China were so much impressed by the Guru that the city of Nanking was named in his honour'[40].</p><p></p><p>(g) Gyani Lal Singh Sangrur also records in his account that Guru Nanak visited Assam, Kamakhia in Kamrup, Cachar, Khasi Hills, Manipur, Lushai areas of Burma, Syllhet, Ajmer Ganj, Karim Ganj and Ghargaon in Bangladesh, Rangoon and Mandley in Burma, Salmala Dvipa, Palpasare, Brahmpur, Chandpur, Swarnpur, RatanKhali, Faridpur, Kasabpur and Nanking and Peking in China. He also records, 'At many places in China, Guru Nanak's idol is worshipped even now and he is remembered by the name of "Baba Bhusa" (Fusang). Due to lack of missionaries, places connected with the Guru could not be preserved. Guru Nanak having discussions with Lama-Gurus in China blessed them with True Name. Many Jains and Buddhists became followers of Sikh religion.'[41].</p><p></p><p>(h) There are places named Nanking (Zhuangsu province), Nantong (Jiangsu Province) Nanjang (Henang Province), Nayang (Jianxi Province) and Nanping (Fujian Province) in China, [42] which similarly would have been named on Guru's Name.</p><p></p><p>(j) Guru Nanak's travels to Singapore are also recorded in the form of a standing monument at Singapore' [43].</p><p></p><p>[k) Gyani Gian Singh in Twareekh Guru Khalsa, Guru 1 Part1, pp. 118 mentions of Parasnama the city of Teekhan Tain in Assam, Jhanda Badhi; and Sudhar Sain as king of Cachar Manipur with capital at Aseemphal. From Cachar Manipur he went to Salmala Dvipa and stayed in Brahmpur with the king Madhur Bain and then visited Kanwal Nain’s place Swaranpur[44]</p><p></p><p>From the above it can be seen that it was the Majapahit kingdom (a Hindu Kingdom) which was ruled by King Kawal Nain from Suvaranpur Java. Guru Nanak first visited kauda Cannibal in Taprobana in Sumatra. From Sumatra Guru Nanak is likely to have visited Bisihar a Naga area in (Myanmar) Burma. From there he is likely to have visited Malaysia. He probably visited Atutthya from Malaysia. From Ayuthhya hecame to Tennaserim wherfrom he visited Jambu Dvipa an area outside the ambit of Majapahit. It is possibly Rakhine (Arakan) ruled by another cannibal Devloot. From Rakhine he visited Singapore and Trowulan in Java. From java he returned to South India.</p><p></p><p>Starting from Patna in boat/ship in Ganga, Guru Nanak went to Mungher, Bhagalpur, Sahib Ganj RajMahal, Maqsudabad, Krishannagar, Shahzadpur, Shirazgaisinj, Kashganj, Manakganj, Dacca, Dhanpur, Chittagong etc and reached Tenassarim a part of Majapahit kingdom.</p><p></p><p>A brief of the travels to Majapahit as per Janam Sakhi Bhai Bala [25] are as follows:</p><p></p><p>‘Guru Nanak reached Asrapan (Bisihar Desh) an island in the ocean after a journey of fifteen days and fifteen nights. Since Chittagong was under the control of king of Sondeep and later under Arakan, it is not being considered here as Bisiar Des. Manipur and Cachar are not islands and were not under the influence of Majapahit hence these too are not considered. After Chittagong, the only state which comes first under the influence of Majapahit is Tennasarim in Burma (Mynamar).</p><p></p><p><strong>References</strong></p><p></p><p>[1] Bhai Gurdas, Varan, Sri Amritsar, Shromani Gurdwara Parbandhak Committee, Var 1.</p><p></p><p>[2] Surinder Singh Kohli (Dr) ed.,1995, Janamsakhi Bhai Bala, Chandigarh, Punjab University, 2nd edn.pp. 156-158 & 176-198. The Janam Sakhi Bhai Bala version</p><p></p><p>1. Tan ik walait Asrapnah raje di ahi. Oh walait Guru Nanak ji chalia. Raje (Shivnabh) nun Manji baithai ke. Asrapnah nu chale. Jithe Jhande bhadi di manji hai. Samunder de tapu vich. (p.156)</p><p></p><p>2. Tan Guru Nanak bolia,”Bhai Bala Mardane nun rakhsh pakdia hai, kadahe vich talda hai”.(p.156)</p><p></p><p>3. Ate join kadaha kalkia tan rakhsh Mardane nu pakad ke vich paia gusse hoi ke tan kadaha jiha thhanda hoi gaya. Tan Guru Nanak savdhan hoi kai dikhai diti. Tan rakhash bolia, “Tu kaun hai sach bol jut ere aim era tapda kadaha seetal hoi gaya. (p.157)</p><p></p><p>3.Kaude de khandian hi kapat khul gaye. (p.158)</p><p></p><p>4. Sat din Guru Nanak Kaude pas rahe…kaude rakhash nun manji bahaia. Age Santali dinan da rah si jithe jana si. (p.158)</p><p></p><p><strong>Bisiar Des</strong></p><p></p><p>1. Guru Nanak ghulam (Adharka in Patna) nu manji baithai chalia Bisiar Des nu samunder de tapu vich. (p.164)</p><p></p><p>2. Ta Guru Baba chalia Bisiar Des nu. Samunder de tapu vich machhu bade ahe. (p.165)</p><p></p><p>3. Samunder de tapu vich ik sadu hai. Asan usda darsan karna hai (p.165)</p><p></p><p>4. Tab uthon chl raje Kanwal Nain de des jai niklia (p.166)</p><p></p><p>5. Tan age age jande jande jithe Guru Nanak di Samadhi lag jae, kadi char kadi panj sat din. (p.166)</p><p></p><p>6. Age gosht kaal Balai tatha Nard nal hoi. (p.166)</p><p></p><p>7. Panj din panj rati samunder vich chalde gaye (p.167)</p><p></p><p>8. Pandran din ate pandran rati iven paun ahari chale gaye. Age samunder de tapu vich Bisiar Des aha. Tiste Raja Sudharsain bada raj karda sa. (p. 168)</p><p></p><p>9. Janda Badhi ate Raja Sudhar sain da bhanja Indersain aha so aps vich parche rehnde gyan dhian vich. (p.170)</p><p></p><p>10. Tan Guru Nanak kahia “ Bhai Jhanda asin pandran sau kos te aye han so tere hi vaste aye han. (p.171)</p><p></p><p>11. Tan Sudhar Sain kau sau tapu ka raja kia. Age athharan raje raj karde ahe. Gur Nanak ji Indersain de parsang Raje Sudhar Sain nu teen deep ka raj dita. (p.176)</p><p></p><p>12. Ik mahina reh ke vida leeti (from Sudhar Sain) (p.176)</p><p></p><p><strong>Silmila dvipa</strong></p><p></p><p>13. Tan Silmila deep nu chale; samunder upper, pani de upper; join dharti upper javinda hai tion pani de upper chale gaye 6 mahine sahaj naal. Jithe Guru di khushi avai bahi javai. Tan age Silmila deep vich ahi jo ik tapa aya hai teen deep da raj raja Sudhar sain nu bachan keete haisu. Tisnu pooran purkh keeta hai su te ik Jhanda b adhi uthe rehnda hai tis nu mahapurkh keeta hai aisi charcha si. Sahar da nau Brahmpur ha ate ith da raja Madhur bain hai. (p.177)</p><p></p><p>14. Bisiar des Raje Sudhar sain ka hai. (p.178)</p><p></p><p>15. Raje kahia: “He bhai! Hamara naun tan Sudhar Sain haiaur barn (varan) hamara Brahaman hai aur is shar ka naun Brahmpur hai (p.178)</p><p></p><p>16. Raje Madhur Bain kahia,”… Eh Silmila deep kahida hai…Eehan teen deep mein athharan raje raj karte hai..1. Raja Kawal Nain 2. Raja Madhur Bain 3. Raja Sudhar Sain 4. Raja Sukhchain 5. Raja Asrapanah 6. Raja Sagar Sain 7. Raja Bir Bain 8. Raja Lal Chain 9. Raja Rai Ain 10. Raja Sura Sagar 11.Raja atka Ghatka 12. Raja Naga Parsram 13. Raja Sudh Sobha ka 14. Raja Budh Bibek Balka 15. Raja Nain Jot 16. Raja Bal Singhar 17. Raja Turturang 18. Raja Magan Rai. Bale puchhia “ Ji, inah attharan rajian upper sirdar kaun hai?” tan raje kahia, “Sun bhai ateet! Sabhna rajian upper raj Kawal nain hai. Sirdar hai. Us raje de sabh slami hai”. Tan Bale kahia ,” Ji ih gal jhooth kion bolia…..mere Guru Nanak ji raje udhar sain nun sabhna rajian da sardar keeta hai ate sabhna upper rakhia hais.” (pp. 178-179)</p><p></p><p>17. Guru Nanak kahia, “Madhur Bain ji eh tusan nun asin kahinde ahe. Eh jo asan Raje Sudhar Sain chhatar ka raj dita hai.” (p.180)</p><p></p><p>18. Guru ji uthe uni mahine rahia Madhur Bain de. (p.180)</p><p></p><p><strong>Jambu dvipa</strong></p><p></p><p>19. Age Jambu deep nu chale. Aage sakhi likhate Devloot tatha horna nal. Jambu deep jande jande kithaun dharti kithaun even chale gaye. Ik sahar pahad pur aya……..Mardane aakhia, “ Ji tainu dehi da bhau nahi. Satai din ate satai raat vich chale aye han tan hun sahar aya hai”. (p.181)</p><p></p><p>20. Eh sahar ujeha hai ee jithe kadahe vich taleeda aaho. (p.180) . Is sahar da naun Deoridhar hai. Ehin devan da aada raja .raj karda hai. Satran lakh dio isdi salami hain. (p.181)</p><p></p><p>21. Raja Devloot devan da sirdar aaha. (p.181)</p><p></p><p>22. Devdoot Wazir ne kahia, “Raja ji main ik arz karta hun jot um suno.” Tan raje kahia, “ Kaho Devloot kia kahita hai.” Tan wazir kahia ,” Raja ji ih koi kalawan hain. Pooran purakh hain.” (p.181)</p><p></p><p>23. Tan guru Nanak kahia,” Tun Raje sudhar sain nun janda hain”. Toot je toon usne asan jaisa an Raje devloot kahia, “ han ji janda han. oh tan meri khurak hai.” Tan Guru Nanak ji kahia,” Sun Raja Devug vloot. Je toon usno asan jeha kar vekhega tan asin ters parsad jevienge.” Tan raje kahia,” tum sat kar mano tumahar bachan poora hoiga. Ham tum se bhi adhik vasekh kar vekhiega.” (p.182-183)</p><p></p><p>24. “Devloot asin tainu ithe da madand keeta hai”. Tan Guru ji ne uthe devan di sangat keeti. Dev lage Nirankar japan. Tan uthe Guru ji nau mahine rahia. (p.183)</p><p></p><p><strong>With Teekhtain</strong></p><p></p><p>25. Raje Teekhtain tatha banmanooan nal gosht hoi. Uthon age parasnama sahar hai us jaga nu ture. Jande jande tin mahine rah vich lage. Uthon da raja teethtain aaha. Vanmanuan da raja aha.(p.183)</p><p></p><p>26. Uthe jangal vich ik mahina rahe…vanmanu bhi babe Nanak de Sikh hain. Kadah parsad kch cardw hain. (p.184)</p><p></p><p><strong>Suwarnpur</strong></p><p></p><p>27. Sat mahine teran din samunder de tapu vich chale jande se. Age sahar qudrati aya. Kohan chahuan te nazar avan laga.(192)</p><p></p><p>28. Tan us kahia, “Bhai is nagri da nau swarnpur hai. … eeha ka Raj kawan nain hai. Surs ka beta hai. Jis ke slami sabh raje hain.”…..” mera nau Dharam Singh hai.” (p.193)</p><p></p><p>29. Sahar vich sone ki dharti hai. Ar jo samgri sabhsone ki hai.” (p.193)</p><p></p><p>30. “Is raje di had sat hzar ate sat sai jojan hai (61600 kos, about 1 lakh kilometre). Eda raj kalyug vich koi nahi” (p.195)</p><p></p><p>31. Raji aya Guru Nanak bala ate Mardana nun nal lai ke mandran vich aya. (p.198)</p><p></p><p>32. Tan Guru Nanak ji bachan keeta, “Sun Raja Kawal ain. Asan Raja Sudharsain tusan sabnagte sirdar keeta hai. Ar hor raja jitney hain sabh slami keete hain. (p.198) tan Guru Nanak bachan keeta ,” tera dukh door karan de vaste sat hazar jojan (35000 kos) aye han. (p. 198)</p><p></p><p>33. Tan Pandran mahine Guru nanak ji Raja Kawan nain pas rahe. (p.198)</p><p></p><p>[3] Janam Sakhi Walait wali edited by Bhai Veer Singh:</p><p></p><p><strong> Bisiar Des</strong></p><p></p><p>1. Bisiar Des, Jhanda Badhi, Jugawli (p.93-94)</p><p></p><p>2.Tab bisiar des ai pragte. Koi baithan deve nahi. (p. 94)</p><p></p><p>3.Tis samai baitha smudar ki bareti mah paun ahar kia, nale jhanda badhi Bisiar des ka… jhanda nal nibhia. Nagar chhutghatka. (p. 95)</p><p></p><p>4. Saido seehon te Varun. Tadhun Baba Dhanasri Des jai niklia.(Note ho sakda hai isdi murad Tenaseerim ton hova.” (p.149)</p><p></p><p>5.Tab koi din oohan rahe. Tab raat kai samay saido and seeho jaat Gheho doven a karn pahdarai javan sewa karn pahir rat rahindi nu jav an. Man vich dharn jo Guru khoaje te paee hai.” (p.149)</p><p></p><p>Dhnasari Des</p><p></p><p>6. Tab Guru Baba Dhansri des koi din rahia. Uthai lok nau dhareek sikh hoe, Guru Guhru lage japn. (p.150)</p><p></p><p>7. Tab ek srewde ka math tha, us ki lok pooja bahut karai.. (p.152)…. {censored}(u) mahil (i) bismad(i) vich(i) Dhansri des eh var hoi sampooran Majh ki. Tadhon Saido Gheho likhi sanmpooran padni. Tab Dhanasri des(i) bahut nau dhareek sikh hoe. Ik manji uha bhi hai (p. 154)</p><p></p><p>Bhakh Walait (Kauda Cannibal):</p><p></p><p>8. Tab samunder ki bareti ke adh vich walait hai. Uhan raksh aadmi bhakhda tha. Dhanasri des ka. Tahan baba jai pargatia, nal saido seeho jatt jat Gheho tha. (p.154)</p><p></p><p>9. Tab Baba ramda rahia samunder ke bareti vich. Age Makhdoom Bahavdi samunder upper paia khelda tha. Tab Guru ji bhi jai [pargatia. (p.156)</p><p></p><p>10. baba uthon ramda rahia. Samunder ke adh vich gaya. Age Machhinder ate Gorakhnath baithe the. Tab Machinder ditha,dekh kar akhios, “Gorakhnath! Ih kaun aanvda hai. Dariao vich?” Tab Gorakhnath aakhia:, “ ji eh Nanak hai.’ (p. 160)</p><p></p><p>[4]<a href="https://www.google.co.in/search?q=distance+sultanpur+lodhi+to+chittagong&oq=distance+sultanpur+lodhi+to+chittagong&aqs=chrome..69i57.34384j0j8&sourceid=chrome&es_sm=93&ie=UTF-8" target="_blank">distance sultanpur lodhi to chittagong - Google Search</a></p><p></p><p>[4] (a)Hall, D.G.E., A History of South-East Asia. New York: St. Martin's Press, 4th ed., 1981.</p><p></p><p>(b) Munoz, Paul Michel, Early kingdoms of the Indonesian archipelago and the Malay Peninsula Singapore: Editions Didier Millet, 2006.(c) Pigeaud, Theodore G. The, Java in the 14th century: a study in cultural history. The Hague: Nijhoff, 5 Vols, 1962.</p><p></p><p>[5] Martinus Nijhoff, 1962 Rakawi Parpantja, Java in the 14th Century, A study in Cultural History:</p><p></p><p>The Negara-Kertagama by Pakawi Parakanca of Majapahit, 1365 CE, The Hague</p><p></p><p>[6] Ricklefs, Merle Calvin (1993). A History of Modern Indonesia since c. 1300 (2nd ed.). Stanford</p><p></p><p>University Press / Macmillans. ISBN 9780804721950 , p.19</p><p></p><p>[7] Surinder Singh Kohli, edited.Janam sakhi Bhai Bala, p.196</p><p></p><p>[8] Surinder Singh Kohli (Dr), 1978, Travels of Guru Nanak, Chandigarh, Punjab Univ, ( p.12)</p><p></p><p>[9] Kirpal Singh (ed), 1969, Janamsakhi Prampara, Patiala, Punjabi University, p.271</p><p></p><p>[10] Kohli, ed. 1995, Janam Sakhi Bhai Bala, pp.189-192</p><p></p><p>[11] Coedes george (1968). Walter F. Vella, ed. The Indianized States of Southeast Asia. trans.Susan Brown Cowing. University of Hawaii Press. ISBN 978-0-8248-0368-1</p><p></p><p>[12] van der Kroef, Justus M. (1961). "New Religious Sects in Java". Far Eastern survey 30 (2): 18–15. doi:10.1525/as.1961.30.2.01p1432u. JSTOR 3024260.</p><p></p><p>[13] Ma Huan (1970) [1433]. Ying-yai Sheng-lan The Overall Survey of the Ocean's Shores, Haklyut Society (in Chinese). translated by J.V.G Mills. Cambridge University Press. ISBN 9780521010320</p><p></p><p>[14] "Uang Kuno Temuan Rohimin Peninggalan Majapahit", November 2008</p><p></p><p>[15] John Miksic, ed. (1999). Ancient History. Indonesian Heritage Series. Vol 1. Archipelago Press / Editions Didier Millet. ISBN 9813018267.</p><p></p><p>[16] Poesponegoro & Notosusanto (1990), hal, 451–456.</p><p></p><p>[17] Nagarakretagama pupuh (canto) 15, these states are mentioned as Mitreka Satata, literary means "partners with common order".</p><p></p><p>[18]Majapahit: Kerajaan Agraris – Maritim Di Nusantara P. 8</p><p></p><p>[19] Dellios, Rosita (2003). "Mandala: from sacred origins to sovereign affairs in traditional Southeast Asia" (pdf). Bond University Australia. Retrieved 4 October 2014.</p><p></p><p>[20] Nastiti, Titi Surti. Prasasti Majapahit, in the site <a href="http://www.Majapahit-Kingdom.com" target="_blank">www.Majapahit-Kingdom.com</a> from Direktorat Jenderal</p><p></p><p>Sejarah dan Purbakala. Friday, 22 June 2007.</p><p></p><p>[21] Wingun Pitu inscription (dated 1447)</p><p></p><p>[22] Ricklefs 1993: op cit p.19.</p><p></p><p>[23] Munoz, Paul Michel, Early kingdoms of the Indonesian archipelago and the Malay Peninsula</p><p></p><p>Singapore: Editions Didier Millet, 2006.</p><p></p><p>[24] <a href="http://www.globalsecurity.org/military/world/indonesia/history-majapahit.htm" target="_blank">Indonesia History - Majapahit Kingdom - 1293-1500</a></p><p></p><p>[25] Surinder Singh Kohli (Dr) ed., 1995, Janamsakhi Bhai Bala, Chandigarh, Punjab University, 2nd edn Col Gerini in his researches on the “Ptolemy’s Geography of astern Asia, writes: “The term Salmali, justified to a certain extent by the abundance of silk cotton tree (Salmali-Bombax Malabaricum) in the low jungles of the coast, in more or less as in the dvipas of the Purnas a conventional epithet. I believe it to be a corruption of Suvarnamali: for Siamese MSS, contain a legend of Buddha having left one of his holy footprints on the shining mount of Suvaranamalgiri in the Tanasserim province which I identify with Kuta-Salmali peak on whose summit the Ramayana paces the abode of garuda. The name of the Penisnsula, Malaya dvipa, mentioned besides in several MSS., in the Kalyani inscriptions of Pegu, is evidently connected with the alternative designations Salmali and Suvsarnamali dvipa.” This dvipa was named after white Plaksha (or Pakhar) tree which was found is abundance in the region. The word Plaksha in Sanskrit means white.</p><p></p><p>[26] Janamsakhi Bhai Bala, ed. Dr Surinder Singh Kohli pp. 164, 168-176, pp. 156-158, p.165-166, pp. 168-177)</p><p></p><p>[27] Op cit pp. 177-180</p><p></p><p>[28] Op cit pp.180-183</p><p></p><p>[29] Op cit pp. 183-184)</p><p></p><p>[30] Op cit p.166, pp.192-198</p><p></p><p>[31] Op cit. pp.184-185</p><p></p><p>[32] Shamsher Singh Ashok, Nov 1969, Puratan Janamsakhi, Sri Amritsar, Shiromani Gurdwara Parbandhak Committee</p><p></p><p>[33] Surinder Singh Kohli, 1978, Travels of Guru Nanak, Chandigarh, Punjab Univ, (2nd end) p.52,</p><p></p><p>[34] Trilochan Singh (Dr.), 1972, Jeevan Charit Guru Nanak Dev, Delhi Gurdwara Parbandhak Board p-166</p><p></p><p>[35] Surinder Singh Kohli, 1978, Travels of Guru Nanak, Chandigarh, Punjab Univ, (2nd end) P-54</p><p></p><p>[36] Trilochan Singh (Dr.), 1972, Jeevan Charit Guru Nanak Dev, Delhi Gurdwara Parbandhak Board p-166</p><p></p><p>[37] Gurmukh Singh (Major): Historical Sikh Shrines, Sri Amritsar, Singh Bros. p. 77</p><p></p><p>[38] Surinder Singh Kohli (Dr), p-55-6</p><p></p><p>[39] Trilochan Singh (Dr.), Jeevan Charit Guru Nanak Dev, Delhi Gurdwara Parbandhak Board p-166</p><p></p><p>[40] Surinder Singh Kohli (Dr.), p-56-7</p><p></p><p>[41] Lal Singh Sangrur, (Gyani), 1940,Guru Khalsa Twarikh, Ludhiana, Lahore Book Shop, 1955, 3rd</p><p>edn p.71-72</p><p></p><p>[42] Arya, R.P. (ed.) The School Atlas, p.25</p><p></p><p>[43] Joginder Singh Sahi ,'Sikh Shrines in India and Abroad, Faridabad, Common World, p.137.</p><p></p><p>[44] Gyani Gian Singh, Twareekh Guru Khalsa Part I, Patiala Bhasha Vibhag, p.119-123</p></blockquote><p></p>
[QUOTE="dalvinder45, post: 225152, member: 26009"] [CENTER][B]SOUTH EAST ASIA [ATTACH type="full"]22453[/ATTACH] Map 25.1 Guru Nanak's Global Travels[/B][/CENTER] [ATTACH type="full"]22452[/ATTACH] [B] Map 25.2: Guru Nanak's Travel to South East Asia[/B] Var Bhai Gurdas is the earliest account of Guru Nanak’s travels. He says: “Winning the fort (religious centre) of Baghdad he won over Mecca and Medina. He exposed the false philosophies of the Sidhas. ….He won over nine regions of the earth and spread his message of True Name of God.” The reason of travels of Guru Nanak has been described by Bhai Gurdas in his first 'var' (verse) to redeem the 'the four lands and nine regions' and to convey the True message of the Lord. [1] Janamsakhi Bhai Bala (JS BB) edited by Dr Surinder Singh Kohli [2]. mentions that Guru Nanak visited Kings Sudhar Sain, Madhur Bain and Kawal Nain. “Guru Nanak bestowed the kingdom of 100 islands in 3 continents to Sudhar Sain on the recommendation of Inder Sain. These islands were ruled by 18 kings. (p.176) This Empire was earlier ruled by Kawal Nain son of Sur Sidh Misr/Brahman by caste. (p.198) Guru Nanak travelled for seven months and thirteen days to Swanrnpur, the capital of the kingdom of Kawal Nain which could be seen from 4 kos from sea. The empire of Kawal Nain was spread in 7700 jojan. It had 18 vessel states in 3 continents ruled by 17 kings under him. These were: (a). Madhurbain (b). Sudharsain (c).Naga Paras Ram (d) Sukh Sagar (e). Raja Atika Ghatika (f). Sukhchain (g). Budh Bibek Balka (h). Asrapnah (j). Sudh Sobhalka (k). Sagar Sain (l). Raja Nain Jot (m). Bir Bain (n).Raja BalSanghar (o) Lal Chain (p).Raja Turtrang (q). Rai Ain (r) Raja Magan Rai (s) Kawal Nain (JS BB p.166, 178, pp.192-198) [2] Janam Sakhi Bhai Bala edited by Dr Surinder Singh Kohli [2] has the following key points about Guru Nanak’s visit to Sourth East Asia: Asrapnah: Kauda cannibal 1. There is a foreign country of king Asrapnah. Guru Nanak started for the place. After etsblishing the king on his throne they moved to Asrpnah where jhanda Bhadi has his seat in the island in the sea. (p.156) 2. Guru Nanak spoke, “Bhai Bala, Demon has caught hold of Mardana. He is boiling him in cauldron.” (p.156) 3. As the caudron got red hot, he caught Mardana and put in cauldron in anger. The cauldron got cold. Guru nank advanced carefully to be seen. The Demon said, “Tell me the truth who are you who has made my boiling hot cauldron cold.” (p.157) 4. As Kauda ate (the fruit given to him by Guru Nanak) his third eye opened. (p.158) 5. Guru Nanak stayed for seven days with Kauda. Kauda Demon was given the seat for preaching. Next journey was of 47 days. (p.158) [B]Bisiar Des [/B] 1. After having established the slave/servant (Adharka) at the seat, Guru Nanak started for Bisiar Desh in the island in sea. (p.164) 2. Then Guru Nanak started for Bisiar desh. There are many crocodiles in the sea. (p.165) 3. m there is a saint in an island of the sea. I wish to visit him (p.165) 4. From there he proceeded to Raja Kamal Nain’s country. (p.166) 5. While going Guru Nanak got into meditation, sometime for four sometimes for fiva-seven days. (p.166) 6. Next he held discussions with Kaal and Narad (p.166) 7. They travelled for five days and five nights in sea. (p.167) 8. They travelled for fifteen days and fifteen nights living on air (had no food). Next was Bisiar Desh in the island in the sea. Raja Sudharsain ruled this island. (p.168) 9. Janda Badhi and Inder Sain nephew of Raja Sudhar Sain remained busy discussing about divine knowledge and meditation. 10. Then Guru Nanak said: “Brother Jhanda, we have travelled fifteen hundred kos (2440 Kilometres) only for you.” 11. Then Sudhar Sain was bestowed the kingdom of 100 islands. Earlier 18 kings ruled these islands. Due to Indersain’s reference king Sudhardsain was made the king of three continents. 12. After staying there for one month they took leave. (p.176) [B]Silmila Dvipa[/B] 13. Then he moved for 6 months to Silmiladvip on sea; on water; as if moving on land.Where ever Guru was pleased he stopped and relaxed. In Silmila deep news spread that a saint has come who had bestowed the kingdom of three dvipas (continents) on Sudhar Sain. He has been made a supremo while Jhandia Badhi living in his kingdom has been made grand supremo…..The name of this city is Brahmpur and the king here is Madhurbain; a Bruahman. (p. 177) 14. Bisiar des belongs to King sudhar sain (p.178) 15. The king said,” O brother! My name is Sudhar Sain and I am Brahman by caste. Name of this place is Brahmpur. 16. King Madhur Bain said, “This state is called Silmila dvipa. Here 18 kings rule in three continents. These are. (a)Raja Kawal Nain (b) Raja Madhur Bain (c). Raja Sudhar Sain (d). Raja Sukhchain (e). Raja Asrapanah (f). Raja Sagar Sain (g) Raja Bir Bain (h). Raja Lal Chain (j) Raja Rai Ain (k). Raja Sura Sagar (l).Raja Atka Ghatka (m). Raja Naga Parsram (n). Raja Sudh Sobha ka (o). Raja Budh Bibek Balka (p). Raja Nain Jot (q). Raja Bal singhar (r). Raja Turturang (s). Raja Magan Rai Bala questioned, “Who is above all these kings?” The king replied “Raja Kawal Nain is above all these kings. He is the head. All the kings pay obeisance to him………Bala said, “King Sudhar Sain is above all these kings.” King questioned this, “How do you know this?” Bala replied, “I know because my Guru Nanak hav declared Raja Sudhar Sain above all these kings. He is above all.” (pp.178-179) 17. Guru Nanak said, “Madhur Bain ji, I say this to you that I have given the overall kingdom to Raja Sudhar Sain.” (p.180) 18. Guru Nanak stayed for 19 months with Madhur Bain. (p.180) [B]Jambu dvipa[/B] 19. They travelled to Jambu dvipa next. The episode of Devloot and others starts next. While going to Jambu dvipa they moved on land and at place just like that. A city was seen on a hill feature…….We have moved for twenty seven days and twenty seven nights. 20. This city is the similar one to that where men are boiled in cauldron. (p.180)… Name of this city is Deoridhar. (p.181)….It is ruled by the greatest king of devils. Seventeen Lakh (1.7 million) devils are under his order.(p.181) Raja Devloot is the king of devils (p.181) 21. Raja Devloot was head of demons (p.181). 22. The minister Devdoot said, “Respected King. If you listen, I shall make a request.” Raj said, “Say devdoot what you want to say.” The minister said, “He is very spiritually powerful great man, complete in all respects.” (p.181) 23. Guru Nanak questioned, “Do you know king Sudharsain?” Raja Devloot said, “Yes I know him. He is my food.” Guru Nanak said, “Listen to me king Devloot. If you see him as you are seeing me, I will have your food only after that.” The king said, “Take it as truth. Your words will be honoured. I will give him more respect than you. (p.182-183) 24. “Devloot I have appointed you as my representative here.” Guru Nanak had a congregation of devils. All devils started meditating on Nirankar. Guru Nanak stayed there for nine months”. (p.183) [B]Parasnama of Tekhtain[/B] 25. Guru Nanak held discussion with King Teekhtain and the ape like men. From there they travelled to Parasnama city. It took them three months to reach the place. Teekhtain was the king there. It was the ingdom of ape like men. (p.183) 26. They stayed in a jangal for three month…. Ape like men are also the Sikhs of Guru Nanak. They prepare and distribute the ceremonial sweet (Kadah parsad) (p. 184) [B]Suvarnpur[/B] 27. They moved in a sea island for seven months and thirteen days. Then appeared a natural city. It could be seen from four kos. (p.192) 28. He said, “Name of this city is Swarnpur. King here is Kawal Nain son of Surs. All the kings are under his order.”….. “My name is Dharam Singh.” (p.193). 29. The land of the city is of gold. All material is of gold. (p.193) 30. The limits of the kingdom is 7700 jojan (6100 kos, about 1 lakh kilometer). None other kingdom in this age equals this. (p.195) 31. The king took Guru Nanak, Bala and Mardana to his temples. (p.198) e 32. Guru Nanak said, “Hear King Kawal Nain. I have appointed Sudharsain as head of all the kings. All other kings are in his order. (p.198) Guru Nanak said, “To remove your troubles we have travelled 7000 jojan (56000 kilometres)” (p.198) 33. Guru Nanak stayed with Kawal Nain for 15 months (p.198) [B]Janam Sakhi Walait Wali edited by Bhai Veer Singh has the following records about Guru’s visit to East Asia [3 Bisiar Des[/B] 1. Bisiar Des, Jhanda Badhi, Jugawli (p.93-94) 2. He then appeared in Bisiar Des. No one allowed him to sit (p. 94) 3. At the time he was sitting in sands of sea living on air. Along with him was Jhanda Badhi of Bisiar Des. Jhanda remained with him throughout. The place was Chhutghatka. (p. 95) [B]Dhanasri Des[/B] 4. Saido Seehon and Varun. Then the Baba reached Dhanasri Des.(Note: It is most likely to be Tenaseerim.” (p.149) 5. They stayed there for some days. At night both went to the river, in the early hours of the morning and did service. It was in their mind that whatever Guru Nanak obtained from Khwaja, they also must get it similarly.” (p.149) 6. Then Guru Baba stayed in Dhanasari des for some days. There the people became his followers and Divine Name seekers. They prayed on God’s Name. (p.150) 7. There one follower of Jainism had a math, which was being worshipped a lot... (p.152)…. The Guru completed Vaar Majh complete completed in a state of ecstasy; Saido Gheho wrote the complete bani…. Then many became Guru’s followers in Dhanasri des. A seat was established there also. (p. 154) [B]Bhakh Walait (Kauda Cannibal):[/B] 8. Then there was a foreign country in the middle of the sea.. There cannibals of Dhanasri Des used to eat human beings. Baba appeared there along with Saido Seeho Jatt caste Gheho. (p.154) [B]Makhdoom Bahawdi[/B] 9. Baba kept ng on moving on the sand of sea. Makhdoom Bahavdi was playing on his boats in sea. Guru ji appeared there and then. (p.156) [B]Meeting Siddhas[/B] 10. Baba kept on movinng from there. He went in to the middle of sea. Machhinder and Gorakhnath were sitting there. Machinder saw him and said, “Gorakhnath! Who is coming in the river?” Gorakhnath sai:, “Sir He is Nanak.’ (p. 160) [B]Following countries and their kings come out prominently from these two Janamsakhis:[/B] 1. Bisair Des ruled by Sudharsain (also met Jhanda Badhi and Indersain) 2. Silmila Dvipa/Brahmpur ruled by Madhurbain 3. Deogandhar ruled by Devloot 4. Countries of Banmanoos ruled by Teekhtain 5. Dhanasri Des 6. Bhakh Walait with a resident named Kauda cannibal 7. Suvarnpur ruled by Kawal Nain 8. Countries where Makhdoom Bahawadi and Siddhas met are not mentioned. The available historical records do not show the names of these countries, cities and kings.These are studied here in detail to find out their possible existence. [B]Asrapnah: Kauda Cannibal[/B] According to Janam Sakhi Bhai Bala Guru Nanak started for a foreign country of king Asrapnah. After etsblishing the king (of Sri Lanka) on his throne they moved to Asrapnah where Jhanda Bhadi had his seat in the island in the sea. (p.156) Guru Nanak spoke, “Bhai Bala, Demon has caught hold of Mardana. He is roasting him in cauldron.” (p.156) As the caudron got red hot, he caught Mardana and put in cauldron in anger. The cauldron got cold. Guru Nank advanced carefully to be seen. The Demon said, “Tell me the truth who are you who has made my red hot cauldron cold.” (p.157) As Kauda ate (the fruit given to him by Guru Nanak) his third eye opened. (p.158) Guru Nanak stayed for seven days with Kauda. Kauda Demon was given the seat for preaching. Next journey was of 47 days. (p.158)Accroding to Janamsakhi Walait wali the place of Kauda Cannibal is called Bhakh Walait. Then there was a foreign country in the middle of the sea. There cannibals of Dhanasri Des used to eat human beings. Baba appeared there, along with Saido Seeho Jatt caste Gheho. (p.154) [B]Bisiar Des: [/B] Bisiar Des is found mentioned in Puratan Janamsakhi and Janamsakhi Bhai Bala. Janamsakhi Bhai Bala [2] mentions: After having established the slave/servant (Adharka) at the seat, Guru Nanak started for Bisiar Desh in the island in sea. (p.164) Purpose of Guru Nanak’s visit was to meet a saint (Jhanda Badhi) (p.165) While going Guru Nanak got into meditation, sometime for four sometimes for fiva-seven days. (p.166) En route he held discussions with Kaal and Narad (p.166). They travelled for five days and five nights in sea (p.167). They travelled for fifteen days and fifteen nights living on air (had no food). Then came Bisiar Desh in the island in the sea. Raja Sudharsain ruled this island. (p.168) Janda Badhi and Inder Sain nephew of Raja Sudhar Sain remained busy discussing about divine knowledge and meditation. Then Guru Nanak said: “Brother Jhanda, we have travelled fifteen hundred kos (2440 Kilometres) only for you.” Sudhar Sain was bestowed the kingdom of 100 islands. Earlier 18 kings ruled these islands. Due to Indersain’s reference king Sudhardsain was made the king of three continents. After staying there for one month they took leave. (p.176) Janam Sakhi Walait Wali edited by Bhai Veer Singh has the following records about Guru’s visit to East Asia atp.93-95[3]. Guru Nanak appeared in Bisiar Des. No one allowed him to sit (p. 94). At the time he was sitting in sands of sea living on air. Along with him was Jhanda Badhi of Bisiar Des. Jhanda remained with him throughout. The place was Chhutghatka. (p. 95) Bisiar des is stated as an island in sea in both these Janamsakhis. Puratan Janamsakhi names the place Chhuthghatka (p.95). Gyani Gian Singh links Sudharsain’s kingdom to Cachar kingdom and capital as Manipur (Aseemphal) (p. 119). Khazan Singh also links the episode to Cachar (History of Sikh Religion, 1988, p. 89). Dr Surinder Singh Kohli does not identify Bisiar Des with any specific country. Dr Tarlochan Singh mentions: “Janam Sakhi Bhai Bala and Puratan Janam Sakhi have recorded a few stories about Guru Nanak’s visit to Chittagong (chutaghatka)16 and Sondip (swampur). Chittagong, Sondip and about seventeen islands along the coast on the Arakanese side of Burma (which the Janam Sakhis call Braham dip) were ruled by petty rulers. Sudhar Sain the ruler of Chittagong and Sondip was the most powerful ruler.” He further mentions: “The Janam Sakhis mention that Guru Nanak went to Basiar des, which I believe is the same as Nagaland. The word ‘Basiar’ and Naga mean “Snake”. Historical evidence in favour of this theory is that Guru Nanak and Mardana encountered Kauda, the man-hunter in Dhanaseri. Bhai Vir Singh thinks that this Dhanaseri in the Janamsakhis refers to Tenasserim valley of Burma. This actually refers to the Dhanaseri valley of Nagaland through which the Dhanaseri river flows. To the east and northeast of this river live the Lhota Nagas and Ao Nagas, to the south are found Kach Nagas. Dimapur situated on Dhanaseri river, was for a long time the capital of the Kachari kingdom, which was sacked by the Ahoms in 1536 A.D., that is, a few years after Guru Nanak visited this valley. By the year 1526 A.D. Suhangmung, who was the ruler of Assam, had conquered all the territory of the Chutiya kings and also the Kachari kingdom of Dhanaseri valley for a few years.” Since Bisiar Des is an island sea (Bisiar Des samunder vich tapu aha. JSBB, p. 164) ‘Kat-hal’ is the general vegetable (katbatal de fal jo main ande se tusi salna karo, p.170). The palce was 1500 kos from Sultanpur Lodhi. (Tan Guru Nanak Kahia, “bhai Jhanda! Asin jo pandran sau kos aye han so tere hi vaste aye han.” (JSBB, p.170) Jhanda Badhi is common in both these Sakhis. In view of this, Bisiar des has to be found in sea and not the one in Nagaland which is quite far off from sea. It has to be five days/night journey from Patna, 2440 km from Sultanpur and the place of Jhanda Badhi Chhuthghatka has to be a walk of 10 days/night journey. (15 days/night- 5days/night in sea=10 days/night) As per Google the direct distance from Sultanpur Lodhi to Chittagong is 2336.3 kiolemeters.[4] It is thus very close to the one stated by Guru Nanak. Thus Bisiar is very close to Chittagong but it has to be in an island. [B]Silmila Dvipa[/B] After Bisiar Des, they (Guru Nanak and his comnpanions) visited Silmila dvipa. They moved for 6 months to Silmiladvip on sea; on water; as if moving on land. Where ever Guru was pleased he stopped and relaxed. In Silmila deep news spread that a saint has come who had bestowed the kingdom of three dvipas (continents) on Sudhar Sain. He has been made a supremo while Jhandia Badhi living in his kingdom has been made grand supremo…..The name of this city is Brahmpur and the king here is Madhurbain; a Bruahman. (p. 177) Bisiar Des belongs to King sudhar sain (p.178). The king said,” O brother! My name is Sudhar Sain and I am Brahman by caste. Name of this place is Brahmpur. King Madhur Bain said, “This state is called Silmila dvipa. Here 18 kings rule in three continents. These are. (a)Raja Kawal Nain (b) Raja Madhur Bain (c). Raja Sudhar Sain (d). Raja Sukhchain (e). Raja Asrapanah (f). Raja Sagar Sain (g) Raja Bir Bain (h). Raja Lal Chain (j) Raja Rai Ain (k). Raja Sura Sagar (l).Raja Atka Ghatka (m). Raja Naga Parsram (n). Raja Sudh Sobha ka (o). Raja Budh Bibek Balka (p). Raja Nain Jot (q). Raja Bal singhar (r). Raja Turturang (s). Raja Magan Rai Bala questioned, “Who is above all these kings?” The king replied “Raja Kawal Nain is above all these kings. He is the head. All the kings pay obeisance to him………Bala said, “King Sudhar Sain is above all these kings.” King questioned this, “How do you know this?” Bala replied, “I know because my Guru Nanak hav declared Raja Sudhar Sain above all these kings. He is above all.” (pp.178-179). Guru Nanak said, “Madhur Bain ji, I say this to you that I have given the overall kingdom to Raja Sudhar Sain.” (p.180). Guru Nanak stayed for 19 months with Madhur Bain. (p.180) [B]Dhanasri Des[/B] Saido Seehon and Varun. Then the Baba reached Dhanasri Des.(Note: It is most likely to be Tenaseerim.” (p.149) They stayed there for some days. At night both went to the river, in the early hours of the morning and did service. It was in their mind that whatever Guru Nanak obtained from Khwaja, they also must get it similarly.” (p.149) Then Guru Baba stayed in Dhanasari des for some days. There the people became his followers and Divine Name seekers. They prayed on God’s Name. (p.150) There one follower of Jainism had a math, which was being worshipped a lot... (p.152)…. The Guru completed Vaar Majh complete completed in a state of ecstasy; Saido Gheho wrote the complete bani…. Then many became Guru’s followers in Dhanasri des. A seat was established there also. (p. 154)Tennasarim is an island and was then under Majapahit Empire and can be connected to Aspahan Des of Bhai Bala Janamsakhi since Asparan or Sparan are the jackfruit grown along Tenasserim.[6] There were frequent travels from Chittagong to Tennasarim en route to east Asian and China. Since Chittagong was under the control of king of Sondeep and later under Arakan and not under Majapahit, Nagaland is also not being considered here as Bisiar Des. Manipur and Cachar are not islands and were not under the influence of Majapahit hence these too are not considered. After Chittagong, the only state which comes first under the influence of Majapahit is Tennasarim, the Southern part of Burma. South of it is Singapore, the main city. This mountain chain is named after the Tenasserim Region (Tanintharyi) in Burma and its name in Thai is Thio Khao Tanaosi, also spelt as Tanawsri, Tanao Sri, Tanaw Sri or in Malay as Tanah Seri. Asparan or Sparan are the jackfruit grown along Tenasserim.[7] Tennasarim is an island and was then under Majapahit Empire. There were frequent travels from Chittagong to Tennasarim en route to east Asian and China. Niccolò de' Conti (1395–1469) travelled from Sumatra to Tennasarim and then to the mouth of Ganges (Dacca) and it took him 16 days. [8][9] It takes about the same time to travel to Tennasarim from Patna as Niccolo de Conti took a few years earlier. Gyani Lal Singh Sangrur mentions: Guru ji visited Rangoon and Mandley etc. Buddhism had large impact in this area. He held discussions with famous religious leaders.”[10] [11] Thus Tennasarim is considered here to be the country of Jhanda Badhi and the place visited as Singapore and other locations in Burma and other countries of East Asia.Thus Tennasarim is considered here to be the country of Jhanda Badhi. [B]Jambu dvipa[/B] They (Guru Nanak and his comnpanions) travelled to Jambu dvipa next. The episode of Devloot and others starts next. While going to Jambu dvipa they moved on land and at place just like that. A city was seen on a hill feature…….’We have moved for twenty seven days and twenty seven nights’. This city is the similar one to that where men are boiled in cauldron. (p.180)… Name of this city is Deoridhar. (p.181)….It is ruled by the greatest king of devils. Seventeen Lakh (1.7 million) devils are under his order.(p.181) Raja Devloot is the king of devils (p.181) Raja Devloot was head of demons (p.181). 22. The minister Devdoot said, “Respected King. If you listen, I shall make a request.” Raj said, “Say devdoot what you want to say.” The minister said, “He is very spiritually powerful great man, complete in all respects.” (p.181) Guru Nanak questioned, “Do you know king Sudharsain?” Raja Devloot said, “Yes I know him. He is my food.” Guru Nanak said, “Listen to me king Devloot. If you see him as you are seeing me, I will have your food only after that.” The king said, “Take it as truth. Your words will be honoured. I will give him more respect than you (p.182-183). Guru Nanak said “Devloot, I have appointed you as my representative here.” Guru Nanak had a congregation of devils. All devils started meditating on Nirankar. Guru Nanak stayed there for nine months”. (p.183) [B]Parasnama of Tekhtain[/B] Guru Nanak held discussion with King Teekhtain and the ape like men. From there they travelled to Parasnama city. It took them three months to reach the place. Teekhtain was the king there. It was the kingdom of ape like men. (p.183) They stayed in a forest for three month…. Ape like men also became the Sikhs of Guru Nanak. They prepare and distribute the ceremonial sweet (Kadah parsad) (p. 184) [B]Suvarnpur[/B] After Silmila Dvipa, Guru Nanak and his companions moved in a sea island for seven months and thirteen days. There appeared a natural city. It could be seen from four kos. (p.192) He (Dharam Singh) said, “Name of this city is Swarnpur. King here is Kawal Nain son of Sars. All the kings are under his order.”….. “My name is Dharam Singh.” (p.193). The land of the city is of gold. All material is of gold. (p.193) The limits of the kingdom is 7700 jojan (61600 kilometres, about 1 lakh kilometer). None other kingdom in this age equals this. (p.195) The king took Guru Nanak, Bala and Mardana to his temples. (p.198) Guru Nanak said, “Hear King Kawal Nain. I have appointed Sudharsain as head of all the kings. All other kings are in his order. (p.198) Guru Nanak said, “To remove your troubles we have travelled 7000 jojan (56000 kilometres)” (p.198). Guru Nanak stayed with Kawal Nain for 15 months (p.198) [B]Makhdoom Bahawdi[/B] Baba kept ng on moving on the sand of sea. Makhdoom Bahavdi was playing on his boats in sea. Guru ji appeared there and then. (p.156) [B]Meeting Siddhas[/B] Baba kept on moving from there. He went in to the middle of sea. Machhinder and Gorakhnath were sitting there. Machinder saw him and said, “Gorakhnath! Who is coming in the river?” Gorakhnath sai:, “Sir He is Nanak.’ (p. 160) Since Janamsakhis state these all to be islands in sea, the various sea routes of 15th-16th centuries can be linked. The journey performed closest to Guru Nanak’s visit is that of Niccolò de' Conti (1395–1469). [ATTACH type="full"]22454[/ATTACH] [B]Map 25.3. showing Niccolò de' Conti's travels.[/B] Niccolò de' Conti (1395–1469) visited the area in 1421 and mentioned that the area was infested with cannibals. Niccolo was a Venetia merchant and explorer, born in Chioggia, who travelled to India and Southeast Asia, and possibly to Southern China, during the early 15th century. In about 1421 he crossed to Pedir (north Sumatra), where he spent a year, gaining knowledge of its cannibalistic natives, camphor, pepper and gold. The account of his travels refers to this island as Taprobana, called by the natives Sciamuthera. He then continued (by a stormy passage of 16 days) to Ternassari (= Tenassarim on the Malay Peninsula), sailed to the mouth of the Ganges, visited Burdwan (in Bangla Desh), then passed overland to Arakan (= Burma). He then passed to the Racha River (= Lemro River in Burma) which he ascended, crossing the mountains to the River Irrawady at Ava, and returning to Panconia (= Pegu ?), from where he sailed to Java. There he spent nine months before continuing to Vijaya in Ciampa (=Champa = north-western Vietnam).[14] His travels have been recorded in writing. In the chapter ‘From Ceylon to Sumatra and the Andaman Islands’, Nicolò de’ Conti of Venice writes: ‘From the island named Sri Lanka …he passed on to the famous island Sumatra and on to a noble city. There he stayed for 12 months. It is six miles in compass and is a famous having great trade of merchandise in that island. From hence he sailed with a prosperous wind, leaving on the right hand the island Andaman which is Is much to say, as the island of gold thither which is 800 miles compass where in the cannibals do live and no stranger go there except it be for necessity of weather and immediately those barbarous people have them in pieces and eat them. [14] ……having departed the island of Sumatra and sailing for fifteen days, he arrived by tempest of weather unto entrance of river Tenasserim. In this region there are many elephants and there grows much sparan wood. [15] From Niccole’s account Taporbana in Sumatra was the area where the natives were cannibalistic. It is most probable that Guru Nanak visited this area where he came across Kauda cannibal. Sumatra might be the island ruled by king Sudharsain. In Sumatra itself he might have met Jhanda Badhi Indersain and Sudharsain. From Sumatra, he might have travelled to Tennaserim called Dhanaseri in Janamsakhis. From Dhanasari, he might have travelled to Malaysia (Silmila dwipa). From Malaysia he might have moved back to India, a part of Jambu Dvipa. Arakan was then ruled by a king of devils (rakshas). Here might have come across Devloot and his minister Devdoot. From there he might have taken a ship to the capital of Majapahit kingdom, Java. Enroute he might have come across Tekkhtain and Banmanoos. It is alikely that he visited Rangoon enroute to Java and Ayudhya from tennasseri or Martban as Janamsakhi Bhai Bala indiacates. His return journey might be back to Sri Lanka and then to Tamilnadu and Kerala. [B]Map 25.4. Various routes connecting Tenassarim and Ayudhya adopted by 15th century travelers[/B] The names of 18 kings also do not tally with the name of any king of the period however; an anttempt is made here to establish their link. The kingdom of 100 islands in 3 continents is also not found mentioaned in any of the resource material. However Nagarakertagama (Desawarñana) claimed for Majapahit an empire of 98 tributaries, stretching from Sumatra to New Guinea….. Majapahit fleets periodically visited many parts of the archipelago to obtain formal submission, or that the splendour of the Majapahit court led many regional rulers to send it tribute, in much the same way as they sent tribute to China, without any intention of submitting to orders from eastern Java. The trading power of Majapahit gave it a powerful sanction against defiant rulers. The eastern Java kingdom established especially close trading links with pepper suppliers in Sumatra and with other spice-producing regions in eastern Indonesia. It is probably best, therefore, to assess Majapahit's claims of empire as representing real authority, with the proviso that such authority never gave Majapahit significant administrative power outside Java, Bali and Madura. [4] Majapahit was an Indianized kingdom based in eastern Java from 1293 to around 1527. Its greatest ruler was Hayam Wuruk, whose reign from 1350 to 1389 marked the empire's peak, when it dominated other kingdoms in the southern Malay Peninsula, Borneo, Sumatra, Bali, Kalimantan and eastern Indonesia, and the Philippines [5]. Majapahit Empire was the last of the major Hindu empires of the Malay Archipelago and is considered one of the greatest states in Indonesian history. Majapahit society developed a high degree of sophistication in both commercial and artistic activities. Its capital was inhabited by a cosmopolitan population among whom literature and art flourished. It had a thriving cash economy based on rice cultivation and trade which supported a wide variety of industries and professions. Around 1527 it succumbed to the Sultanate of Demak. [6] As per Janam Sakhi Bhai Bala: The king did not want his people to bow before him. The 17 kings bowed in front of him and accepted his sovereignty. But he did not go to any one himself. Whatever he said was done. Guru Nanak said, “It is time of everyone. All are God’s Creation. They are as God’s creation as I am. We are not going to sleep in his protection but we must see him. The king who has won over pride; I have placed Sudhar Sain over him. Let us see what God does.” (JS BB, p.196). [7]There have been records to show that Guru Nanak visited China and the place 'Nanking' is named after Guru Nanak's name'.[8] In various Janamsakhis also, the accounts are available describing Guru Nanak's journey to 'Brahampur', 'Silmila Dweep' [9]and numerous other Dvipas (Islands). His journey by sea is well explained by Dr. Kohli [10], which leaves no doubt that Guru Nanak visited the islands of 3 continents. [B]Majapahit kingdom thus fits into the explanation of Bhai Bala Janamsakhi hence discussed in detail further.[/B] The first European record about Majapahit came from the travelogue of the Italian Mattiussi, a Franciscan monk. In his book: "Travels of Friar Odoric of Pordenone", he visited several places in today's Indonesia: Sumatra, Java, and Banjarmasin in Borneo between 1318–1330. He was sent by the Pope to launch a mission into the Asian interiors. In 1318 he departed from Padua, crossed the Black Sea into Persia, all the way across Calcutta, Madras, and Sri Lanka. He then headed to Nicobar Island all the way to Sumatra, before visiting Java and Banjarmasin. He returned to Italy by land through Vietnam, China, all the way through the silkroad to Europe in 1330. In his book he mentioned that he visited Java without explaining the exact place he had visited. He said that king of Java ruled over seven other kings (vassals). He also mentioned that in this island was found a lot of clove, cubeb, nutmeg and many other spices. He mentioned that the King of Java had an impressive, grand, and luxurious palace. The stairs and palace interior were coated with gold and silver, and even the roofs were gilded. He also recorded that the kings of the Mongol had repeatedly tried to attack Java, but always ended up in failure and managed to be sent back to the mainland. The Javanese kingdom mentioned in this record is Majapahit, and the time of his visit is between 1318–1330 during the reign of Jayanegara. Yingyai Shenglan- a record about Zheng He's expedition (1405-1433)- Ma Huan describes the culture, customs, various social and economic aspects of Chao-Wa (Java) during Majapahit period.[12] Ma Huan visited Java during Zheng He's 4th expedition in the 1413, during the reign of Majapahit king Wikramawardhana. He describes his travel to Majapahit capital, first he arrived to the port of Tu-pan (Tuban) where he saw large numbers of Chinese settlers migrated from Guangdong and Chou Chang. Then he sailed east to thriving new trading town of Ko-erh-hsi (Gresik), Su-pa-erh-ya (Surabaya), and then sailing inland into the river by smaller boat to southwest until reached the river port of Chang-ku (Changgu).[12] Continued travel by land to southwest he arrived in Man-che-po-I (Majapahit), where the king stay. There are about 200 or 300 foreign families resides in this place, with seven or eight leaders to serve the king. The climate is constantly hot, like summer.[11] He describes the king’s costumes; wearing a crown of gold leaves and flowers or sometimes without any headgear; bare-chested without wearing a robe, the bottom parts wears two sash of embroidered silk. Additional silk rope is looped around the waist as a belt, and the belt is inserted with one or two short blades, called pu-la-t'ou (belati or more precisely kris dagger), walking barefoot. When travelling outside, the king riding an elephant or an ox-drawn carriage.[11] [ATTACH type="full" width="174px"]22455[/ATTACH][ATTACH type="full" width="253px"]22456[/ATTACH][ATTACH type="full" width="251px"]22457[/ATTACH] [B]1. The graceful Bidadari Majapahit, golden celestial apsara in Majapahit style perfectly describes Majapahit as "the golden age" of the archipelago 2. The 16.5 meters tall Bajang Ratu gate, at Trowulan, echoed the grandeur of Majapahit 3. The statue of Parvati as mortuary deified portrayal of Tribhuwanottunggadewi, queen of Majapahit, mother of Hayam Wuruk[/B] In Yingyai Shenglan, Ma Huan reported the Javanese economy and market. Rice is harvested twice a year, and its grain is small. They also harvest white sesame and lentils, but there is no wheat. This land produces sapan wood (useful to produce red dye), diamond, sandalwood, incense, etc. [13] Taxes and fines were paid in cash. Javanese economy had been partly monetised since the late 8th century, using gold and silver coins. Previously, the 9th century Wonoboyo hoard discovered in Central Java shows that ancient Javan gold coins were seed-shaped, similar to corn, while the silver coins were similar to buttons. In about the year 1300, in the reign of Majapahit's first king, an important change took place: the indigenous coinage was completely replaced by imported Chinese copper cash. About 10,388 ancient Chinese coins weighing about 40 kg were even unearthed from the backyard of a local commoner in Sidorajo in November 2008. Indonesian Ancient Relics Conservation Bureau (BP3) of East Java verified that those coins dated as early as Majapahit era. [14] The reason for using foreign currency is not given in any source, but most scholars assume it was due to the increasing complexity of Javanese economy and a desire for a currency system that used much smaller denominations suitable for use in everyday market transactions. This was a role for which gold and silver are not well suited. [15](p107) These kepeng Chinese coins were thin rounded copper coins with a square hole in the centre of it. The hole was meant to tie together the money in a string of coins. These small changes—the imported Chinese copper coins—enabled Majapahit further invention, a method of savings by using a slitted earthenware coin containers. These are commonly found in Majapahit ruins, the slit is the small opening to put the coins in. The most popular shape is boar-shaped celengan (piggy bank). The Canggu inscriptions dated 1358 mentions 78 ferry crossings in the country (mandala Java).[19] (p107) Majapahit inscriptions mention a large number of occupational specialities, ranging from gold and silver smiths The great prosperity of Majapahit was probably due to two factors. Firstly, the northeast lowlands of Java were suitable for rice cultivation, and during Majapahit's prime numerous irrigation projects were undertaken, some with government assistance. Secondly, Majapahit's ports on the north coast were probably significant stations along the route to obtain the spices of Maluku, and as the spices passed through Java they would have provided an important source of income for Majapahit. [15](p107) The Nagarakertagama states that the fame of the ruler of Wilwatikta (a synonym for Majapahit) attracted foreign merchants from far and wide, including Indians, Khmers, Siamese, and Chinese among others. While in later period, Yingyai Shenglan mentioned that large numbers of Chinese traders and Muslim merchants from west (from Arab and India, but mostly from Muslim states in Sumatra and Malay peninsula) are settling in Majapahit port cities, such as Tuban, Gresik and Hujung Galuh (Surabaya). A special tax was levied against some foreigners, possibly those who had taken up semi-permanent residence in Java and conducted some type of enterprise other than foreign trade. The Majapahit Empire had trading links with Chinese Ming Dynasty, Annam and Champa in today Vietnam, Cambodia, Siamese Ayutthayan, Burmese Martabaan and the south Indian Vijaynagara Empire. The hierarchy and structure relatively remain intact and unchanged throughout Majapahit history.[16] The king is the paramount ruler, as the chakarvartin he is considered as the universal ruler and believed to be the living god on earth. Surya Majapahit (the Sun of Majapahit) is the emblem commonly found in Majapahit ruins. It served as the symbol of the Majapahit empire. The king holds the highest political authority and legitimacy. During his daily administration, the king is assisted by bureaucratic state officials that also included the close relatives of the kings that hold certain esteemed titles. The royal order or edict usually transmitted from the king to the high officials well to their subordinates. The officials in Majapahit courts are: • Rakryan Mahamantri Katrini, usually reserved for the king's heir • Rakryan Mantri ri Pakira-kiran, the board of ministers that conduct the daily administration • Dharmmadhyaksa, the officials of laws, state laws as well as religious laws • Dharmma-upapatti, the officials concerning religious affairs Within the ministers of Rakryan Mantri ri Pakira-kiran there is the most important and the highest minister titled Rakryan Mapatih or Patih Hamangkubhumi. This position is analogous to prime minister, and together with king, they determine the important state policies, including war or peace. Among the Dharmmadhyaksa officials there isDharmmadhyaksa ring Kasewan (State's highest Hindu Shivaist priest) and Dharmmadhyaksa ring Kasogatan (State's highest Buddhist priest), both are the religious laws authorities of each dharmic faiths. There is also the board of advisors which consists of the elders within royal family called Bhattara Saptaprabhu. During its formation, Majapahit traditional realm only consists of lesser vassal kingdoms (provinces) in eastern and central Java. This region is ruled by provincial kings called Paduka Bhattara with the title Bhre. This title is the highest position below the monarch and similar to duke or duchess. Usually this position reserved for the close relatives of the king. Their duty is to administer their own provinces, collect taxes, send annual tributes to the capital, and manage the defences of their borders. When Majapahit entered the thalassocratic imperial phase during the administration of Gajah Mada, several overseas vassal states were included within the Majapahit sphere of influence, as the result the new larger territorial concept was defined: • Negara Agung, or the Grand State, the core kingdom. The traditional or initial area of Majapahit during its formation before entering the imperial phase. This includes the capital city and the surrounding areas where the king effectively exercises his government. This area covered the eastern half of Java, with all its provinces ruled by the Bhres (dukes), the king's close relatives. • Mancanegara, areas surrounding Negara Agung. These areas are directly influenced by Javanese culture, and obliged to pay annual tributes. However, these areas usually possess their own native rulers or kings, that might foster alliance or intermarried with the Majapahit royal family. Majapahit stationed their officials and officers in these places and regulate their foreign trade activities and collect taxes, yet they enjoyed substantial internal autonomy. This includes the rest of Java island, Madura, bali, as well as Dharmasraya, Pagaruyung, Lampung and Palembang in Sumatra. • Nusantara, areas which do not reflect Javanese culture, but are included as colonies and they had to pay annual tribute. They enjoyed substantial autonomy and internal freedom, and Majapahit did not necessarily station their officials or military officers here; however, any challenges on Majapahit oversight might draw severe response. These areas such as the vassal kingdoms and colonies in Maluku, Lesser Sunda Islands, Sulawesi, Borneo and Malay Peninsula. All of those three categories were within the sphere of influence of the Majapahit empire, however Majapahit also recognised the fourth realm that defines its foreign diplomatic relations: • Mitreka Satata literally means "partners with common order". It refers to independent foreign states that are considered as Majapahit's equals, not the subject of Majapahit powers. According to Nagarakretagama canto 15, the foreign states are Syangkayodhyapura (Ayutthya of Siam), Dharmmanagari (Negara Sri Dharamraj) southern Thailand, Rajapura (Ratchaburi) and Singhanagari (Siurang or modern Songkla), Marutma (Martban or Mottama, modern South Mynamar, Champa (today Southern Vietnam), Kamboja (Cambodia) and Yawana (Annam). [18][19] Mitreka Satata can be considered as Majapahit's allies, since other foreign kingdoms in China and India were not included in this category, although Majapahit has conducted foreign relations with these nations. The model of political formations and power difussion from its core in Majapahit capital city that radiates through its overseas possessions was later identified by historians as “mandala” model. The term mandala derived from Sanskrit "circle" to explain the typical ancient Southeast Asian polity that was defined by its centre rather than its boundaries, and it could be composed of numerous other tributary polities without undergoing administrative integration.[20] The territories belonged within Majapahit Mandala sphere of influence were those categorised as Mancanegara and Nusantara. These areas usually have their own indigenous rulers, enjoy substantial autonomy and had their own political institution intact without further integration into Majapahit administration. The same mandala model also applied to previous empires; Srivijaya and Angkor also Majapahit's neighbouring mandalas; Ayutthaya and Champa. In later period, Majapahit's hold on its overseas possessions began to wane. According to Wingun Pitu inscription (dated 1447) it was mentioned that Majapahit consist of 14 provinces, that administrated by the ruler titled Bhre.[21] The provinces or vassal areas are: • Daha (former capital of Kediri) • Jagaraga • Kabalan • Kahuripan (or Janglamodem Surabraya • Keling • Kelinggapura • Kembang Jenar • Matahun (today Bojonegoro) • Pajang (today Surakarta) • Singhapura • Tanjungpura • Tumapel (former capital of Singhasiri) • Wengkar (today Ponorogo) • Wirbhumi (todayBlambagan) Majapahit was the largest empire ever to form in Southeast Asia.[15] (p107) Although its political power beyond the core area in east Java was diffuse, constituting mainly ceremonial recognition of suzerainty, Majapahit society developed a high degree of sophistication in both commercial and artistic activities. Its capital was inhabited by a cosmopolitan population among whom literature and art flourished.[15] (p107) [ATTACH type="full"]22458[/ATTACH] [B] Map 25.5. Majapahit Empire[/B] The Majapahit Empire was based in eastern Java and ruled much of the Southern Malay, Borneo, Sumatra, and Bali from about 1293 to around 1527. The Majapahit was the last of the great Hindu empires of the Malay Archipelago. The powerful Hindu kingdom, Majapahit, emerged in the 13th century and united much of what is now modern Indonesia. This Hindu-Buddhist state emerged as a trading Empire by the end of the 13th century and gained control over much of the archipelago, including Sumatra, Borneo, Sulawesi, Maluku, Sumbawa, Lombok, and Timor. Its territorial expansion was credited to its significant naval power and, to some extent, to Gadjah Mada, who was the military commander of the kingdom from 1336. Majapahit Kingdom was the last great Hindu-Buddhist Kingdom of Indonesia, whose influence started to decline in the late 14th century and early 15th centuries. The Kingdom finally collapsed at the beginning of the 16th century. It is sometimes seen as establishing a precedent for the present political boundaries of the Republic of Indonesia (Ricklefs 1993: 19). [22] In the 13th century the Hindu Javanese kingdom known as Majapahit spread across South East Asia eclipsing the previous Srivijaya Empire. By 1377 the Majapahit soldiers had taken control of the last stronghold in Sumatra, the Minangkabau capital Palembang. They fought off the rebellion and could now control the gold trade route which gave so much power to the Minangkabau kingdom. Although the Majapahit rulers extended their power over other islands and destroyed neighboring kingdoms, their focus seems to have been on controlling and gaining a larger share of the commercial trade that passed through the archipelago. During the reign of Hayam Wuruk (1350–1389) there were 12 provinces of Majapahit, administered by king's close relatives. When Majapahit entered the imperial phase during the administration of Gajah Mada, several overseas vassal states were included within the Majapahit sphere of influence, as the result the new larger territorial concept was defined. Some of the important states under Majapahit were Sumatra, Borneo, Sulawesi, Maluku, Sumbawa, Lombok, and Timor. Other states associated with the kingdom included Sunda, Malay, and Burma. The model of political formations and power diffusion from its core in Majapahit capital city that radiates through its overseas possessions was later identified by historians as “mandala” model. The term mandala derived from Sanskrit "circle" to explain the typical ancient Southeast Asian polity that was defined by its centre rather than its boundaries, and it could be composed of numerous other tributary polities without undergoing administrative integration.[23] The territories within Majapahit Mandala sphere of influence were those categorized as Mancanegara and Nusantara. These areas usually had their own indigenous rulers, enjoyed substantial autonomy and had their own political institution intact without further integration into Majapahit administration. The same mandala model also can be applied to previous empires; Srivijaya and Angkor and also Majapahit's neighboring mandalas; Ayutthaya (Ayudhya) and Champa. The king was the paramount ruler, as the chakarvartin he was considered as the universal ruler and believed to be the living god on earth. The king held the highest political authority and legitimacy. This fits into the description of Kawal Nain’s kingdom and his administration system as explained in Janamsakhi Bhai Bala. Majapahit dominance declined with the spread of Islam to Malacca in 1402. Although the Majapahit royal family stabilized itself in 1486, warfare broke out with the Muslim state of Demak and the dynasty, then ruling only a portion of eastern Java, ended somewhere between 1520-1530. Bhatara Prabhu Girindrawardhana Dyah Ranawijaya, was the last known king of Majapahit, possibly ruling until around 1527, when the capital was finally overrun by the forces of Demak. Little of the Majapahit Empire's former glory still stands in East Java, however, with the exception of temple ruins and some archeological discoveries. Some modern ethnic groups of interior Sumatra claim affinity with medieval Javanese empires. A large number of courtiers, artisans, priests, and members of the royalty moved east to the island of Bali at the end of Majapahit's existence, where they remained isolated. The highland Rejangs of Bengkulu Province claim their culture derived directly from Majapahit. The Rejangs' oral history relates that a major change in their customary laws occurred when four `princes' (pangeran) of Majapahit, after losing a dispute at court, fled to the hinterland in search of territory to rule. The four princes offered the Rejang people what they knew the best: governance. [24] [B]Guru Nanak in South East Asia Majapahit Kingdom[/B] [ATTACH type="full"]22459[/ATTACH] [B]Map 25.6. Guru Nanak in Majapahit Kingdom[/B] According to Janam Sakhi Bhai Bala [25] details of Guru Nanak’s visit to various areas ruled by Kawal Nain which he passed on to Sudhar Sain are as under: 1. Asrapnah, where Jhanda Badhi was established with a seat. It is the land of Kauda Cannibal.(p.156) 2. Bisiar Des on sea shore. He travelled for 15 days 15 nights and met Jhanda Badhi, Sudhar Sain and Inder Sain. [26] 3. Silmila Dvipa. He visited the kingdom of Madhurbain at Brahmpur travelling by boat/ship for 6 months. [27] 4. Jambu Dvipa, Deorigandhar. He travelled by boat/ship for 27 days and 27 nights and won over Devloot and Devdoot. He stayed with them at Deoridhar for nine months. [28] 5. Parasnama. He travelled for three months from Jambu Dvipa and met King Teekhtain and visiting ape like men. [29] 6. Sumatra-Jawa (Swarnpur). He travelled for seven months and thirteen days to Swanrnpur. [30] 7. He also visited Sri Lanka, China, Mecca, Medina, Baghdad by sea [31] but these were not part of Majapahit and do not fall under the count of these 100 islands hence not discussed at present. Puratan Janamsakhi edited by Shamsher Singh Ashok[32] mentions Guru Nanak’s visit to Bisiar Des meeting Jhanda Badhi (Puratan JS Shamsher Singh Ashok, p. 66) Blessing to Badhi (p.87) The names quoted in Janamsakhis have been discussed by various researchers as under; (a) Dr Kohli in Travels of Guru Nanak, p.52, mentions Brahmpur and Sonpur as part of Assam [33] while Dr. Trilochan Singh (p.165-166) mentions that Burma is recorded as Brahampur and Swaranpur was actually Sondeep and a part of Burma. [34] However Dr Kohli ” at p. 54 of Travels of Guru Nanak quotes Dr Radhakamal Mukerjee, the author of “A History of Indian Civilisation” mentioning Sumatra as Swarndvipa and Brahmpur as Burma. (b) Dr Tarlochan Singh mentions Chhut Ghatka as a modified name of Chittagong which was originally known as Chitta-Chatoka [34]. A Gurdwara called Gurdwara Sikh Temple was constructed in the Chak Bazar of the town. Bhai Mohan Singh, a poor Khatri of Patna Sahib who rose to be a diwan (Revenue Minister) of Nawab 'Ali Vardi Khan' of Bengal from 1740 to 1756 donated some property to the Gurdwara, which remained under the control of mahants. Later a Management Committee was formed under the orders of District Judge. In 1972, when Capt Bhag Singh along with a deputation visited the Gurdwara, Sri Sati Chander Roy was the President and Shri S.K. Barman was the secretary of the Managing Committee. [35] (c) Silmila dvipa has been identified as Malaya Peninsula and includes, Siam, Annam, Cambodia, Jawa, Sumatra, Bali and Borneo'[36]. (d) Sudharsain is stated to be a powerful king of Chittagong and Sondvipa'[37]. (e) Dr Tarlochan Singh mentions: In my view Bisiar Des is today’s Nagaland. Word Bisiar and Naga mean a snake. [38] (e) Dr. Kohli mentions, "It is said that there was a "Charan Padka" (the impression of the holy feet of the Guru) in Vat Sarkate (Temple) in Bangkok (Siam-Thailand). He is understood to have washed his hair at this place. He was held in profound veneration like Lord Buddha, therefore, the annual function at the temple is held on Kartik Purnima. Another temple in Bangkok is known as Trei Mitter (temple of three friends) is supposed to have been built in memory of the Guru and his two companions Bala and Mardana. It is also probable that the Guru visited Ayodhya, also in Thailand, though the Ayodhya Chronicles did not mention Guru Nanak's visit to Thailand. [39]. (f) He further mentions. "If even the Guru touched China and Japan by this sea journey, we can assume that the Guru went to Peking and Nanking at this time. He was received respectfully by King of China and the King and the people of China were so much impressed by the Guru that the city of Nanking was named in his honour'[40]. (g) Gyani Lal Singh Sangrur also records in his account that Guru Nanak visited Assam, Kamakhia in Kamrup, Cachar, Khasi Hills, Manipur, Lushai areas of Burma, Syllhet, Ajmer Ganj, Karim Ganj and Ghargaon in Bangladesh, Rangoon and Mandley in Burma, Salmala Dvipa, Palpasare, Brahmpur, Chandpur, Swarnpur, RatanKhali, Faridpur, Kasabpur and Nanking and Peking in China. He also records, 'At many places in China, Guru Nanak's idol is worshipped even now and he is remembered by the name of "Baba Bhusa" (Fusang). Due to lack of missionaries, places connected with the Guru could not be preserved. Guru Nanak having discussions with Lama-Gurus in China blessed them with True Name. Many Jains and Buddhists became followers of Sikh religion.'[41]. (h) There are places named Nanking (Zhuangsu province), Nantong (Jiangsu Province) Nanjang (Henang Province), Nayang (Jianxi Province) and Nanping (Fujian Province) in China, [42] which similarly would have been named on Guru's Name. (j) Guru Nanak's travels to Singapore are also recorded in the form of a standing monument at Singapore' [43]. [k) Gyani Gian Singh in Twareekh Guru Khalsa, Guru 1 Part1, pp. 118 mentions of Parasnama the city of Teekhan Tain in Assam, Jhanda Badhi; and Sudhar Sain as king of Cachar Manipur with capital at Aseemphal. From Cachar Manipur he went to Salmala Dvipa and stayed in Brahmpur with the king Madhur Bain and then visited Kanwal Nain’s place Swaranpur[44] From the above it can be seen that it was the Majapahit kingdom (a Hindu Kingdom) which was ruled by King Kawal Nain from Suvaranpur Java. Guru Nanak first visited kauda Cannibal in Taprobana in Sumatra. From Sumatra Guru Nanak is likely to have visited Bisihar a Naga area in (Myanmar) Burma. From there he is likely to have visited Malaysia. He probably visited Atutthya from Malaysia. From Ayuthhya hecame to Tennaserim wherfrom he visited Jambu Dvipa an area outside the ambit of Majapahit. It is possibly Rakhine (Arakan) ruled by another cannibal Devloot. From Rakhine he visited Singapore and Trowulan in Java. From java he returned to South India. Starting from Patna in boat/ship in Ganga, Guru Nanak went to Mungher, Bhagalpur, Sahib Ganj RajMahal, Maqsudabad, Krishannagar, Shahzadpur, Shirazgaisinj, Kashganj, Manakganj, Dacca, Dhanpur, Chittagong etc and reached Tenassarim a part of Majapahit kingdom. A brief of the travels to Majapahit as per Janam Sakhi Bhai Bala [25] are as follows: ‘Guru Nanak reached Asrapan (Bisihar Desh) an island in the ocean after a journey of fifteen days and fifteen nights. Since Chittagong was under the control of king of Sondeep and later under Arakan, it is not being considered here as Bisiar Des. Manipur and Cachar are not islands and were not under the influence of Majapahit hence these too are not considered. After Chittagong, the only state which comes first under the influence of Majapahit is Tennasarim in Burma (Mynamar). [B]References[/B] [1] Bhai Gurdas, Varan, Sri Amritsar, Shromani Gurdwara Parbandhak Committee, Var 1. [2] Surinder Singh Kohli (Dr) ed.,1995, Janamsakhi Bhai Bala, Chandigarh, Punjab University, 2nd edn.pp. 156-158 & 176-198. The Janam Sakhi Bhai Bala version 1. Tan ik walait Asrapnah raje di ahi. Oh walait Guru Nanak ji chalia. Raje (Shivnabh) nun Manji baithai ke. Asrapnah nu chale. Jithe Jhande bhadi di manji hai. Samunder de tapu vich. (p.156) 2. Tan Guru Nanak bolia,”Bhai Bala Mardane nun rakhsh pakdia hai, kadahe vich talda hai”.(p.156) 3. Ate join kadaha kalkia tan rakhsh Mardane nu pakad ke vich paia gusse hoi ke tan kadaha jiha thhanda hoi gaya. Tan Guru Nanak savdhan hoi kai dikhai diti. Tan rakhash bolia, “Tu kaun hai sach bol jut ere aim era tapda kadaha seetal hoi gaya. (p.157) 3.Kaude de khandian hi kapat khul gaye. (p.158) 4. Sat din Guru Nanak Kaude pas rahe…kaude rakhash nun manji bahaia. Age Santali dinan da rah si jithe jana si. (p.158) [B]Bisiar Des[/B] 1. Guru Nanak ghulam (Adharka in Patna) nu manji baithai chalia Bisiar Des nu samunder de tapu vich. (p.164) 2. Ta Guru Baba chalia Bisiar Des nu. Samunder de tapu vich machhu bade ahe. (p.165) 3. Samunder de tapu vich ik sadu hai. Asan usda darsan karna hai (p.165) 4. Tab uthon chl raje Kanwal Nain de des jai niklia (p.166) 5. Tan age age jande jande jithe Guru Nanak di Samadhi lag jae, kadi char kadi panj sat din. (p.166) 6. Age gosht kaal Balai tatha Nard nal hoi. (p.166) 7. Panj din panj rati samunder vich chalde gaye (p.167) 8. Pandran din ate pandran rati iven paun ahari chale gaye. Age samunder de tapu vich Bisiar Des aha. Tiste Raja Sudharsain bada raj karda sa. (p. 168) 9. Janda Badhi ate Raja Sudhar sain da bhanja Indersain aha so aps vich parche rehnde gyan dhian vich. (p.170) 10. Tan Guru Nanak kahia “ Bhai Jhanda asin pandran sau kos te aye han so tere hi vaste aye han. (p.171) 11. Tan Sudhar Sain kau sau tapu ka raja kia. Age athharan raje raj karde ahe. Gur Nanak ji Indersain de parsang Raje Sudhar Sain nu teen deep ka raj dita. (p.176) 12. Ik mahina reh ke vida leeti (from Sudhar Sain) (p.176) [B]Silmila dvipa[/B] 13. Tan Silmila deep nu chale; samunder upper, pani de upper; join dharti upper javinda hai tion pani de upper chale gaye 6 mahine sahaj naal. Jithe Guru di khushi avai bahi javai. Tan age Silmila deep vich ahi jo ik tapa aya hai teen deep da raj raja Sudhar sain nu bachan keete haisu. Tisnu pooran purkh keeta hai su te ik Jhanda b adhi uthe rehnda hai tis nu mahapurkh keeta hai aisi charcha si. Sahar da nau Brahmpur ha ate ith da raja Madhur bain hai. (p.177) 14. Bisiar des Raje Sudhar sain ka hai. (p.178) 15. Raje kahia: “He bhai! Hamara naun tan Sudhar Sain haiaur barn (varan) hamara Brahaman hai aur is shar ka naun Brahmpur hai (p.178) 16. Raje Madhur Bain kahia,”… Eh Silmila deep kahida hai…Eehan teen deep mein athharan raje raj karte hai..1. Raja Kawal Nain 2. Raja Madhur Bain 3. Raja Sudhar Sain 4. Raja Sukhchain 5. Raja Asrapanah 6. Raja Sagar Sain 7. Raja Bir Bain 8. Raja Lal Chain 9. Raja Rai Ain 10. Raja Sura Sagar 11.Raja atka Ghatka 12. Raja Naga Parsram 13. Raja Sudh Sobha ka 14. Raja Budh Bibek Balka 15. Raja Nain Jot 16. Raja Bal Singhar 17. Raja Turturang 18. Raja Magan Rai. Bale puchhia “ Ji, inah attharan rajian upper sirdar kaun hai?” tan raje kahia, “Sun bhai ateet! Sabhna rajian upper raj Kawal nain hai. Sirdar hai. Us raje de sabh slami hai”. Tan Bale kahia ,” Ji ih gal jhooth kion bolia…..mere Guru Nanak ji raje udhar sain nun sabhna rajian da sardar keeta hai ate sabhna upper rakhia hais.” (pp. 178-179) 17. Guru Nanak kahia, “Madhur Bain ji eh tusan nun asin kahinde ahe. Eh jo asan Raje Sudhar Sain chhatar ka raj dita hai.” (p.180) 18. Guru ji uthe uni mahine rahia Madhur Bain de. (p.180) [B]Jambu dvipa[/B] 19. Age Jambu deep nu chale. Aage sakhi likhate Devloot tatha horna nal. Jambu deep jande jande kithaun dharti kithaun even chale gaye. Ik sahar pahad pur aya……..Mardane aakhia, “ Ji tainu dehi da bhau nahi. Satai din ate satai raat vich chale aye han tan hun sahar aya hai”. (p.181) 20. Eh sahar ujeha hai ee jithe kadahe vich taleeda aaho. (p.180) . Is sahar da naun Deoridhar hai. Ehin devan da aada raja .raj karda hai. Satran lakh dio isdi salami hain. (p.181) 21. Raja Devloot devan da sirdar aaha. (p.181) 22. Devdoot Wazir ne kahia, “Raja ji main ik arz karta hun jot um suno.” Tan raje kahia, “ Kaho Devloot kia kahita hai.” Tan wazir kahia ,” Raja ji ih koi kalawan hain. Pooran purakh hain.” (p.181) 23. Tan guru Nanak kahia,” Tun Raje sudhar sain nun janda hain”. Toot je toon usne asan jaisa an Raje devloot kahia, “ han ji janda han. oh tan meri khurak hai.” Tan Guru Nanak ji kahia,” Sun Raja Devug vloot. Je toon usno asan jeha kar vekhega tan asin ters parsad jevienge.” Tan raje kahia,” tum sat kar mano tumahar bachan poora hoiga. Ham tum se bhi adhik vasekh kar vekhiega.” (p.182-183) 24. “Devloot asin tainu ithe da madand keeta hai”. Tan Guru ji ne uthe devan di sangat keeti. Dev lage Nirankar japan. Tan uthe Guru ji nau mahine rahia. (p.183) [B]With Teekhtain[/B] 25. Raje Teekhtain tatha banmanooan nal gosht hoi. Uthon age parasnama sahar hai us jaga nu ture. Jande jande tin mahine rah vich lage. Uthon da raja teethtain aaha. Vanmanuan da raja aha.(p.183) 26. Uthe jangal vich ik mahina rahe…vanmanu bhi babe Nanak de Sikh hain. Kadah parsad kch cardw hain. (p.184) [B]Suwarnpur[/B] 27. Sat mahine teran din samunder de tapu vich chale jande se. Age sahar qudrati aya. Kohan chahuan te nazar avan laga.(192) 28. Tan us kahia, “Bhai is nagri da nau swarnpur hai. … eeha ka Raj kawan nain hai. Surs ka beta hai. Jis ke slami sabh raje hain.”…..” mera nau Dharam Singh hai.” (p.193) 29. Sahar vich sone ki dharti hai. Ar jo samgri sabhsone ki hai.” (p.193) 30. “Is raje di had sat hzar ate sat sai jojan hai (61600 kos, about 1 lakh kilometre). Eda raj kalyug vich koi nahi” (p.195) 31. Raji aya Guru Nanak bala ate Mardana nun nal lai ke mandran vich aya. (p.198) 32. Tan Guru Nanak ji bachan keeta, “Sun Raja Kawal ain. Asan Raja Sudharsain tusan sabnagte sirdar keeta hai. Ar hor raja jitney hain sabh slami keete hain. (p.198) tan Guru Nanak bachan keeta ,” tera dukh door karan de vaste sat hazar jojan (35000 kos) aye han. (p. 198) 33. Tan Pandran mahine Guru nanak ji Raja Kawan nain pas rahe. (p.198) [3] Janam Sakhi Walait wali edited by Bhai Veer Singh: [B] Bisiar Des[/B] 1. Bisiar Des, Jhanda Badhi, Jugawli (p.93-94) 2.Tab bisiar des ai pragte. Koi baithan deve nahi. (p. 94) 3.Tis samai baitha smudar ki bareti mah paun ahar kia, nale jhanda badhi Bisiar des ka… jhanda nal nibhia. Nagar chhutghatka. (p. 95) 4. Saido seehon te Varun. Tadhun Baba Dhanasri Des jai niklia.(Note ho sakda hai isdi murad Tenaseerim ton hova.” (p.149) 5.Tab koi din oohan rahe. Tab raat kai samay saido and seeho jaat Gheho doven a karn pahdarai javan sewa karn pahir rat rahindi nu jav an. Man vich dharn jo Guru khoaje te paee hai.” (p.149) Dhnasari Des 6. Tab Guru Baba Dhansri des koi din rahia. Uthai lok nau dhareek sikh hoe, Guru Guhru lage japn. (p.150) 7. Tab ek srewde ka math tha, us ki lok pooja bahut karai.. (p.152)…. {censored}(u) mahil (i) bismad(i) vich(i) Dhansri des eh var hoi sampooran Majh ki. Tadhon Saido Gheho likhi sanmpooran padni. Tab Dhanasri des(i) bahut nau dhareek sikh hoe. Ik manji uha bhi hai (p. 154) Bhakh Walait (Kauda Cannibal): 8. Tab samunder ki bareti ke adh vich walait hai. Uhan raksh aadmi bhakhda tha. Dhanasri des ka. Tahan baba jai pargatia, nal saido seeho jatt jat Gheho tha. (p.154) 9. Tab Baba ramda rahia samunder ke bareti vich. Age Makhdoom Bahavdi samunder upper paia khelda tha. Tab Guru ji bhi jai [pargatia. (p.156) 10. baba uthon ramda rahia. Samunder ke adh vich gaya. Age Machhinder ate Gorakhnath baithe the. Tab Machinder ditha,dekh kar akhios, “Gorakhnath! Ih kaun aanvda hai. Dariao vich?” Tab Gorakhnath aakhia:, “ ji eh Nanak hai.’ (p. 160) [4][URL="https://www.google.co.in/search?q=distance+sultanpur+lodhi+to+chittagong&oq=distance+sultanpur+lodhi+to+chittagong&aqs=chrome..69i57.34384j0j8&sourceid=chrome&es_sm=93&ie=UTF-8"]distance sultanpur lodhi to chittagong - Google Search[/URL] [4] (a)Hall, D.G.E., A History of South-East Asia. New York: St. Martin's Press, 4th ed., 1981. (b) Munoz, Paul Michel, Early kingdoms of the Indonesian archipelago and the Malay Peninsula Singapore: Editions Didier Millet, 2006.(c) Pigeaud, Theodore G. The, Java in the 14th century: a study in cultural history. The Hague: Nijhoff, 5 Vols, 1962. [5] Martinus Nijhoff, 1962 Rakawi Parpantja, Java in the 14th Century, A study in Cultural History: The Negara-Kertagama by Pakawi Parakanca of Majapahit, 1365 CE, The Hague [6] Ricklefs, Merle Calvin (1993). A History of Modern Indonesia since c. 1300 (2nd ed.). Stanford University Press / Macmillans. ISBN 9780804721950 , p.19 [7] Surinder Singh Kohli, edited.Janam sakhi Bhai Bala, p.196 [8] Surinder Singh Kohli (Dr), 1978, Travels of Guru Nanak, Chandigarh, Punjab Univ, ( p.12) [9] Kirpal Singh (ed), 1969, Janamsakhi Prampara, Patiala, Punjabi University, p.271 [10] Kohli, ed. 1995, Janam Sakhi Bhai Bala, pp.189-192 [11] Coedes george (1968). Walter F. Vella, ed. The Indianized States of Southeast Asia. trans.Susan Brown Cowing. University of Hawaii Press. ISBN 978-0-8248-0368-1 [12] van der Kroef, Justus M. (1961). "New Religious Sects in Java". Far Eastern survey 30 (2): 18–15. doi:10.1525/as.1961.30.2.01p1432u. JSTOR 3024260. [13] Ma Huan (1970) [1433]. Ying-yai Sheng-lan The Overall Survey of the Ocean's Shores, Haklyut Society (in Chinese). translated by J.V.G Mills. Cambridge University Press. ISBN 9780521010320 [14] "Uang Kuno Temuan Rohimin Peninggalan Majapahit", November 2008 [15] John Miksic, ed. (1999). Ancient History. Indonesian Heritage Series. Vol 1. Archipelago Press / Editions Didier Millet. ISBN 9813018267. [16] Poesponegoro & Notosusanto (1990), hal, 451–456. [17] Nagarakretagama pupuh (canto) 15, these states are mentioned as Mitreka Satata, literary means "partners with common order". [18]Majapahit: Kerajaan Agraris – Maritim Di Nusantara P. 8 [19] Dellios, Rosita (2003). "Mandala: from sacred origins to sovereign affairs in traditional Southeast Asia" (pdf). Bond University Australia. Retrieved 4 October 2014. [20] Nastiti, Titi Surti. Prasasti Majapahit, in the site [URL="http://www.Majapahit-Kingdom.com"]www.Majapahit-Kingdom.com[/URL] from Direktorat Jenderal Sejarah dan Purbakala. Friday, 22 June 2007. [21] Wingun Pitu inscription (dated 1447) [22] Ricklefs 1993: op cit p.19. [23] Munoz, Paul Michel, Early kingdoms of the Indonesian archipelago and the Malay Peninsula Singapore: Editions Didier Millet, 2006. [24] [URL="http://www.globalsecurity.org/military/world/indonesia/history-majapahit.htm"]Indonesia History - Majapahit Kingdom - 1293-1500[/URL] [25] Surinder Singh Kohli (Dr) ed., 1995, Janamsakhi Bhai Bala, Chandigarh, Punjab University, 2nd edn Col Gerini in his researches on the “Ptolemy’s Geography of astern Asia, writes: “The term Salmali, justified to a certain extent by the abundance of silk cotton tree (Salmali-Bombax Malabaricum) in the low jungles of the coast, in more or less as in the dvipas of the Purnas a conventional epithet. I believe it to be a corruption of Suvarnamali: for Siamese MSS, contain a legend of Buddha having left one of his holy footprints on the shining mount of Suvaranamalgiri in the Tanasserim province which I identify with Kuta-Salmali peak on whose summit the Ramayana paces the abode of garuda. The name of the Penisnsula, Malaya dvipa, mentioned besides in several MSS., in the Kalyani inscriptions of Pegu, is evidently connected with the alternative designations Salmali and Suvsarnamali dvipa.” This dvipa was named after white Plaksha (or Pakhar) tree which was found is abundance in the region. The word Plaksha in Sanskrit means white. [26] Janamsakhi Bhai Bala, ed. Dr Surinder Singh Kohli pp. 164, 168-176, pp. 156-158, p.165-166, pp. 168-177) [27] Op cit pp. 177-180 [28] Op cit pp.180-183 [29] Op cit pp. 183-184) [30] Op cit p.166, pp.192-198 [31] Op cit. pp.184-185 [32] Shamsher Singh Ashok, Nov 1969, Puratan Janamsakhi, Sri Amritsar, Shiromani Gurdwara Parbandhak Committee [33] Surinder Singh Kohli, 1978, Travels of Guru Nanak, Chandigarh, Punjab Univ, (2nd end) p.52, [34] Trilochan Singh (Dr.), 1972, Jeevan Charit Guru Nanak Dev, Delhi Gurdwara Parbandhak Board p-166 [35] Surinder Singh Kohli, 1978, Travels of Guru Nanak, Chandigarh, Punjab Univ, (2nd end) P-54 [36] Trilochan Singh (Dr.), 1972, Jeevan Charit Guru Nanak Dev, Delhi Gurdwara Parbandhak Board p-166 [37] Gurmukh Singh (Major): Historical Sikh Shrines, Sri Amritsar, Singh Bros. p. 77 [38] Surinder Singh Kohli (Dr), p-55-6 [39] Trilochan Singh (Dr.), Jeevan Charit Guru Nanak Dev, Delhi Gurdwara Parbandhak Board p-166 [40] Surinder Singh Kohli (Dr.), p-56-7 [41] Lal Singh Sangrur, (Gyani), 1940,Guru Khalsa Twarikh, Ludhiana, Lahore Book Shop, 1955, 3rd edn p.71-72 [42] Arya, R.P. (ed.) The School Atlas, p.25 [43] Joginder Singh Sahi ,'Sikh Shrines in India and Abroad, Faridabad, Common World, p.137. [44] Gyani Gian Singh, Twareekh Guru Khalsa Part I, Patiala Bhasha Vibhag, p.119-123 [/QUOTE]
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Travels of Guru Nanak: A Brief
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