- Jan 3, 2010
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GURU NANAK’S TRAVELS TO KAMROOP
Col. Dr. Dalvinder Singh Grewal
dalvinder45@rediffmail.com, 9815366726
Col. Dr. Dalvinder Singh Grewal
dalvinder45@rediffmail.com, 9815366726
Kāmarūpa was one of the first historical kingdoms of Assam, alongside Davaka of Central Assam, existing from 350 to 1140 CE. Ruled by three dynasties from their capitals in present-day Guwahati, North Guwahati, and Tezpur, it at its height covered the entire Brahmaputra Valley, North Bengal, Bhutan, and parts of Bangladesh, and at times, portions of West Bengal and Bihar. [1] The Chinese traveller Yuan Chuang, who visited the area in the 17th century, mentions it as Kamrup. [2] Though the historical kingdom disappeared by the 12th century to be replaced by Assam and smaller political entities, the notion of Kamarupa persisted, and ancient and medieval chroniclers continued to call this region by this name. [3] Coins of Alauddin Hussain Shah, who invaded the Kamata Kingdom in the late 15th century, called the region Kamru or Kamrud. [4] In the 16th century the Ahom kingdom came into prominence and assumed for itself the political and territorial legacy of the Kamarupa kingdom. [5] In medieval times the region between the Sankosh River and the Barnadi River on the northern bank of the Brahmaputra River was defined as Kamrup (or Koch Hajo in Persian chronicles) [6] (Sarkar 1990:95). "Camroop (Kamrup), on the west, or towards Bengal, is bounded by the Manaha river (Manas river); on the north by Raotan; on the east by Bushnudeee (Barnadi River), which separates it from Dehrungh (Darrang); and on the south by Berhampooter (Brahmaputra River)" [7]. Hieuntsang mentions Kamroop to be in 17000 sq miles and included Assam, Nagaland, Lushai Hills, Manipur, Bhutan and North Sikkim.
Kamrup in the early 16th century
Kamrup in the early 16th century
Kamrup emerged into present-day Assam when the Ahoms captured it, and in the name of the Ahoms, it was called Assam. [14] "Assam is the English form of 'Asama' (i.e., peerless), which is apparently a Sanskritized form of the tribal name Ahom." [15] The name of this kingdom survives in Kamrup, a present-day district in Assam. The 15th and 16th centuries are considered the most glorious period of Assamese literature, when two uncommon luminaries—Sankaradeva and Madhavadeva—rose to the scene, both being considered Mahapurushas by the people. During his visit to the area, Guru Nanak is stated to have met Sankardeva (1449-1569) at Dhubri, where a Gurdwara commemorates Guru Nanak’s visit. [17] Kamrup emerged into present-day Assam when the Ahoms captured it, and in the name of the Ahoms, it was called Assam. [14] "Assam is the English form of 'Asama' (i.e., peerless), which is apparently a Sanskritized form of the tribal name Ahom." [15] The name of this kingdom survives in Kamrup, a present-day district in Assam. [16] The 15th and 16th centuries are considered the most glorious period of Assamese literature, when two uncommon luminaries—Sankaradeva and Madhavadeva—rose to the scene, both being considered Mahapurushas by the people. During his visit to the area, Guru Nanak is stated to have met Sankardeva (1449-1569) at Dhubri, where a Gurdwara commemorates Guru Nanak’s visit. [17] Guru Nanak is stated to have visited in the first two decades of the sixteenth century. Guru Nanak (1469-1539), the founder of Sikhism, visited Kamrup in the beginning of the 16th century. Shamsher Singh Ashok gives the year of Guru Nanak’s visit to Kamrup as 1508 [18], but if the version of Dr. Surinder Singh Kohli is adopted, Guru Nanak came to Kamrup and Assam in his third itinerary. It thus turned out to be the period of 1515-1517 AD. The Koch king Bishwa Singha (1515-1540) was the king of the then Kamroop kingdom, and its extent included Dhubri, Goalpara, Kokrajhar, Barpeta, Nalabari, and the Kamrup district of modern Assam, portions of northern Bengal, and Mymensingh of Bangladesh [19][20]. According to D. Nath, 1989, [21] Bishwa Singh ruled from 1509 to 1540. Bishwa Singha also subjugated Bhuyans. Since this is generally the period of Guru Nanak’s visit to Kamroop, Koch King Bishwa Singh can be considered the ruler of Kamroop. Since Srimant Sankar Deva also was a Bhuyan, his presence in the area may be considered possible. The evidence of Guru Nanak’s visit is available from the secondary sources, circumstantial evidence, and various legends, but no primary sources have so far been found to confirm this. The available secondary sources about Guru Nanak’s travels are as under: | |
1. Janamsakhis: The life stories recorded by later compilers in 16th to 18th century
2. Legends recorded by visitors to and from Assam
3. Research by various scholars
4. Landmarks and other circumstantial evidence connected with Guru Nanak and his Companions
Different versions of Janamsakhi Bhai Bala are as under:
1. Puratan Janamsakhi
2. Sach Khand Pothi of Meharban
3. Janamsakhi B-40
4. Gian Ratnavli by Bhai Mani Singh
Various Janamsakhis on Guru Nanak’s travels to Kamrup are as under:
1. Manuscript versions of Puratan Janmsakhi: The earliest versions in manuscript are of (a) 1701 AD, available in Moti Bagh, Rajbhavan Pustaklya, Patiala, whose copy is available in (b) Sikh Reference Library, Sri Amritsar (Ms 5462). Other versions are a copy of (c) 1734 AD with Shamsher Singh Ashok, (d) a copy of 1757 AD with Baba Kuldip Singh Bedi of Batala, and (e) a copy of 1772 AD (Ms No. 2310) in Khalsa College, Amritsar, and in Bhasha Vibhag Punjab, Patiala, Ms 164.
2. Printed versions of Puratan Janamsakhi of Survey of India Press, Dehradun (1885 AD); MA Macullife (1885) Gulshan Punjab Press, Rawalpindi; Khalsa Samachar Press, Amritsar (1959)
3. Other Janamsakhis include (a) Janam Sakhi Sodhi Meharban (2 Vols), Khalsa College, Amritsar, 1963-69 AD; and Janam Sakhi Padia Mokha, also called Bhai Bala Ms, with Shamsher Singh Ashok. These Janamsakhis are found in print, edited by Dr Kirpal Singh, Dr Surinder Singh Kohli, Shamsher Singh Ashok, Bhai Vir Singh, Dr. Piar Singh etc.
Kirpal Singh (Dr.) (ed.) Janamsakhis in Janamsakhi Prampara, published by Punjabi University, Patiala, containing edited versions of Puratan Janamsakhi (Janamsakhi Walaitwali), Janam Sakhi Bhai Bala, Janam Sakhi Meharban (Sach Khand Pothi and Pothi Har Ji), and Janamsakhi Bhai Mani Singh (Gian Ratnawali), is the most read. Puratan Janamsakhi, edited by Bhai Vir Singh and later by Shamsher Singh Ashok, however, remains to be the most reliable and has been referred to in addition to the other Janamsakhi versions contained in Dr. Kirpal Singh's Janasakhi Prampara for comparison purposes wherever required.
Janamsakhis are considered the closest records of the life events of Guru Nanak. As regards the visit of Guru Nanak to Kamroop, these Janamsakhis are unanimous in Guru Nanak’s visit to Kamroop, though they are vague about the date and time, places, events, and persons visited by Guru Nanak. They being the oldest source of Guru Nanak’s life and travels help us with some information about events and their possible location and individuals involved.
The most discussed episode from these Jansakhis is that of magic women of Kamroop. There are two different views about the legend of Mardana's conversion to a lamb by magic by these women. Some writers attribute this to a place named Dhanpur (near Dacca), now Bangladesh, while Dr. Tarlocahn Singh relates this incidence to Guwahati. According to him, Mardana was made a lamb by Noor Shah at Guwahati. Mardana, eager to see the town, proceeded alone after taking permission from Guru Nanak. At that time, Guwahati was said to be under the administration of a queen. The sequence of events is generally the same in all these Janamsakhis with a few differentiating frills here and there.
Here is an example of Guru Nanak’s meeting with the magical women as recorded by Vir Singh Noor Shah Nistara in Puratan Janamsakhi, edited by Bhai Vir Singh (2006, pp. 74-79) [19], described briefly in Sadhukdia and then translated below as an example:
Noor Shah Nistrara: Tab kauru des ai nikle. Tab(i) is din mardane nu bhukh lagi tan mardane kahia, ‘Ji patshah! hukam hovai tan sahar vich jaee.” Tab, babe Kahia, ‘Mardana! ih Kavroo des hai tiria raj hai, tun jana hai tan jah.''Tb Mardan uth gaia, jai kar ek treemat de dar(i) khada hoa. Os bulai lia, Puchhiaos. Khane kau laga mangan. Tab us, Treemat, and Bulaia. Jan andar gaia tab(i) dhaga bann(i) kar(i) medha kar(i) Baithlaia. Bann (i) kar pane nun gaee. Tab (i) Guru Nanak ohu puchhee, Aakhia: "Asada aadmi ithe aia hai?" Tab(i) us(i) kahia: “Ithe koi nahi aaia, Dekh lai."Tab Babab Bolia Slok(u). Kalr(u) kia vanjaaria jhungai musk(u) mangen. Amla bajhu Nanaka kio kar(i) khasm(i) milen(i). Tab (i) uske sir upar (i) ghada raha, utra nahi. Kood(i) ka sadka lai fire. Tab(i) Noorsha(i) nun khabar hoee, jo wk(u) aisa mantarvaan aia hai, jo sir te ghada nahi utarda. Tab (i) Noorsah(u) hukam(u) keeta: “Jo koi sahr(i) vich mantravan hai, so rehna naahi.” Tab(i) Noorsah bhi mantar jantar kar(i) kar(i) thakee, kichhu hovai naahi, tan Hukm(u) keetos(u) “so gunh(u) paia. Muh talai kar rahi.………Tab(i) Guru ki pairi ai paeea. Gal vich palla pai kar(i) khadiya hoiya. Aakhan lagian: “Asadi gat(i) kio kar(i) hoavai? Ate is kiaoh, Sirhu utrai? Tab(i) Guru Babe aakhia: "Wahiguru karikai is diohn sirhon ghada utarh(u). Ate tusadi bhi gat(i) hovegi, tusi Guru Guru japh(u) tab(i) Oh(u) ai pairee paian: naon dhreek zsikhnian hoian. Bolh(u) wahiguru. (pp. 74-79)
“They came to Kauru (Kamrup) state. One day Mardana (Guru Nanak’s companion) felt hungry. Mardana said, "O Lord! If you permit, I shall go to the city.” Guru Nanak said, “O Mardana! This is Kavroo (Kamroop). This is ruled by women. If you wish, you can go.” Mardana went and stood before the house of a woman. The woman called and asked the reason for his standing. He asked for food. The woman called him in. As he entered, the woman put a thread around his neck and tied him like a he-sheep. She went to bring water from an outside source. Baba (Guru Nanak) had an insight and found Mardana tied like a sheep. Baba came to the place. Seeing Baba Mardana started bleating. By then the woman returned after bringing a pitcher of water. Guru Nanak asked, "Has our man come here?” She said, "No! No one came here. Check yourself.”
Baba uttered, "The trader women of barren land ask for fragrance for free. Without good deeds, how can they get their husbands?”
At this, the pitcher got stuck on the woman's head; it could not be brought down. She carried it on her head due to her falsehood. Noorshah (their leader of the area) was informed. An expert magician has come. The pitcher from the head (of the woman) has got stuck; it cannot be brought down. Noorshah ordered, "Whosoever is an expert magician in the city must not stay back’. Wherever expert magicians were in the city, they all came with their magical powers. Some came on a tree, some came on a lion's skin, some came on the moon, some came on a wall, some brought a garden along, and some came beating the drum. Everyone tried to mesmerize in her own way by tying threads around. Baba saw Mardana tied. Mardana also bleated. Baba laughed and said, "O Mardana! Bow down saying the Lord's Name (Wahiguru).” The thread broke. Guru Nanak gave a rebec to Mardana and asked him to play the rebec. Mardana played the rebec. Guru Nanak sang Wadhans M:1
The virtuous bride ravishes and enjoys her husband, Lord; why does the unworthy one cry out? If she were to become virtuous, then she too could enjoy her husband, Lord. My husband Lord is loving and playful; why should the soul bride enjoy any other? If the soul-bride does good deeds and makes her mind the thread, she obtains the jewel, which cannot be purchased for any price, strung upon the thread of her consciousness. I ask, but I do not follow the way shown to me; still, I claim to have reached my destination. I do not speak with You, O my Husband Lord; how then can I come to have a place in Your home? O Nanak, without the One, there is no other at all. If the soul-bride remains attached to you, then she shall enjoy her husband, Lord.
There was no answer (from the magic women). Noorshah was accordingly informed that no magic works. Noorshah was the leader of all the magicians. The number of her followers came along with writing on papers. They started their magic tricks. Guru Nanak then sang the hymn in Raag Soohi Kuchajji.
I am ungraceful and ill-mannered, full of endless faults. How can I go to enjoy my husband, Lord? Each of His soul-brides is better than the rest—who even knows my name? Those brides who enjoy their husband, Lord, are very blessed, resting in the shade of the mango tree. I do not have their virtue—who can I blame for this? Which of Your Virtues, O Lord, should I speak of? Which of Your names should I chant? I cannot even reach one of Your virtues. I am forever a sacrifice to You. Gold, silver, pearls, and rubies are pleasing. My husband, Lord, has blessed me with these things, and I have focused my thoughts on them. Palaces of brick and mud are built and decorated with stones; I have been fooled by these decorations, and I do not sit near my husband, Lord. The cranes shriek overhead in the sky, and the herons have come to rest. The bride has gone to her father-in-law’s house; in the world hereafter, what face will she show? She kept sleeping as the day dawned; she forgot all about her journey. She separated herself from her husband, Lord, and now she suffers in pain. Virtue is in You, O Lord; I am totally without virtue. This is Nanak’s only prayer: You give all Your nights to the virtuous soul-brides. I know I am unworthy, but isn’t there a night for me as well? (SGGS, p. 762)
Guru Nanak came in ecstasy. Noorshah tried every spell; nothing happened. Guru Nanak asked: “Have you agreed to the crime?” She kept her head down. All the drums stopped and started dancing on the hymn. Guru Nanak said, "Mardana! Play the rebec and sing in Aasa Raag.
The urges of the heart are like cymbals and ankle bells; the drum of the world resounds with the beat. Naarad dances to the tune of the Dark Age of Kali Yuga; where can the celibates and the men of truth place their feet? Nanak is a sacrifice to the Naam, the Name of the Lord. The world is blind; our Lord and Master is all-seeing. The disciple feeds on the Guru; out of love for bread, he comes to dwell in his home. If one were to live and eat for hundreds of years, that day alone would be auspicious when he recognizes his Lord and Master. Beholding the sight of the petitioner, compassion is not aroused. No one lives without give and take. The king administers justice only if his palm is greased. No one is moved by the name of God. O Nanak, they are human beings in form and name only; by their deeds they are dogs—this is the command of the Lord’s Court. By Guru’s grace, if one sees himself as a guest in this world, then he gains honor in the Court of the Lord. (SGGS, p. 349)
Thereafter, Guru Baba uttered a shlok.
We are good at talking, but our actions are bad. Mentally, we are impure and black, but outwardly, we appear white. We imitate those who stand and serve at the Lord’s Door. They are attuned to the love of their husband, Lord, and they experience the pleasure of His love. They remain powerless, even while they have power; they remain humble and meek. O Nanak, our lives become profitable if we associate with them. (SGGS, p. 85)
On hearing the Shalok, Noorshah said, "You could be lured with wealth," and brought numerous types of valuables like diamonds, gems, gold, rupees, cents, cloth, etc. Whatever was valuable was brought before the Guru, who prayed, "Please make something out of it.” Guru Baba said, "Mardana, play the rebec." He sang a hymn in Rag Tilang.
"O foolish and ignorant soul-bride, why are you so proud? Within the home of your own self, why do you not enjoy the love of your Lord? Your husband, Lord, is so very near, O foolish bride; why do you search for Him outside? Apply the fear of God as the mascara to adorn your eyes, and make the love of the Lord your ornament. Then, you shall be known as a devoted and committed soul-bride when you enshrine love for your husband, Lord. What can the silly young bride do if she is not pleasing to her husband, Lord? She may plead and implore so many times, but still, such a bride shall not obtain the Mansion of the Lord’s Presence. Without the karma of good deeds, nothing is obtained, although she may run around frantically. She is intoxicated with greed, pride, and egotism and engrossed in Maya. She cannot obtain her husband, Lord, in these ways; the young bride is so foolish! Go and ask the happy, pure soul-brides: How did they obtain their Husband Lord? Whatever the Lord does, accept that as good; do away with your own cleverness and self-will. By His Love, true wealth is obtained; link your consciousness to His lotus feet. As your husband Lord directs, so you must act; surrender your body and mind to Him and apply this perfume to yourself. So speaks the happy soul-bride, O sister; in this way, the Husband Lord is obtained. Give up your selfhood and so obtain your Husband Lord; what other clever tricks are of any use? When the Husband Lord looks upon the soul-bride with His gracious glance that day is historic—the bride obtains the nine treasures. She who is loved by her husband, Lord, is the true soul-bride; O Nanak, she is the queen of all. Thus, she is imbued with His love, intoxicated with delight; day and night, she is absorbed in His love. She is beautiful, glorious, and brilliant; she is known as truly wise. (SGGS, p. 722)
Hearing this hymn, they fell at Guru Nanak’s feet and stood, putting cloth around their necks, and said, "How can we be redeemed? How can this pitcher be removed from the head?” Guru Baba said, "Calling God’s name (Wahiguru), you should remove the pitcher from her head. You will also be redeemed. Go on praying in God’s name. " They all fell on the Guru's feet and became the true God-seeker Sikhs.
Magic was rampant in Kamrup then. The magical conduct of these women has been recorded in various chronicles. Mohammad Kazim [25] gave a description of Assam in Asiatic Researches I, p. 181: “All the people in remaining India consider men and women of Kamroop magicians. They have the view that whosoever steps into Kamroop is targeted by their magic.”
Sujan Rai Bhandari writes in Khulastut Twareekh (pp. 54-55), originally written in 1696 (p. ix) [26], records the culture of Kamrup as under:
"The beauty of women of this place (Kamrup) is beautiful beyond appreciation as it sets the world on fire. They are experts in magic, mantra, and trickery and fix men in their houses in place of pillars, roofs, or planks. Though these men are alive, they do not dare to move. If these women wish, with the help of their magical powers, they can make men into animals or birds and create tails and ears like animals. They win over the men with attractive mantras. They also predict the increasing or decreasing rates of grains and whether the man is good or bad. They give birth to the children through cesarean operations and give details about various star positions... Their religion is different from Hindus and Muslims. Leaving the real mother, they marry the real sister. The meditators are called Wali and never go beyond his directions. As per custom, the men come into the darbar of women and give respect and pay obeisance. They have blackish features in general. [25]
SK Bhuyan [27] mentions in his ‘The Background of Assamese Culture' as follows:
“As Mardana entered the town, the local women converted Mardana into a lamb and tied him up under a roof. After the long wait for the return of Mardana, Guru Nanak himself left for the city to search for him. The magic women, among whom Noor Shah was the chief, were pleased to find Guru Nanak also in their net. They tried all tricks of magic on the Guru but failed. They realized that the Guru was a great saint and no ordinary person. Meanwhile, Guru Nanak went to Mardana and broke the thread from his neck. The magic spell broke, and Mardana turned into the original shape of a man. Noor Shah and the other women soon recognized their folly and fell at the Guru's feet and requested forgiveness, which he gave without reservation. [27]
Almost all the Janamsakhis mention magic in Kamrup. Bhai Bala Janamsakhi, edited by Surinder Singh Kohli, however, starts differently: “Age Karu des jai pae. Tan Mardana akhia ji, ih sahar tan hachha nazar anwda hai. Ithon kuchh khai aavan. …oh dovain sikh hoi Guru nanak de una de pichhe sangat hoi…” [28] Later the story is generally on similar lines, though the name Noorshah has not appeared in this Janamsakhi.
Bhai Vir Singh mentions in Guru Nanak Chamtkar [29] p. 232: The real name of Noor Shah was Padma. Her father’s name was Narinder Nath. A Muslim Sufi Noor Shah was an expert in magic. Narinder Nath and daughter were so impressed by him that they became his followers. When Noor Shah died, his seat was taken over by Padma. As a result, people started calling Padma Noor Shah.
Janam Sakhi B-40, edition by Piar Singh (2nd edition, 1989) [30], published by Guru Nanak Dev University, Amritsar, pp. 85-86, has also got the story of magic women on similar lines without naming the place as Kamroop and the name of the leader as Noorshah.
Other episodes, which are generally related to Kamroop, are ‘Meeting Kalyug,' 'Keed Nagar,' 'Keep Settled,' and 'Keep Uprooted.' These, as recorded in Puratan Janamsakhi Bhai Vir Singh, are translated below:
Meeting Kalyug: (Puratan Janamsakhi p. 79-82)
Baba (Guru Nanak) then proceeded from the place to a garden. By the divine orders, Kalyug came to waylay (the Guru) and made terrific shapes like a typhoon, blowing off the trees. Mardana got afraid and said, "We are stuck up in a barren land where there is no cloth even to cover our graves.” Guru Baba said, "Mardana! Don’t be impatient," Mardana replied. "I have grown up well till date; I have never seen such a horror which has come ever to us." The Kalyug then came as a fireball; the smoke was coming out from all four directions; all sides were soon covered by fire. Mardana covered his face and said, "It is not possible to live.” The Kalyug changed his shape further into water. Dark clouds spread around, and it started pouring rain, remaining away from Baba. Guru said, "Take out your face; get up and play the rebec. Mardana got up, played the rebec and Baba sang a Sabad in Rag Maru: “darpai dhart(i) akaas(u) nakhtra… Sangi Bhagat soh-h(i) darbara" (SGGS, p. 988). It meant that everyone, including the universal system and human beings of all kinds, is in fear. This fear is of God. Only God and those who love and worship Him are without fear.
Kalyug then took the shape of a demon and touched his head to the sky. As it came close, it got reduced in size. It finally came in the form of a man and stood with folded hands. Baba asked: “Who are you?” Kalyug said, "You do not know me. I am Kalyug. I have come to meet you since you are God’s minstrel.” He bowed before Baba and said, "Whatever you want, please take it from me, but be with me.” Baba enquired, “What powers have you?” Kalyug said, “I have got everything. If you wish, I can build temples of diamonds and stud them with jewels and paint with Sandal.” Guru Nanak sang a sabad in Sri Rag: “Moti t mandar oosrh(i)… avr(u) naahi thao." (SGGS, p. 14) It meant that all these values are worthless without the blessings of God. Hence, it is better to remember Him alone.
Kalyug then said, “I can convert earth to be made of diamonds and stud it with jewels. I can present the most beautiful women of Indra." Guru sang the next step, "Dharti t hire lal jadti….tera chit n aavai naau" (p. 14), meaning what is the worth of the earth of diamonds studded with jewels and beautiful women if one forgets to remember God’s Name? Kalyug then offered all types of spiritual powers (Ridhi-Sidhi), including travels to an unknown world, going millions of miles in a moment. The Guru again explained to him the worthlessness of all spiritual powers and told him to remember God’s Name alone. Kalyug offered to make him king, but Guru replied that there is no value of a king to him since he has already got the Divine Orders. It is better to remember God alone.” Kalyug fell at Guru’s feet and requested to know how he can be redeemed. Guru Nanak said, "Wherever my Sikh lives, he will always be redeemed." Kalyug fell at Guru’s feet again. Baba saw him off.
Keed Nagar: (Puratan Janamsakhi, pp. 83-84)
Guru and Mardana kept on going and reached Keed Nagar, the city of ants. All the trees and the nature around looked black. Mardana got afraid and said, “Let us go from here. We have never seen such a black world anywhere else. Guru Baba said, “Ants rule here, even when you cross a hundred jungles. They eat any newborn animal offspring or even the egg of a snake. They, however, will not come near you.” “Has anyone visited this area earlier?” Mardana inquired. Baba said, “A king with a large army came to this area…the story goes on how these ants defeated the king and his large army and subdued the king. " Baba then sang:
"The Lord could make even tigers, hawks, falcons, and eagles eat grass. Grass-eating animals are made to eat meat. He could make anyone follow any way of life. He could raise dry land from the rivers and turn the deserts into bottomless oceans. He could appoint a worm as king and reduce an army to ashes. All beings and creatures live by breathing, but He could keep us alive, even without the breath. O Nanak, as it pleases the True Lord, He gives us sustenance.’ (SGGS p.144)
Keep Settled and Be Uprooted
Leaving the jungle, they sat in a village, but the villagers did not allow them to stay and started joking. Guru Nanak sang, "Es kalio panj bhitio…..karta rakhe pat(i)," meaning that the people in this world have strange ways to change the meaning of any action to downgrade an individual. It is God alone who saves you from ignominy. They then left for another city. Folks there served them well. They stayed there for the night and moved ahead the next morning. Guru said, “This city will be uprooted and move away up to eight kos.” Mardana said, “It is strange justice in your court! Those who did not allow us to sit, you blessed to stay, and those who served you well, you punished with being uprooted.” Guru Baba said, “Mardana! If a person from a previous city goes to some other city, it will spoil others as well. If a person from this city goes to some other city, he will redeem and provide them good advice." Mardana said, "Whomsoever you wish, you redeem him.” Baba sang a hymn in Malar: “Khana peena, hasna, sauna ... Nanak rut(i) suhawi sai ban(u) naavai rut(i) kehi. (p. 1254) While enjoying eating, drinking, laughing, and sleeping, one forgets death. He forgets God and lives a worthless life. Man must meditate on the Lord… The best season is the one when one remembers God.”
Location of Guru Nanak’s visit to Kamroop
Redemption of magical women (Noorshah): Gyani Lal Singh Sangrur [31] considers this event to have happened at Dhanpur. Dr. Tarlochan Singh also follows the same line and states that this event occurred at Dhanpur. He also quoted Bhai Vir Singh and Gyani Gyan Singh to confirm his viewpoint. (p. 169) [32] Gyani Gyan Singh [33] mentions the location of Barchha Sahib at Dhanpur and a grave of Noor Shah to a village Kalar near Dacca. He also mentions Gohati, Gwalpada, and Damdama Sahib as the places connected with the visit of the Ninth Guru (p. 120) in Kamroop. Dr. Surinder Singh Kohli also mentions the place of this event as Dhanpur (p. 42) [34], but according to SK Bhuyan, “Guru Nanak, the father of the valiant community, had the bitter anguish of finding the brave Punjabi servant Mardana converted into a lamb before his very eyes by a woman of this country (Kamroop), who could as well reconvert the young man to his natural anatomical shape according to her personal and private needs. [35] All the Janamsakhis and other sources agree that this event occurred in Kamroop. Dhanpur is not in Kamroop; hence, it cannot be accepted at face value since only Gyani Gyan Singh has mentioned this originally, which appears to have been copied by others. Neither Gyani Lal Singh nor Dr. Tarlochan Singh visited the area. Even Bhai Vir Singh and Dr. Surinder Singh Kohli have not visited the area to verify. There is a Gurdwara at Dhubri commemorating Guru Nanak’s visit to the place. [36] This researcher has visited the Gurdwara at Dhubri twice, first in 1971 and later in 1988, and found a gurdwara commemorating Guru Nanak’s visit to the area near Gurdwara Guru Tegh Bahadur. The visit of Guru Nanak is thus confirmed. He might have visited the area around, including Khasi and Jaintia Hills adjoining Kamroop. Dr. Tarlochan Singh (p. 174) [37] and Dr Surinder Singh Kohli (Travels of Guru Nanak, p. 47) [38] agree that Guru Nanak visited Kamakhya in Gwahati and Hajo. Arjan Singh Mann writes: “After Dhubri, Guru Nanak visited Gauripore, Rangamati, Jogigompha, and Goalpara and then reached Kamakhya (Guwahati), where he stayed with the high priest for some time and left his message with him.” [39]
Map showing Khasi and jaintia hills areas marked in red
Dr. Kohli mentions that Guru Nanak also visited Khasi Hills (Travels of Guru Nanak). [40] The Khasi and Jaintia tribesmen follow the traditional matrilineal norm, wherein the Khun Khaddu (or the youngest daughter) inherits all the property and responsibilities for the family. In the Garo lineage system, the youngest daughter inherits the family property by default, unless another daughter is so named by the parents. She then becomes designated as 'nokna,' meaning 'for the house or home'. If there are no daughters, a chosen daughter-in-law (bohari) or an adopted child (deragata) comes to stay in the house and inherit the property. The Khasi and Jaintia (also called Syntengs) have the custom of ia raping, where the family adopts a girl from another family, performs religious ceremonies with the community, and she then becomes ka trai iing (head of the house).[41] Meghalaya has one of the world's largest surviving matrilineal culture. Since this is the only place where the matrilineal system existed at the time in India, and this being then part of Kamroop state, the event of Noorshah and other women most likely relates to these hills. The other three episodes however do not relate except the one of Keed Nagar, which can be related to Arunachal Pradesh where the jungles are so dense that they look black and the ants are in abundance. The other events have been found related to Lahore and other areas.
Visit to Kamakhya and Hajo temples:
In addition to Guru Nanak’s redemption of magical women or Noor Shah, he visited Kamakhaya, Guwahati, and Hojo in Kamroop and met Srimanta Sanker Dev at Dhubri [17]. He is said to have blessed Gaurjan and met Jhanda Badhi and redeemed Bhumia as well. Gyani Lal Singh of Sangrur mentions: “In Kamroop he told the priests: ‘It is ignorance and non-acceptance of God’s natural laws to sacrifice animals in front of idols to appease gods.'" He sermonized: The Mammon god attracts all gods and goddesses. The death, however, does not excuse anyone except those in the permanent service of The Lord.” (Gauri M.1) He further surmised, “If you worship the gods and goddesses, what will you ask from them and what will they give?” Having listened to these sermons, the ignorance of the priests was gone, and they became the worshippers of the Lord God (p. 70) [42]. In his notes he explains that the Kamakhya temple is in Guwahati. The same approach has been taken by Dr. Tarlochan Singh [43]. According to Dr. Kohli, Guru Nanak is said to have visited both the temples at Gauhati and Hajo. The purpose of the visit of Guru Nanak in this area was to dissuade the people from Shakti practices and put them on the right path, i.e., devotion towards all-pervading Brahman (p. 49) [44].
Meeting Sankar Dev:
According to Dr. Surinder Guru Kohli, “Guru Nanak met Sri Sankar Dev (1449-1569) at Dhubri, who had come from Barpeta. Both of them discussed the main points of their faith. Sankradeva’s faith is known as Eksarna Dharma, and his sect is called the Mahapursa sect. Eksarna Dharma lays emphasis on dasya aspect of the devotion to God…… He was greatly responsible for bringing peace and unity in the area by starting a religious movement of universal brotherhood through congregational prayer. Sankra Devi is said to have shaped the religious, social, cultural, and literary life of the province for the ages to come. [45] Dr. Suniti Kumar Chatterji, in his lecture on "The place of Assam in the history and civilization of India," says about the faith of Sankara Dev: During the long life, there were six contemporaries of Sankara Deva in the religious world of India: Chaitanya of Bengal (1485-1533), Vallabhacharya of Andhra and Vrajamandala (1479-1531), Kabir of Benaras (1398-1518), Nanak of the Punjab (1469-1539), and Tulsi Dasa of the United Provinces (1523-1623). Sankra Deva’s Eka-sarna Dharma, or Mahapursha sect as it is also called (because its leaders beginning with Sankra Deva were great men—Mahapursha by virtue not of birth but of faith in God—agreed more with the robust and manly path favored by Kabir and Nanak and later by Tulsi dasa: it was the path of a man’s straight- forward faith in the master, without his assuming the nature of a woman.” [46] A Gurdwara was constructed at the place where the Guru rested at Dhubri [47] Dr Tarlochan Singh also accepts that Guru Nanak and Sankra Deva met, but unable to state where and when. [48] The researcher carried out the comparative study of philosophy of Guru Nanak and srimant Sankar Dev. There appered to be no different between the philosophy of the two. It thus further firms up the point that the two met and met for a considerable time where the philosophies of the two were discussed in detail. While visiting Nazira near Sibsagar, in a recorded interview S. Satpal Singh and others stated that Nazira is so named because Guru Nanak and Srimanta Sankar Dev had discussions at the place. Hence the place was named as Nanak Zirah, meaning "discussion with Nanak. This Nanak zirah was gradually modified as Nazira. Also in another recorded interview to the rsearcher Pandit Ram Saran Das of Paras Ram Kund Arunachal Prasdesh told that “It is well known that Guru Nanak, along with Srimant Sankar Dev, came to Parsu Ram Kund on the fair of Makar Sankranti.” Dr Arjan Singh Mann also writes that Guru Nanak visited Saidiya and Malinithan. This researcher has also been told of the visit of the Guru to Saidya and Malinithan while coming from Menchukha and Tuting Gelling along the Siang River in Arunachal Pradesh, then a part of Assam.
This researcher has been in the areas of Assam, Kamroop and North Bengal from 1970-1972 and 1985-1992 and has been researching Guru Nanak’s travels to these areas. He has visited Dhubri, Guwahati, Kamkhya temple, Hajo in Kamroop and a number of places in Assam, including Nazira near Sibsagar and Brahmkund (Parsu Ram Kund). He has seen Sankra Deva’s followers visiting Gurdwaras in Assam on the occasion of the birthday of Guru Nanak. When asked about the reason for their visit, they told the researcher: “We come here to celebrate the birthday of our Guru Bhai. Guru Nanak was Guru Bhai of Sankra Deva.”
At Dhubri, there used to be a huge hillock on the bank of Brahamputra river. The Guru is said to have meditated here and held discussions with Shri Sankardeb, an acknowledged religious leader of Assamese of the period. Gurudwara Damdama Sahib is reminiscent of the Guru's visit to this place. Sri Sankardeb's (1449-1569) name is a household word in Assam. He was Born at Bardoa village of Nowgong and was brought up according to Hindu traditions. He came in contact with sages on a pilgrimage, and his mental makeup got transformed for the search of the ultimate truth. His life history and basic principles of thought process are very akin to Guru Nanak Dev's.²
He lived the life of a householder and stood for truth. He opposed all meaningless rituals and ceremonies of the time. He preached a simple faith. The cardinal power in his faith is the chanting of the name of God. According to him, the worship of many gods and goddesses is unnecessary, as the same Supreme Soul exists in all beings. There can be no two classes of touchables and untouchables. Devotion and not salvation is the aim of human life. 3
These principles known to Assamese as Eksarana Dharma seemed to have been embedded in him during the discussions with Guru Nanak at Dhubri. The followers of Sri Sankardeb, known as the Mahapursh sect, to this day consider Guru Nanak as 'Guru Bhai' of Sri Sankardeb and attend religious functions in various Gurudwaras held in honour of Guru Nanak. A detailed paper of Guru Nanak and Srimanta Shankardev's life and philosophy is given separately
Dhubri was later visited by Guru Tegh Bahadur, where he brought a settlement between Raja Ram Singh, a general of the Mughals, and King Chakardhawaj Singh of Assam.
From Dhubri Guru Nanak proceeded towards Guwahati through Gauripore, Rangamati, Jogigompha, and Goalpara.
At Kamakhaya, the famous temple of Guwahati, he stayed with 'Punjabi Panda' and held discussions with various pandits, including the head priest. According to Punjabi Panda, Old Wahis of Punjabi Panda had a mention about Guru's visit but were destroyed in a fire at his house. Now records are available only from the nineteenth century onwards.
There are two different views about the legend of Mardana's conversion to a lamb. While some writers attribute this to a place named Dhanpur (near Dacca), now Bangladesh, Dr. Tarlocahn Singh relates this inidence to Guwahati. According to him Mardana was made a lamb by Noor Shah at Guwahti. Mardana, eager to see the town, proceeded alone after taking permission from Guru Nanak. At that time Guwahti was said to be ruled by a queen. An indication tothis is available in "The Background of Assamese Culture" by S.K. Bhuyan as follows.
"A state is stated to have existed in a certain part of the country inhabited only by women, governed by a woman ruler with the help of women ministers and soldiers and any male stranger unknowingly steppping into it was sapped to death." Sujan Rai mentions the prevalence of magic in Kamrup stating as follows, " The women of this place are extremely beautiful. They are expert in magic. They make roofs and pillars of the houses with the human bodies. These men can breathe but cannot move due to the spell of magic. These women turn men to sheep, tigers, animals, or birds. Tail and ear appear on human bodies like animals. These women can win anyone's heart with magic."
As Mardana entered the town, the local women converted Mardana into a lamb and tied him up under a roof. After the long wait for the return of Mardana, Guru Nanak himself left for the city to search for him. The magic women, among whom Noor Shah was the chief, were pleased to find Guru Nanak also in their net. 6
They tried all tricks of magic on the Guru but failed. They realised that the Guru was a great saint and no ordinary person. Meanwhile, Guru Nanak went to Mardana and broke the thread from his neck. The magic spell broke and Mardana turned into the original shape of a man.
Noor Shah and the other women soon recognised their folly and fell at Guru's feet and requested for forgiveness which he gave without reservation. He established a place for religious meetings and prayer (Dharamsal) at Guwahati and proceeded towards Hajo, another Hindu religious centre. He visited Matsayadhavaj, where a temple exists in honour of Lord Vishnu. Mardana Kund and Bala Kund commemorate Guru's visit to this place. 7
From Hajo and Matsayadhwaj, Guru Nanak proceeded to Tashigonzong (Bhutan) on his way to Lhasa (Tibet). On return from Tibet, through Arunachal Pradesh, he proceeded to Saidya and attended the fair at Brahma Kund. After religious discussions at Brahmankud, the Guru proceeded to Walong and held discussions with the Lama there. From there, he returned to Assam and visited Tinsukhia, Dibrugarh, and Sibsagar.
The researcher has the recorded statements of the people from these areas who have been confirming that Guru Nanak visited Kamroop and Assam along with Shankra Deva. The researcher found the striking similarity in the teaching of the two. However in view of lack of substantial primary or secondary evidence or confirmation by local legends meeting of the both cannot be confirmed. The salient points found in Srimanta Sankradeva’s extensive writings, which have philosophical bearing are summarized in the book Mahapursha Srimanta Sankradeva by Dr Sanjib Kumar Barakakoti, 2005, p.32 [49] as under:
1. Brahma is the Supreme Truth.
2. Brahma and Iswara (God) are the same.
3. Brahma or Iswara is there in every thing.
4. Iswara and His creations are not different.
5. Jivas (creatures) are a component of God. The former constitutes the body of the latter.
6. The creation is temporary but not exactly unreal, as it is a projection of God. So it cannot be ignored.
7. Maya (illusion) is an act of God, and its influence can be avoided by the grace of God.
8. One becomes God as one realizes the identity of God and the five elements.
A comparative table of teachings of Shankar Deva and Guru Nanak’s philosophy is given below:
2. Legends recorded by visitors to and from Assam
3. Research by various scholars
4. Landmarks and other circumstantial evidence connected with Guru Nanak and his Companions
Different versions of Janamsakhi Bhai Bala are as under:
1. Puratan Janamsakhi
2. Sach Khand Pothi of Meharban
3. Janamsakhi B-40
4. Gian Ratnavli by Bhai Mani Singh
Various Janamsakhis on Guru Nanak’s travels to Kamrup are as under:
1. Manuscript versions of Puratan Janmsakhi: The earliest versions in manuscript are of (a) 1701 AD, available in Moti Bagh, Rajbhavan Pustaklya, Patiala, whose copy is available in (b) Sikh Reference Library, Sri Amritsar (Ms 5462). Other versions are a copy of (c) 1734 AD with Shamsher Singh Ashok, (d) a copy of 1757 AD with Baba Kuldip Singh Bedi of Batala, and (e) a copy of 1772 AD (Ms No. 2310) in Khalsa College, Amritsar, and in Bhasha Vibhag Punjab, Patiala, Ms 164.
2. Printed versions of Puratan Janamsakhi of Survey of India Press, Dehradun (1885 AD); MA Macullife (1885) Gulshan Punjab Press, Rawalpindi; Khalsa Samachar Press, Amritsar (1959)
3. Other Janamsakhis include (a) Janam Sakhi Sodhi Meharban (2 Vols), Khalsa College, Amritsar, 1963-69 AD; and Janam Sakhi Padia Mokha, also called Bhai Bala Ms, with Shamsher Singh Ashok. These Janamsakhis are found in print, edited by Dr Kirpal Singh, Dr Surinder Singh Kohli, Shamsher Singh Ashok, Bhai Vir Singh, Dr. Piar Singh etc.
Kirpal Singh (Dr.) (ed.) Janamsakhis in Janamsakhi Prampara, published by Punjabi University, Patiala, containing edited versions of Puratan Janamsakhi (Janamsakhi Walaitwali), Janam Sakhi Bhai Bala, Janam Sakhi Meharban (Sach Khand Pothi and Pothi Har Ji), and Janamsakhi Bhai Mani Singh (Gian Ratnawali), is the most read. Puratan Janamsakhi, edited by Bhai Vir Singh and later by Shamsher Singh Ashok, however, remains to be the most reliable and has been referred to in addition to the other Janamsakhi versions contained in Dr. Kirpal Singh's Janasakhi Prampara for comparison purposes wherever required.
Janamsakhis are considered the closest records of the life events of Guru Nanak. As regards the visit of Guru Nanak to Kamroop, these Janamsakhis are unanimous in Guru Nanak’s visit to Kamroop, though they are vague about the date and time, places, events, and persons visited by Guru Nanak. They being the oldest source of Guru Nanak’s life and travels help us with some information about events and their possible location and individuals involved.
The most discussed episode from these Jansakhis is that of magic women of Kamroop. There are two different views about the legend of Mardana's conversion to a lamb by magic by these women. Some writers attribute this to a place named Dhanpur (near Dacca), now Bangladesh, while Dr. Tarlocahn Singh relates this incidence to Guwahati. According to him, Mardana was made a lamb by Noor Shah at Guwahati. Mardana, eager to see the town, proceeded alone after taking permission from Guru Nanak. At that time, Guwahati was said to be under the administration of a queen. The sequence of events is generally the same in all these Janamsakhis with a few differentiating frills here and there.
Here is an example of Guru Nanak’s meeting with the magical women as recorded by Vir Singh Noor Shah Nistara in Puratan Janamsakhi, edited by Bhai Vir Singh (2006, pp. 74-79) [19], described briefly in Sadhukdia and then translated below as an example:
Noor Shah Nistrara: Tab kauru des ai nikle. Tab(i) is din mardane nu bhukh lagi tan mardane kahia, ‘Ji patshah! hukam hovai tan sahar vich jaee.” Tab, babe Kahia, ‘Mardana! ih Kavroo des hai tiria raj hai, tun jana hai tan jah.''Tb Mardan uth gaia, jai kar ek treemat de dar(i) khada hoa. Os bulai lia, Puchhiaos. Khane kau laga mangan. Tab us, Treemat, and Bulaia. Jan andar gaia tab(i) dhaga bann(i) kar(i) medha kar(i) Baithlaia. Bann (i) kar pane nun gaee. Tab (i) Guru Nanak ohu puchhee, Aakhia: "Asada aadmi ithe aia hai?" Tab(i) us(i) kahia: “Ithe koi nahi aaia, Dekh lai."Tab Babab Bolia Slok(u). Kalr(u) kia vanjaaria jhungai musk(u) mangen. Amla bajhu Nanaka kio kar(i) khasm(i) milen(i). Tab (i) uske sir upar (i) ghada raha, utra nahi. Kood(i) ka sadka lai fire. Tab(i) Noorsha(i) nun khabar hoee, jo wk(u) aisa mantarvaan aia hai, jo sir te ghada nahi utarda. Tab (i) Noorsah(u) hukam(u) keeta: “Jo koi sahr(i) vich mantravan hai, so rehna naahi.” Tab(i) Noorsah bhi mantar jantar kar(i) kar(i) thakee, kichhu hovai naahi, tan Hukm(u) keetos(u) “so gunh(u) paia. Muh talai kar rahi.………Tab(i) Guru ki pairi ai paeea. Gal vich palla pai kar(i) khadiya hoiya. Aakhan lagian: “Asadi gat(i) kio kar(i) hoavai? Ate is kiaoh, Sirhu utrai? Tab(i) Guru Babe aakhia: "Wahiguru karikai is diohn sirhon ghada utarh(u). Ate tusadi bhi gat(i) hovegi, tusi Guru Guru japh(u) tab(i) Oh(u) ai pairee paian: naon dhreek zsikhnian hoian. Bolh(u) wahiguru. (pp. 74-79)
“They came to Kauru (Kamrup) state. One day Mardana (Guru Nanak’s companion) felt hungry. Mardana said, "O Lord! If you permit, I shall go to the city.” Guru Nanak said, “O Mardana! This is Kavroo (Kamroop). This is ruled by women. If you wish, you can go.” Mardana went and stood before the house of a woman. The woman called and asked the reason for his standing. He asked for food. The woman called him in. As he entered, the woman put a thread around his neck and tied him like a he-sheep. She went to bring water from an outside source. Baba (Guru Nanak) had an insight and found Mardana tied like a sheep. Baba came to the place. Seeing Baba Mardana started bleating. By then the woman returned after bringing a pitcher of water. Guru Nanak asked, "Has our man come here?” She said, "No! No one came here. Check yourself.”
Baba uttered, "The trader women of barren land ask for fragrance for free. Without good deeds, how can they get their husbands?”
At this, the pitcher got stuck on the woman's head; it could not be brought down. She carried it on her head due to her falsehood. Noorshah (their leader of the area) was informed. An expert magician has come. The pitcher from the head (of the woman) has got stuck; it cannot be brought down. Noorshah ordered, "Whosoever is an expert magician in the city must not stay back’. Wherever expert magicians were in the city, they all came with their magical powers. Some came on a tree, some came on a lion's skin, some came on the moon, some came on a wall, some brought a garden along, and some came beating the drum. Everyone tried to mesmerize in her own way by tying threads around. Baba saw Mardana tied. Mardana also bleated. Baba laughed and said, "O Mardana! Bow down saying the Lord's Name (Wahiguru).” The thread broke. Guru Nanak gave a rebec to Mardana and asked him to play the rebec. Mardana played the rebec. Guru Nanak sang Wadhans M:1
The virtuous bride ravishes and enjoys her husband, Lord; why does the unworthy one cry out? If she were to become virtuous, then she too could enjoy her husband, Lord. My husband Lord is loving and playful; why should the soul bride enjoy any other? If the soul-bride does good deeds and makes her mind the thread, she obtains the jewel, which cannot be purchased for any price, strung upon the thread of her consciousness. I ask, but I do not follow the way shown to me; still, I claim to have reached my destination. I do not speak with You, O my Husband Lord; how then can I come to have a place in Your home? O Nanak, without the One, there is no other at all. If the soul-bride remains attached to you, then she shall enjoy her husband, Lord.
There was no answer (from the magic women). Noorshah was accordingly informed that no magic works. Noorshah was the leader of all the magicians. The number of her followers came along with writing on papers. They started their magic tricks. Guru Nanak then sang the hymn in Raag Soohi Kuchajji.
I am ungraceful and ill-mannered, full of endless faults. How can I go to enjoy my husband, Lord? Each of His soul-brides is better than the rest—who even knows my name? Those brides who enjoy their husband, Lord, are very blessed, resting in the shade of the mango tree. I do not have their virtue—who can I blame for this? Which of Your Virtues, O Lord, should I speak of? Which of Your names should I chant? I cannot even reach one of Your virtues. I am forever a sacrifice to You. Gold, silver, pearls, and rubies are pleasing. My husband, Lord, has blessed me with these things, and I have focused my thoughts on them. Palaces of brick and mud are built and decorated with stones; I have been fooled by these decorations, and I do not sit near my husband, Lord. The cranes shriek overhead in the sky, and the herons have come to rest. The bride has gone to her father-in-law’s house; in the world hereafter, what face will she show? She kept sleeping as the day dawned; she forgot all about her journey. She separated herself from her husband, Lord, and now she suffers in pain. Virtue is in You, O Lord; I am totally without virtue. This is Nanak’s only prayer: You give all Your nights to the virtuous soul-brides. I know I am unworthy, but isn’t there a night for me as well? (SGGS, p. 762)
Guru Nanak came in ecstasy. Noorshah tried every spell; nothing happened. Guru Nanak asked: “Have you agreed to the crime?” She kept her head down. All the drums stopped and started dancing on the hymn. Guru Nanak said, "Mardana! Play the rebec and sing in Aasa Raag.
The urges of the heart are like cymbals and ankle bells; the drum of the world resounds with the beat. Naarad dances to the tune of the Dark Age of Kali Yuga; where can the celibates and the men of truth place their feet? Nanak is a sacrifice to the Naam, the Name of the Lord. The world is blind; our Lord and Master is all-seeing. The disciple feeds on the Guru; out of love for bread, he comes to dwell in his home. If one were to live and eat for hundreds of years, that day alone would be auspicious when he recognizes his Lord and Master. Beholding the sight of the petitioner, compassion is not aroused. No one lives without give and take. The king administers justice only if his palm is greased. No one is moved by the name of God. O Nanak, they are human beings in form and name only; by their deeds they are dogs—this is the command of the Lord’s Court. By Guru’s grace, if one sees himself as a guest in this world, then he gains honor in the Court of the Lord. (SGGS, p. 349)
Thereafter, Guru Baba uttered a shlok.
We are good at talking, but our actions are bad. Mentally, we are impure and black, but outwardly, we appear white. We imitate those who stand and serve at the Lord’s Door. They are attuned to the love of their husband, Lord, and they experience the pleasure of His love. They remain powerless, even while they have power; they remain humble and meek. O Nanak, our lives become profitable if we associate with them. (SGGS, p. 85)
On hearing the Shalok, Noorshah said, "You could be lured with wealth," and brought numerous types of valuables like diamonds, gems, gold, rupees, cents, cloth, etc. Whatever was valuable was brought before the Guru, who prayed, "Please make something out of it.” Guru Baba said, "Mardana, play the rebec." He sang a hymn in Rag Tilang.
"O foolish and ignorant soul-bride, why are you so proud? Within the home of your own self, why do you not enjoy the love of your Lord? Your husband, Lord, is so very near, O foolish bride; why do you search for Him outside? Apply the fear of God as the mascara to adorn your eyes, and make the love of the Lord your ornament. Then, you shall be known as a devoted and committed soul-bride when you enshrine love for your husband, Lord. What can the silly young bride do if she is not pleasing to her husband, Lord? She may plead and implore so many times, but still, such a bride shall not obtain the Mansion of the Lord’s Presence. Without the karma of good deeds, nothing is obtained, although she may run around frantically. She is intoxicated with greed, pride, and egotism and engrossed in Maya. She cannot obtain her husband, Lord, in these ways; the young bride is so foolish! Go and ask the happy, pure soul-brides: How did they obtain their Husband Lord? Whatever the Lord does, accept that as good; do away with your own cleverness and self-will. By His Love, true wealth is obtained; link your consciousness to His lotus feet. As your husband Lord directs, so you must act; surrender your body and mind to Him and apply this perfume to yourself. So speaks the happy soul-bride, O sister; in this way, the Husband Lord is obtained. Give up your selfhood and so obtain your Husband Lord; what other clever tricks are of any use? When the Husband Lord looks upon the soul-bride with His gracious glance that day is historic—the bride obtains the nine treasures. She who is loved by her husband, Lord, is the true soul-bride; O Nanak, she is the queen of all. Thus, she is imbued with His love, intoxicated with delight; day and night, she is absorbed in His love. She is beautiful, glorious, and brilliant; she is known as truly wise. (SGGS, p. 722)
Hearing this hymn, they fell at Guru Nanak’s feet and stood, putting cloth around their necks, and said, "How can we be redeemed? How can this pitcher be removed from the head?” Guru Baba said, "Calling God’s name (Wahiguru), you should remove the pitcher from her head. You will also be redeemed. Go on praying in God’s name. " They all fell on the Guru's feet and became the true God-seeker Sikhs.
Magic was rampant in Kamrup then. The magical conduct of these women has been recorded in various chronicles. Mohammad Kazim [25] gave a description of Assam in Asiatic Researches I, p. 181: “All the people in remaining India consider men and women of Kamroop magicians. They have the view that whosoever steps into Kamroop is targeted by their magic.”
Sujan Rai Bhandari writes in Khulastut Twareekh (pp. 54-55), originally written in 1696 (p. ix) [26], records the culture of Kamrup as under:
"The beauty of women of this place (Kamrup) is beautiful beyond appreciation as it sets the world on fire. They are experts in magic, mantra, and trickery and fix men in their houses in place of pillars, roofs, or planks. Though these men are alive, they do not dare to move. If these women wish, with the help of their magical powers, they can make men into animals or birds and create tails and ears like animals. They win over the men with attractive mantras. They also predict the increasing or decreasing rates of grains and whether the man is good or bad. They give birth to the children through cesarean operations and give details about various star positions... Their religion is different from Hindus and Muslims. Leaving the real mother, they marry the real sister. The meditators are called Wali and never go beyond his directions. As per custom, the men come into the darbar of women and give respect and pay obeisance. They have blackish features in general. [25]
SK Bhuyan [27] mentions in his ‘The Background of Assamese Culture' as follows:
“As Mardana entered the town, the local women converted Mardana into a lamb and tied him up under a roof. After the long wait for the return of Mardana, Guru Nanak himself left for the city to search for him. The magic women, among whom Noor Shah was the chief, were pleased to find Guru Nanak also in their net. They tried all tricks of magic on the Guru but failed. They realized that the Guru was a great saint and no ordinary person. Meanwhile, Guru Nanak went to Mardana and broke the thread from his neck. The magic spell broke, and Mardana turned into the original shape of a man. Noor Shah and the other women soon recognized their folly and fell at the Guru's feet and requested forgiveness, which he gave without reservation. [27]
Almost all the Janamsakhis mention magic in Kamrup. Bhai Bala Janamsakhi, edited by Surinder Singh Kohli, however, starts differently: “Age Karu des jai pae. Tan Mardana akhia ji, ih sahar tan hachha nazar anwda hai. Ithon kuchh khai aavan. …oh dovain sikh hoi Guru nanak de una de pichhe sangat hoi…” [28] Later the story is generally on similar lines, though the name Noorshah has not appeared in this Janamsakhi.
Bhai Vir Singh mentions in Guru Nanak Chamtkar [29] p. 232: The real name of Noor Shah was Padma. Her father’s name was Narinder Nath. A Muslim Sufi Noor Shah was an expert in magic. Narinder Nath and daughter were so impressed by him that they became his followers. When Noor Shah died, his seat was taken over by Padma. As a result, people started calling Padma Noor Shah.
Janam Sakhi B-40, edition by Piar Singh (2nd edition, 1989) [30], published by Guru Nanak Dev University, Amritsar, pp. 85-86, has also got the story of magic women on similar lines without naming the place as Kamroop and the name of the leader as Noorshah.
Other episodes, which are generally related to Kamroop, are ‘Meeting Kalyug,' 'Keed Nagar,' 'Keep Settled,' and 'Keep Uprooted.' These, as recorded in Puratan Janamsakhi Bhai Vir Singh, are translated below:
Meeting Kalyug: (Puratan Janamsakhi p. 79-82)
Baba (Guru Nanak) then proceeded from the place to a garden. By the divine orders, Kalyug came to waylay (the Guru) and made terrific shapes like a typhoon, blowing off the trees. Mardana got afraid and said, "We are stuck up in a barren land where there is no cloth even to cover our graves.” Guru Baba said, "Mardana! Don’t be impatient," Mardana replied. "I have grown up well till date; I have never seen such a horror which has come ever to us." The Kalyug then came as a fireball; the smoke was coming out from all four directions; all sides were soon covered by fire. Mardana covered his face and said, "It is not possible to live.” The Kalyug changed his shape further into water. Dark clouds spread around, and it started pouring rain, remaining away from Baba. Guru said, "Take out your face; get up and play the rebec. Mardana got up, played the rebec and Baba sang a Sabad in Rag Maru: “darpai dhart(i) akaas(u) nakhtra… Sangi Bhagat soh-h(i) darbara" (SGGS, p. 988). It meant that everyone, including the universal system and human beings of all kinds, is in fear. This fear is of God. Only God and those who love and worship Him are without fear.
Kalyug then took the shape of a demon and touched his head to the sky. As it came close, it got reduced in size. It finally came in the form of a man and stood with folded hands. Baba asked: “Who are you?” Kalyug said, "You do not know me. I am Kalyug. I have come to meet you since you are God’s minstrel.” He bowed before Baba and said, "Whatever you want, please take it from me, but be with me.” Baba enquired, “What powers have you?” Kalyug said, “I have got everything. If you wish, I can build temples of diamonds and stud them with jewels and paint with Sandal.” Guru Nanak sang a sabad in Sri Rag: “Moti t mandar oosrh(i)… avr(u) naahi thao." (SGGS, p. 14) It meant that all these values are worthless without the blessings of God. Hence, it is better to remember Him alone.
Kalyug then said, “I can convert earth to be made of diamonds and stud it with jewels. I can present the most beautiful women of Indra." Guru sang the next step, "Dharti t hire lal jadti….tera chit n aavai naau" (p. 14), meaning what is the worth of the earth of diamonds studded with jewels and beautiful women if one forgets to remember God’s Name? Kalyug then offered all types of spiritual powers (Ridhi-Sidhi), including travels to an unknown world, going millions of miles in a moment. The Guru again explained to him the worthlessness of all spiritual powers and told him to remember God’s Name alone. Kalyug offered to make him king, but Guru replied that there is no value of a king to him since he has already got the Divine Orders. It is better to remember God alone.” Kalyug fell at Guru’s feet and requested to know how he can be redeemed. Guru Nanak said, "Wherever my Sikh lives, he will always be redeemed." Kalyug fell at Guru’s feet again. Baba saw him off.
Keed Nagar: (Puratan Janamsakhi, pp. 83-84)
Guru and Mardana kept on going and reached Keed Nagar, the city of ants. All the trees and the nature around looked black. Mardana got afraid and said, “Let us go from here. We have never seen such a black world anywhere else. Guru Baba said, “Ants rule here, even when you cross a hundred jungles. They eat any newborn animal offspring or even the egg of a snake. They, however, will not come near you.” “Has anyone visited this area earlier?” Mardana inquired. Baba said, “A king with a large army came to this area…the story goes on how these ants defeated the king and his large army and subdued the king. " Baba then sang:
"The Lord could make even tigers, hawks, falcons, and eagles eat grass. Grass-eating animals are made to eat meat. He could make anyone follow any way of life. He could raise dry land from the rivers and turn the deserts into bottomless oceans. He could appoint a worm as king and reduce an army to ashes. All beings and creatures live by breathing, but He could keep us alive, even without the breath. O Nanak, as it pleases the True Lord, He gives us sustenance.’ (SGGS p.144)
Keep Settled and Be Uprooted
Leaving the jungle, they sat in a village, but the villagers did not allow them to stay and started joking. Guru Nanak sang, "Es kalio panj bhitio…..karta rakhe pat(i)," meaning that the people in this world have strange ways to change the meaning of any action to downgrade an individual. It is God alone who saves you from ignominy. They then left for another city. Folks there served them well. They stayed there for the night and moved ahead the next morning. Guru said, “This city will be uprooted and move away up to eight kos.” Mardana said, “It is strange justice in your court! Those who did not allow us to sit, you blessed to stay, and those who served you well, you punished with being uprooted.” Guru Baba said, “Mardana! If a person from a previous city goes to some other city, it will spoil others as well. If a person from this city goes to some other city, he will redeem and provide them good advice." Mardana said, "Whomsoever you wish, you redeem him.” Baba sang a hymn in Malar: “Khana peena, hasna, sauna ... Nanak rut(i) suhawi sai ban(u) naavai rut(i) kehi. (p. 1254) While enjoying eating, drinking, laughing, and sleeping, one forgets death. He forgets God and lives a worthless life. Man must meditate on the Lord… The best season is the one when one remembers God.”
Location of Guru Nanak’s visit to Kamroop
Redemption of magical women (Noorshah): Gyani Lal Singh Sangrur [31] considers this event to have happened at Dhanpur. Dr. Tarlochan Singh also follows the same line and states that this event occurred at Dhanpur. He also quoted Bhai Vir Singh and Gyani Gyan Singh to confirm his viewpoint. (p. 169) [32] Gyani Gyan Singh [33] mentions the location of Barchha Sahib at Dhanpur and a grave of Noor Shah to a village Kalar near Dacca. He also mentions Gohati, Gwalpada, and Damdama Sahib as the places connected with the visit of the Ninth Guru (p. 120) in Kamroop. Dr. Surinder Singh Kohli also mentions the place of this event as Dhanpur (p. 42) [34], but according to SK Bhuyan, “Guru Nanak, the father of the valiant community, had the bitter anguish of finding the brave Punjabi servant Mardana converted into a lamb before his very eyes by a woman of this country (Kamroop), who could as well reconvert the young man to his natural anatomical shape according to her personal and private needs. [35] All the Janamsakhis and other sources agree that this event occurred in Kamroop. Dhanpur is not in Kamroop; hence, it cannot be accepted at face value since only Gyani Gyan Singh has mentioned this originally, which appears to have been copied by others. Neither Gyani Lal Singh nor Dr. Tarlochan Singh visited the area. Even Bhai Vir Singh and Dr. Surinder Singh Kohli have not visited the area to verify. There is a Gurdwara at Dhubri commemorating Guru Nanak’s visit to the place. [36] This researcher has visited the Gurdwara at Dhubri twice, first in 1971 and later in 1988, and found a gurdwara commemorating Guru Nanak’s visit to the area near Gurdwara Guru Tegh Bahadur. The visit of Guru Nanak is thus confirmed. He might have visited the area around, including Khasi and Jaintia Hills adjoining Kamroop. Dr. Tarlochan Singh (p. 174) [37] and Dr Surinder Singh Kohli (Travels of Guru Nanak, p. 47) [38] agree that Guru Nanak visited Kamakhya in Gwahati and Hajo. Arjan Singh Mann writes: “After Dhubri, Guru Nanak visited Gauripore, Rangamati, Jogigompha, and Goalpara and then reached Kamakhya (Guwahati), where he stayed with the high priest for some time and left his message with him.” [39]
Map showing Khasi and jaintia hills areas marked in red
Dr. Kohli mentions that Guru Nanak also visited Khasi Hills (Travels of Guru Nanak). [40] The Khasi and Jaintia tribesmen follow the traditional matrilineal norm, wherein the Khun Khaddu (or the youngest daughter) inherits all the property and responsibilities for the family. In the Garo lineage system, the youngest daughter inherits the family property by default, unless another daughter is so named by the parents. She then becomes designated as 'nokna,' meaning 'for the house or home'. If there are no daughters, a chosen daughter-in-law (bohari) or an adopted child (deragata) comes to stay in the house and inherit the property. The Khasi and Jaintia (also called Syntengs) have the custom of ia raping, where the family adopts a girl from another family, performs religious ceremonies with the community, and she then becomes ka trai iing (head of the house).[41] Meghalaya has one of the world's largest surviving matrilineal culture. Since this is the only place where the matrilineal system existed at the time in India, and this being then part of Kamroop state, the event of Noorshah and other women most likely relates to these hills. The other three episodes however do not relate except the one of Keed Nagar, which can be related to Arunachal Pradesh where the jungles are so dense that they look black and the ants are in abundance. The other events have been found related to Lahore and other areas.
Visit to Kamakhya and Hajo temples:
In addition to Guru Nanak’s redemption of magical women or Noor Shah, he visited Kamakhaya, Guwahati, and Hojo in Kamroop and met Srimanta Sanker Dev at Dhubri [17]. He is said to have blessed Gaurjan and met Jhanda Badhi and redeemed Bhumia as well. Gyani Lal Singh of Sangrur mentions: “In Kamroop he told the priests: ‘It is ignorance and non-acceptance of God’s natural laws to sacrifice animals in front of idols to appease gods.'" He sermonized: The Mammon god attracts all gods and goddesses. The death, however, does not excuse anyone except those in the permanent service of The Lord.” (Gauri M.1) He further surmised, “If you worship the gods and goddesses, what will you ask from them and what will they give?” Having listened to these sermons, the ignorance of the priests was gone, and they became the worshippers of the Lord God (p. 70) [42]. In his notes he explains that the Kamakhya temple is in Guwahati. The same approach has been taken by Dr. Tarlochan Singh [43]. According to Dr. Kohli, Guru Nanak is said to have visited both the temples at Gauhati and Hajo. The purpose of the visit of Guru Nanak in this area was to dissuade the people from Shakti practices and put them on the right path, i.e., devotion towards all-pervading Brahman (p. 49) [44].
Meeting Sankar Dev:
According to Dr. Surinder Guru Kohli, “Guru Nanak met Sri Sankar Dev (1449-1569) at Dhubri, who had come from Barpeta. Both of them discussed the main points of their faith. Sankradeva’s faith is known as Eksarna Dharma, and his sect is called the Mahapursa sect. Eksarna Dharma lays emphasis on dasya aspect of the devotion to God…… He was greatly responsible for bringing peace and unity in the area by starting a religious movement of universal brotherhood through congregational prayer. Sankra Devi is said to have shaped the religious, social, cultural, and literary life of the province for the ages to come. [45] Dr. Suniti Kumar Chatterji, in his lecture on "The place of Assam in the history and civilization of India," says about the faith of Sankara Dev: During the long life, there were six contemporaries of Sankara Deva in the religious world of India: Chaitanya of Bengal (1485-1533), Vallabhacharya of Andhra and Vrajamandala (1479-1531), Kabir of Benaras (1398-1518), Nanak of the Punjab (1469-1539), and Tulsi Dasa of the United Provinces (1523-1623). Sankra Deva’s Eka-sarna Dharma, or Mahapursha sect as it is also called (because its leaders beginning with Sankra Deva were great men—Mahapursha by virtue not of birth but of faith in God—agreed more with the robust and manly path favored by Kabir and Nanak and later by Tulsi dasa: it was the path of a man’s straight- forward faith in the master, without his assuming the nature of a woman.” [46] A Gurdwara was constructed at the place where the Guru rested at Dhubri [47] Dr Tarlochan Singh also accepts that Guru Nanak and Sankra Deva met, but unable to state where and when. [48] The researcher carried out the comparative study of philosophy of Guru Nanak and srimant Sankar Dev. There appered to be no different between the philosophy of the two. It thus further firms up the point that the two met and met for a considerable time where the philosophies of the two were discussed in detail. While visiting Nazira near Sibsagar, in a recorded interview S. Satpal Singh and others stated that Nazira is so named because Guru Nanak and Srimanta Sankar Dev had discussions at the place. Hence the place was named as Nanak Zirah, meaning "discussion with Nanak. This Nanak zirah was gradually modified as Nazira. Also in another recorded interview to the rsearcher Pandit Ram Saran Das of Paras Ram Kund Arunachal Prasdesh told that “It is well known that Guru Nanak, along with Srimant Sankar Dev, came to Parsu Ram Kund on the fair of Makar Sankranti.” Dr Arjan Singh Mann also writes that Guru Nanak visited Saidiya and Malinithan. This researcher has also been told of the visit of the Guru to Saidya and Malinithan while coming from Menchukha and Tuting Gelling along the Siang River in Arunachal Pradesh, then a part of Assam.
This researcher has been in the areas of Assam, Kamroop and North Bengal from 1970-1972 and 1985-1992 and has been researching Guru Nanak’s travels to these areas. He has visited Dhubri, Guwahati, Kamkhya temple, Hajo in Kamroop and a number of places in Assam, including Nazira near Sibsagar and Brahmkund (Parsu Ram Kund). He has seen Sankra Deva’s followers visiting Gurdwaras in Assam on the occasion of the birthday of Guru Nanak. When asked about the reason for their visit, they told the researcher: “We come here to celebrate the birthday of our Guru Bhai. Guru Nanak was Guru Bhai of Sankra Deva.”
At Dhubri, there used to be a huge hillock on the bank of Brahamputra river. The Guru is said to have meditated here and held discussions with Shri Sankardeb, an acknowledged religious leader of Assamese of the period. Gurudwara Damdama Sahib is reminiscent of the Guru's visit to this place. Sri Sankardeb's (1449-1569) name is a household word in Assam. He was Born at Bardoa village of Nowgong and was brought up according to Hindu traditions. He came in contact with sages on a pilgrimage, and his mental makeup got transformed for the search of the ultimate truth. His life history and basic principles of thought process are very akin to Guru Nanak Dev's.²
He lived the life of a householder and stood for truth. He opposed all meaningless rituals and ceremonies of the time. He preached a simple faith. The cardinal power in his faith is the chanting of the name of God. According to him, the worship of many gods and goddesses is unnecessary, as the same Supreme Soul exists in all beings. There can be no two classes of touchables and untouchables. Devotion and not salvation is the aim of human life. 3
These principles known to Assamese as Eksarana Dharma seemed to have been embedded in him during the discussions with Guru Nanak at Dhubri. The followers of Sri Sankardeb, known as the Mahapursh sect, to this day consider Guru Nanak as 'Guru Bhai' of Sri Sankardeb and attend religious functions in various Gurudwaras held in honour of Guru Nanak. A detailed paper of Guru Nanak and Srimanta Shankardev's life and philosophy is given separately
Dhubri was later visited by Guru Tegh Bahadur, where he brought a settlement between Raja Ram Singh, a general of the Mughals, and King Chakardhawaj Singh of Assam.
From Dhubri Guru Nanak proceeded towards Guwahati through Gauripore, Rangamati, Jogigompha, and Goalpara.
At Kamakhaya, the famous temple of Guwahati, he stayed with 'Punjabi Panda' and held discussions with various pandits, including the head priest. According to Punjabi Panda, Old Wahis of Punjabi Panda had a mention about Guru's visit but were destroyed in a fire at his house. Now records are available only from the nineteenth century onwards.
There are two different views about the legend of Mardana's conversion to a lamb. While some writers attribute this to a place named Dhanpur (near Dacca), now Bangladesh, Dr. Tarlocahn Singh relates this inidence to Guwahati. According to him Mardana was made a lamb by Noor Shah at Guwahti. Mardana, eager to see the town, proceeded alone after taking permission from Guru Nanak. At that time Guwahti was said to be ruled by a queen. An indication tothis is available in "The Background of Assamese Culture" by S.K. Bhuyan as follows.
"A state is stated to have existed in a certain part of the country inhabited only by women, governed by a woman ruler with the help of women ministers and soldiers and any male stranger unknowingly steppping into it was sapped to death." Sujan Rai mentions the prevalence of magic in Kamrup stating as follows, " The women of this place are extremely beautiful. They are expert in magic. They make roofs and pillars of the houses with the human bodies. These men can breathe but cannot move due to the spell of magic. These women turn men to sheep, tigers, animals, or birds. Tail and ear appear on human bodies like animals. These women can win anyone's heart with magic."
As Mardana entered the town, the local women converted Mardana into a lamb and tied him up under a roof. After the long wait for the return of Mardana, Guru Nanak himself left for the city to search for him. The magic women, among whom Noor Shah was the chief, were pleased to find Guru Nanak also in their net. 6
They tried all tricks of magic on the Guru but failed. They realised that the Guru was a great saint and no ordinary person. Meanwhile, Guru Nanak went to Mardana and broke the thread from his neck. The magic spell broke and Mardana turned into the original shape of a man.
Noor Shah and the other women soon recognised their folly and fell at Guru's feet and requested for forgiveness which he gave without reservation. He established a place for religious meetings and prayer (Dharamsal) at Guwahati and proceeded towards Hajo, another Hindu religious centre. He visited Matsayadhavaj, where a temple exists in honour of Lord Vishnu. Mardana Kund and Bala Kund commemorate Guru's visit to this place. 7
From Hajo and Matsayadhwaj, Guru Nanak proceeded to Tashigonzong (Bhutan) on his way to Lhasa (Tibet). On return from Tibet, through Arunachal Pradesh, he proceeded to Saidya and attended the fair at Brahma Kund. After religious discussions at Brahmankud, the Guru proceeded to Walong and held discussions with the Lama there. From there, he returned to Assam and visited Tinsukhia, Dibrugarh, and Sibsagar.
The researcher has the recorded statements of the people from these areas who have been confirming that Guru Nanak visited Kamroop and Assam along with Shankra Deva. The researcher found the striking similarity in the teaching of the two. However in view of lack of substantial primary or secondary evidence or confirmation by local legends meeting of the both cannot be confirmed. The salient points found in Srimanta Sankradeva’s extensive writings, which have philosophical bearing are summarized in the book Mahapursha Srimanta Sankradeva by Dr Sanjib Kumar Barakakoti, 2005, p.32 [49] as under:
1. Brahma is the Supreme Truth.
2. Brahma and Iswara (God) are the same.
3. Brahma or Iswara is there in every thing.
4. Iswara and His creations are not different.
5. Jivas (creatures) are a component of God. The former constitutes the body of the latter.
6. The creation is temporary but not exactly unreal, as it is a projection of God. So it cannot be ignored.
7. Maya (illusion) is an act of God, and its influence can be avoided by the grace of God.
8. One becomes God as one realizes the identity of God and the five elements.
A comparative table of teachings of Shankar Deva and Guru Nanak’s philosophy is given below:
Sankra Deva | Guru Nanak |
Brahma is the supreme truth. | (a) God Himself is the Supreme Truth (Mool mantra, Japuji p.1) [50] (b) God was true in the beginning; He was true throughout the ages; He is true even now and true forever shall He be (Japuji Shalok, p.1) (c) True is the Lord: True is His Name (Japuji, p.2) |
Brahma & Iswara (God) are the same | (a) Brahma, Bisnu, and Mahesh are His form; all are the Creation of God. (p. 908) (b) Ishwar, Gorakh, Brahm, and Parvati are forms of the same God, the true Guide, and He is no different from them. (Japuji p.2 Step 5) |
Brahma or Iswara is there in everything. | (a) He is in everyone in the form of a soul. He pervades in all hearts (Malar p. 1273) (b) He is in everything in the form of Light (Dhanasri 663) (c) God’s Light is contained in all beings (Assa, p. 469) (d) The One God pervades everywhere. He alone dwells in every soul (Assa p. 354) (e) All are contained in One Lord and the One Lord pervades all (Ramkli p. 90). |
Iswara and His creations are not different. | (a) The only One God dwells in all (Ramkli 931) (b) Whom should I call second, when there is none other than God? He, the Immaculate One, alone pervades all (Gauri p. 223) |
Jivas (creature) is a component of God. The former constitutes the body of the latter. | (a) Everyone is created out of Him (Siri Rag p. 19). (b) God Himself made the body and put soul into it (Majh p. 138). (c) God abides within the body. He Himself is the Creator and Immortal (Maru 1026) (d) He Himself is the Creator and the Cause (Basant 1190) |
The creation is temporary but not exactly unreal, as it is a projection of God. So it cannot be ignored. | (a) Whatever you see is transitory (Siri Rag p. 21). (b) God created the world with the process of transmigration. (Malar 1283) |
Maya (illusion) is an act of God, and its influence can be avoided by the grace of God. | (a) Illusion has covered the entire world. (parbhati 1342)(b) God has created emotional attachment to maya; He Himself misleads us through illusion and doubt (SGGS, p. 67). (b) God is realised only through His Grace (SGGS, p. 1343) (c) By recognizing himself and by abiding therein, man rids himself of ego and desire. (p.57)(d) He who is graced by God attains Him. (Assa 468) |
One becomes God as one realizes the identity of God and the five elements. | (a) He who realizes himself identifies himself with the Supreme self. (Assa 421) (b) By recognizing the inner self, one becomes attuned to the formless one. (Assa 415) He who realizes his self comes to know the fundamental elements (Gauri, p. 224). |
Dr. Sanjib Kumar Borkakoti, in [50] Mahapurusha Srimanta Sankaradeva and Guru Nanak: A Comparative Study, agrees that:
“Similarities in the ideologies of both the saints make us strongly feel that they met each other, even though the hagiographies of both saints are silent on it. Such a meeting was certainly possible because Guru Nanak visited Assam in 1505. He also went to Sadiya and then up to Itanagar in Arunachal Pradesh during that visit. A meeting between the two saints took place on this visit, although it was not recorded in the hagiographies. Another earlier meeting was also possible during Srimanta Sankaradeva’s first pilgrimage in 1481-1493, when Guru Nanak was in the age period of 12-24 years. The fact that the Sikh Guru entered seriously into the realm of spiritualism almost after this time is a significant fact. Maybe that was why Guru Nanak came here in 1505 to meet Srimanta Sankaradeva again. This needs further research. The Sikhs of Assam firmly believe that such a meeting actually took place. It is also believed that the two saints discussed the way to counter the Tantric cult, which had led to moral decay in the society. The place of the meeting is generally believed by them to be Damdama Sahib at Dhubri, which we do not find tenable, as Srimanta Sankaradeva was staying at Bardowa at that time, busy with guiding his disciples and creating literary and cultural outputs, as well as managing the Bhuyan kingdom. He was also settling down with his second wife Kalindi, whom he had married two years ago in 1503. Moreover in the medieval period, inter-kingdom journeys were few and far between; in the case of a stalwart and erstwhile ruler (Shiromani Bhuyan) like Srimanta Sankaradeva, every major movement was certain to be duly recorded, Dhubri and Bardowa coming under separate kingdoms in those times. So the place of the meeting between the two saints was certainly Bardowa." [50]
The period of this meeting taken by Barakokti is 1505, but this researcher found the possibility of Guru Nanak visiting the area between 1515 and 1517 AD during his third itinerary to the Himalayas and beyond. During this period, Srimanta Sankardev had settled at Majuli near the Dibrugarh-Sibsagar area, and he had established good relations with Ahom kings, with his son-in-law having been appointed in Ahom court. The indications received by this researcher during his travels to Assam are that the meeting place was either at the Ahom capital or near it. Nazira, the earlier capital of Ahom Kings and the place claimed by the locals there to be the place of discussions of Guru Nanak and Srimanta Sankar Dev appears to be the reasonable claim. Srimant Sankar Dev and Guru Nanak would have travelled this part of Assam including Saidya and Parsu Ram Kund, together for a considerable exchange of thought. This theory and the new evidence thus need to be studied further.
Gaurjan
Gyani Gyan Singh's Twareekh Guru Khalsa, p. 87 [51] states that Rani Gorjan, queen of one of the states of Kamroop was the devout follower of Guru Nanak. Her grandson Raja Ram Rai became the Sikh of Guru Tegh Bahadur and he was blessed with a son by Guru’s blessings. The boy was named Ratan Rai. This Rattan Rai presented a white elephant and a Panchkala weapon; a combination of five weapons) to Guru Gobind Singh (Suraj Prakash 22, 46) Guru Kian Sakhian by Srup Singh Koshish, edited by Piara Singh Padam and Gyani Garja Singh, 1986, Kalam Mandir, Patiala, pp. 68-69 and 86-87 [52]). Based on Bhatt Wahis recorded by the Bhatts in Guru’s court, there is also the record as above. Dr. Surinder Singh Kohli mentions it is said that the queen of this area (Pragjyotishapura) became the disciple of the Guru. She was the grandmother of Raja Ram Deo, who became a disciple of Guru Tegh Bahadur. Her great-grandson Raja Rattan Deo came to Anandpur to pay his respects to Guru Gobind Singh. (p. 49) [53]
Guru Kian Sakhian by Srup Singh Koshish, edited by Piara Singh Padam and Gyani Garja Singh, 1986, Kalam Mandir, Patiala, pp. 68-69 and 86-87 states further: Raja Ram Singh battled with the Assamese for many years, and Raja won the battle in the beginning of 1726 AD. The Assamese king accepted defeat. Guru Tegh Bahadur got both parties to compromise. Raja Ram Singh created a mound on the bank of the Brahmaputra in honour of Guru Tegh Bahadur. Assam King Sugdeo requested and took Guru to his residence. Both the king and the queen welcomed the Guru with love and respect. The queen requested of the Guru politely, "Please bless me with an offspring." I do not have any other wish.” Guru Ji said, "You will give birth to a very fortunate son.” He took his ring and touched the queen’s head and said, “Dear queen! You will find the stamp of this ring on the head of your son. Name him Rattan Rai.” Guru took leave from the king and queen and returned to the camp of Raja Ram Singh.” (pp. 68-69) [54]
“Guru (Guru Gobind Singh) issued orders to Sikhs to come to Paunta to celebrate Deepawali. Receiving the Guru's orders, the sangat came from Delhi, Assam, Majha, Malwa, Doaba, Pothohar, Kabul, etc., with great vigor. From Assam came Ratan Rai, son of Sug Deo, along with his mother and uncle Ram Rai, bringing very valuable presents. Earlier, when Rattan Rai was just eleven years old, he came to Chak Nanaki along with his mother and father. At that time they had presented very valuable gifts. These included a weapon (Panch Kala) capable of performing five weapons, i.e., spear, beam, sword, pistol, and barchhi, changing from one weapon to another just by moving the handle. Another was a Parsadi elephant, which had a white lining from head to tail. It also included one sandalwood seat having four layers. In addition to this, a golden bowl, the head Kalgi, a bracelet of diamonds, and 101 golden Muhars were bowed before the Guru. (pp. 86-87) [55] This Panchkula is presently stated to be in the Baroda museum. [56] As stated above, Guru Nanak visited Dhubri, where a Gurdwara commemorates his visit. This Gurdwara was further sanctified by Guru Tegh Bahadur’s visit in 1710 AD [57] conforming to Guru Nanak’s visit to Kamroop as well.
Route of Travel to Kamrup
The route of travels to Kamrup given by Fauja Singh Kirpal Singh in Atlas Travels of Guru Nanak, Punjabi University Patiala, 1976, pp. 17 [58] from Benaras onwards is as follows:
“Benras-Chandrola, Sasarasm, Gaya-Patna-Hajipur-Mungheer-Bhagalpur-Kantnagar-Malda, from where he would have selected one out of the following: (a) Sher Shah Suri Marg led to Sunargaon via Maqsudabad and reached Dacca (b) He travelled north, passing through the present North Bihar and North Bengal, reaching Dhubri, the first important place in Kamrup visited by Guru Nanak. At Dhubri Guru Tegh Bahadur raised a platform in the hallowed memory of Guru Nanak’s visit. As this place is situated on the right bank of the Brahmputra River, the likelihood is that Guru arrived there from the west and not from the side of Dacca. Secondly, for a traveller desiring to tour the region of Assam, as the Guru was, the Dacca route was much longer, circuitous, and perhaps also unnatural. Thirdly, the northerly route is marked by many old historical gurdwaras bearing associations with Guru Nanak and Guru Tegh Bahadur. Fourthly, when later on Guru Tegh Bahadur proceeded to Assam, he, too, followed the northerly route. [58]
Janam Sakhi B-40 (ed. by Piar Singh, 1989) [30] narrates the story of Guru Nanak’s visit to Bhutan, “Sakhi Bhutant Des ki” at p. 124. Since Bhutan is touching the borders of North Bengal, Cooch Behar, and Kamrup, it is probable that Guru Nanak also visited Bhutan during his visit to Kamrup. Thus, the route through the north, passing through the present North Bihar and North Bengal, reaching Dhubri in Kamrup, is the most probable route, and he visited Bhutan during this route only.
Dr. Surinder Singh Kohli gives this probable route as being during his third journey when the Guru was travelling in Sikkim and Bhutan when he toured through some territory of North Bengal in Darjeeling, Jalpaiguri, and Cooch Behar District. [17]
This author, in his book Amazing Travels of Guru Nanak [30], has found the travel to Kamroop and beyond during Guru Nanak’s third itinerary (udasi) and the route to Kamroop from Sikkim and Bhutan as the most plausible. He has given the route of travels to Kamroop as under
Guru Nanak’s travels to the Himalayan region covered portions of East Punjab, Himachal Pradesh, Garhwal, Kumaon Hills (Uttaranchal), Kailash-Mansarovar, Tarai Region of Uttar Pradesh, North Bihar, Nepal, Sikkim via Tibet, Bhutan, Assam, Nagaland, Burma, Manipur, Mizoram, Bangladesh, Malaya, Indonesia, Bali, Thailand, Laos, Vietnam, China, Northeast Tibet, Ladakh, Kashmir, and North Punjab. This route is more or less the same as given out by Dr. Kohli. [17]
Guru Nanak's third itinerary to the Himalayan region is known as Sumer Udasi. This is also known as his travels to Kailash-Mansarover. Accounts of this journey are found recorded in 'Varan-Bhai Gurdas' in brief. Bhai Gurdas (1551-1639) [59] writes, "Baba (Nanak) viewed the utmost extremities of the nine regions of the earth. He then ascended Mount Sumer, where a company of Siddhs came into his contact. [59]
Sumer is the name of a legendary mountain that has been identified as Mount Kailash. This statement corresponds to the details of the Janamsakhi edited by Shamsher Singh Ashok [31], Dr Surinder Singh Kohli [17] and Dr Dalvinder Singh Grewal [60]
All the Janamsakhis have the records of Guru Nanak's visit to Mount Kailash/Sumer and to the adjoining areas. Janam Sakhi Bhai Bala has more details of this journey than other Janam Sakhis. Walait Waali Janam Sakhi records this journey under 'Uttar Khand Ki Udasi,' or 'Third Udasi.' The description of dress worn by Guru Nanak on this journey is as follows: "Skin in feet (animal skin shoes) and on head (animal skin head cover), complete body covered, and 'Tikka' (paste) of 'kesar' (vermillion) on forehead [61]." In this journey, his food was the flowers and fruits of a wild plant (akk) [62]. Accompanying him were Hassu Lohar (blacksmith) and Sihan Chhinba (tailor) [63].
Janamsakhi Meharban, written by Sodhi Meharban (1581-1640), gives the starting point of this Udasi as Sultanpur after Guru's discussions at Gorakh Hatri [64]. Janamsakhi Bhai Bala (stated to have been dictated by Bhai Bala) does not give dress or food habits of Guru Nanak. It states Bala and Mardana as his companions. [65] He gives the period of this Udasi to be after his visit to the West. All other Janam Sakhis describe this visit before his visit to the West. The start of this Udasi is given from Sultanpur. The places visited are given as Himachal, Sumer, Munafik Des, and various mountains, e.g., Hem, Sirdhar, Una, Koona, Meena, Seela, Eena, Ikhan, Girnar, and Ulak. There are also records of his visits to Asrapan, Chittagong, Bisihar Island, Brahampur, Plaksha-dweep, Silmila Dweep, Suwaranpur, Deogandhar, and Parsar Nama. [66]
Janam Sakhi B-40 (Piar Singh) gives details of the Guru's visit to Triya Das (Namrup) (pp. 85-6), Sumer (p. 86-91), Bhutan (p. 124-5), Kashmir (pp. 125-6), and Himachal (pp. 139-40) in that order. Bala and Mardana are depicted as his companions. This travel is shown after his visit to Mecca [67].
In Janam Sakhi, Bhai Mani Singh, a contemporary and devoted Sikh of Guru Gobind Singh, mentions that from Sri Lanka the Guru visited Kush Deep & Pushkar Dweep after leaving Jambu Dweep and visited Sumer thereafter. He also visited Meena Parabat. From Sumer, Guru Nanak went to Jammu. Kartarpur was established by him after Sumer Udasi, according to this Janamsakhi. His visit to North and East Asia is also covered under this Udasi [68].
Important sources in addition to the Janamsakhis, which give an account of Guru Nanak's Sumer Udasi, are as follows: -
(a) Bhai Behlo's Suchak Prasang: 'Bhai Behlo was a contemporary of Guru Arjan Dev. He died on 24 March 1706. '
(b) Baba Sarup Chand's Mahima Parkash' (Vartak).
(c) Parchian Sewa Das.
(d) Pracheen Panth Parkash by Rattan Singh Bhangu.
(e) Nanak Parkash, Twarikh Guru Khalsa, and Gurdham Parkash by Gyani Gyan Singh.
(f) Nanak Parkash by Bhai Santokh Singh.
(g) Guru Khalsa Twarikh by Gyani Lal Singh-Sangrur.
(h) Jeevan Charit, Guru Nanak Dev Ji, by the late Dr. Trilochan Singh.
(i)Travels of Guru Nanak by Dr. Surinder Singh Kohli.
(j) Atlas of Travels of Guru Nanak by Dr. Fauja Singh and Dr. Kirpal Singh.
Bhai Behlo Mentions Guru Nanak's visit to Sidh Matta, Nanak Matta, Kavroo Des (Kamrup), and Keet Raj (Bhil Nath) and Guru's meeting Madhur Bain, Develoot, Jhanda, Kamalnain, etc., as well as Siddhas at Sumer. His material source appears to have been Janamsakhi Bhai Bala. Mahima Praksh (Vartak) of Baba Sarup Chand (1741) also mentions Sumer and Nanak Matta, but no detailed accounts are given.
Parchian Sewa Dass recorded an account of Guru Nanak's visit to Sumer Parbat, meeting 84 Siddhas (including Gorakh Nath) and reciting Japji and Sidh Goshat at Sumer. This account too appears to have been extracted from Janamsakhi Bhai Bala.
Rattan Singh Bhangu Shahid (Pracheen Panth Prakash) also touches upon Guru Nanak's travels to the Himalayan region in 'Pahele Mahalle Ki Sakhi' and mentions Rikhikesh (Rishikesh), Gorakhmatta, Badri Nath, and Kedar Nath as the places having been visited by Guru Nanak. He does not mention Sumer or Kailash.
The account of the 'third itinerary' given by Gyani Lal Singh Sangrur in 'Guru Khalsa Twarikh' (first pub. 1940) (pp. 98-108) is more detailed and includes new places visited during this journey. These include Sultanpur, Kalanaur, Gurdaspur, Dasuha, Kotla, Triloki Nath, Ghumeran, Kangra, Jwala Ji Mandir, Rawalsar, Chamba, Kulu, Bijlian-Mahadev, Braham Kotli, Manikaran, Doon Teerath, Kahloor, Kiratpur, Nalagrah, Handoor, Panjore, Dhara-Teerath, Mahisar, Bushehar, Dehradun, Masoori, Chakrata, Kashi, Gomukhi-Ganga, Kahkadwal, Srinagar (Garhwal), Badri Narayan, Bhimkot Hills, Sumer Ranikhet, Garh Mukteshwar, Nainital, Gorakhmatta, Nanakmatta, Gorakhpur, Pauri, Kotdwar, Neemkhar, Ayudhia, Raniganj, Sitamarhi, Old Baksar, Kanchan-sanga, Janakpur, Chatar Nagar, Bagkshetar Teerath, Bhomri, Shivpur, Brahamkund, Lakhanpur, Laltaa-Patti, Tamlang, Aamlang, Tashi, Garu Kunbha, Askrode, Chumbhail Mountain Range, Tibet, Lake Mansarovar, Kailash, Yarkand, Ladakh, Bhatlasa, Jhankar-River-banks, Shorkot, Lusak, Gilgit, Askardu, River Shesnang, Lake Wooler in Sri Nagar, Bhadarwah, Manmeh (Manmahesh), Kular, Dhaulidhar Dalhouzi, Mankot, Trikaata, Vaishno Devi, Jammu, Parmandli Teerath, Chalaini, Jasrota, Madhopur, Sujanpur, Pathankot, Gurdaspur, Sultanpur, and Talwandi. The period given is from 15 Asu 1574, Bikrami, to 17 Kartik Sambat 1575, and the place of origin of Sumer Udasi is given as Kartarpur [69].
In Panth Prakash (pp. 59-62), Gyani Gyan Singh gives the names of places visited in Sumer Udasi (Uttar Khand Udasi) by Guru Nanak as follows: -
Kangra, Jawalamukhi, Kehloor, Kiratpur, Gorakhpur, Nanak-Matta, Gorakh-Matta, Nepal, Sikkim, Bhutan, Himalaya Ranges, Man-Mahesh, Ahi-la-Chen, Al-la-Chen, Lhasa, China, Kashmir, Punger Des, Vaishno Devi, Kachhar (Kamroop), Assam (Kamroop), Manipur, and Bangla (Bangla Desh) in the first Udasi (pp. 49-51). [70]
Accounts by Bhai Santokh Singh (1883), Bhai Gyan Singh, and Bhai Veer Singh generally follow Janamsakhi Bhai Bala. They, however, try to eliminate myths that affected the authenticity of the account.
Late Dr. Trilochan Singh (Jeevan Charit Guru Nanak Dev Ji) (1972). Dr. Surinder Singh Kohli (Travels of Guru Nanak) and Dr. Fauja Singh and Dr. Kripal Singh (Atlas of Guru Nanak Travels) are the other important researchers who have recorded the account of Guru Nanak's travels to the Himalayan region in detail.
If we analyze the available material, we find that:
(a) The earliest detailed account of Sumer Udasi is available in Janamsakhi Bhai Bala. Almost all the later writers follow the version given by him, discarding the myth elements as far as possible. The fact behind the acknowledgement of Bhai Bala's Janam Sakhi appears to be the prevalent belief that this Janamsakhi was recorded by Guru Angad
(1539-52), Guru Nanak's successor, on the dictation of Bhai Bala, acknowledged as the first Guru's associate. This claim has, however, been rejected by various researchers, who give more authority to Puratan Janamsakhi and Janamsakhi Meharban.
(b) Earlier accounts of Sumer Udasi do not record the correct period, places visited, and the people who met Guru Nanak during this Udasi. The dress and the food habits of
Guru Nanak is given only in Puratan Janamsakhi, which, in the absence of any other account, has to be given due credit.
(c) Generally all the Janamsakhis agree that 'Guru Nanak visited the Himalayan region after his first itinerary and before he went to Kamroop and East Asian countries. Sumer Udasi is not found properly linked with Guru's journey to Kamroop & East Asia clearly, though the period of Sumer Udasi is also stated as 12 years. In Janamsakhi Bhai Bala, it is mentioned that Guru Nanak visited Sumer after visiting all the islands (of East Asia).
The later researchers give out the following routes to Sumer:
(a) Punjab-Himachal Pradesh-Sumer-Kashmir-Punjab (Achal Vatala) (Atlas of Travels of Guru Nanak by Dr. Fauja Singh Dr. Kirpal Singh)
(b) Punjab-Himachal Pradesh-Uttarakhand-Kailash-Sumer-Nepal-Tibet-Sikkim-Bhutan and Kartarpur. Guru Nanak's journey to Kashmir and Ladakh is given in a different Udasi (Dr. Trilochan Singh's Jeevan Charit-Guru Nanak Dev).
(c) Punjab-Himachal Pradesh-Uttarakhand-Kailash (Sumer)-Mansarovar-North Eastern Uttar Pradesh-North Bihar-Nepal-Tibet-Sikkim-Bhutan-(Tarai Region)-China-Ladakh-Kashmir-Punjab. (Gyani Lal Singh Sangrur; Guru Khalsa Twarikh & Dr. Surinder Singh Kohli: Travels of Guru Nanak).
This researcher had the privilege of visiting most of the Himalayan region and Assam and obtained some information from Burma, Tibet, and China through sources and came to the conclusion that Guru Nanak's travels to the Himalayan region covered a portion of East Punjab-Himachal Pradesh-Garhwal-Kumaon Hills-Kailash-Mansarovar area-Tarai Region of Uttar Pradesh-North Bihar-Nepal-Sikkim (via Tibet)-Bhutan-Arunachal Pradesh-Assam-Nagaland-Burma-Manipur-Mizoram-Bangladesh-Malaya-Java-Sumatra-Bali-Thailand-Laos-Vietnam-China-Northeastern Tibet-Ladakh-Kashmir-Northern Punjab. This route is more or less the same as described by Dr. Surinder Singh Kohli.
Period of Guru Nanak’s visit to Kamrup:
In the Janamsakhi edited by Shamsher Singh Ashok [71], the period of visit to Kamroop given is after the first and second itineraries (udasis) in the year 1508 AD.
“Baba then started for other pilgrimage centers. He visited 68 pilgrimage centers like Ganga, Godavari, Gaya, Pirag, Gomti, Ayodhya, Dwarka, Jagan Nath, and Orissa and had the benefit of all these pilgrimages, including bathing in various rivers. Having visited the entire land, the true Guru Baba reached that part of the land on the corner of the sea where no men exist and the women rule. In the entire country, only the women earn and not the men. [98]
Shamsher Singh Ashok, p. mentions of giving seat to Jhanda badhi in Cachhar (Bisiar) desh in Samvat Bikrami 1565 (1508 AD) [72] but since the third itinerary is given from 1515 AD to 1517 AD, it is most probable that Guru Nanak visited Assam in late 1516 AD. This however has to be linked to the period of itineraries and the route adopted.
Since it is settled that Guru Nanak travelled to Kamrup and beyond in his third itinerary. The period of the third itinerary is given differently by different researchers:
(a) Gyani Lal Singh Sangrur gives this period to be between 15 Asuj 1574 Bikrami and 17 Kartik 1575 Bikrami. This period, according to English calendar, is from 1517 A.D. to 1518 A.D. [73]
(b) Dr. Surinder Singh Kohli gives this period as from 1514 AD to 1517 AD [74].
(c) Gyani Lal Singh Sangrur gives this Period to be from 1515 to 1517 A.D. [75]
d) S. Sahib Singh gives the dates as Samvat 1573 to 1575, i.e., 1516 to 1518 [76]
Similarly, other writers also differ about the total period. This is, probably, due to the uncertainty, which prevails over the distance and route covered and places visited.
Most of these writers include a journey to East Asia in their first journey, where the total period given is about 12 years. They also do not include Tibet and China in this Udasi. In case Guru Nanak visited the East in his Uttar or Sumer Udasi, the period taken has to be much longer, as is given in Janamsakhi Bhai Bala, where the sea journey itself took even more than one month to reach each island, and the Guru stayed on the island for months.
Janamsakhi Bhai Bala states that Guru Nanak went to Sumer after visiting Silmila Dweep and Suwaran Dweep [77]. Gyani Lal Singh Sangrur mentions that Guru Nanak went to China after Assam and Burma (Rangoon, Mandley) [78]. Dr. Surinder Singh Kohli states that it was about 1517 when Guru Nanak entered the provinces of China. He states that the route adopted by Guru Nanak included Nanking. [79]
In view of this information, it can be tentatively presumed that Guru Nanak visited East Asian countries after his visit to Assam. The time of the visit attributed to these areas has to be included in this itinerary. The start of this journey will have to be around the year 1514 or 1515 and completion in the year 1517 or 1518. To sum up we can safely deduce that:
(a) Guru Nanak completed his Sumer Udasi between 1514 and 1518 AD.
(b) He wore clothes made of skins as a protection from cold.
(c) He had Bhai Bala, Mardana, Sihan Chhimba, and Hassu Lohar as his companions.
(d) He started from Sultanpur and visited Himachal Pradesh, Uttar Khand, Sumer, Terai Regions of Uttar Pradesh, North Nagaland, North-West Burma, Manipur, Mizoram, Tripura, South East Bangladesh, Southern Burma, Malaya, Indonesia, Thailand, Laos, Vietnam, China, Tibet, and Kashmir before returning to Punjab.
The time of visiting Kamroop lies within this framework. Surinder Singh Kohli mentions two dates, i.e., 1505 AD [80], where he does not consider Guru Nanak’s travels further east. If we take his version of visiting Kamroop after Bhutan, the visit to Bhutan is cited as in 1515-16 [81]. This period is most probable and is taken as such.
References
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[2] Watters, Thomas, 1905; Davids, T. W. Rhys; Bushell, S. W, eds. On Yuan Chwang's Travels in India 2. London: Royal Asiatic Society. Retrieved January 29, 2013.
[3] K L Barua, Early History of Kamrup, pp. 1, 9, 11
[4] Peter Jackson, 2003, The Delhi Sultanate: A Political and Military History, P. 141, into the region of Assam the Muslims called Kamrup or Kamrud
[5] Guha, Amalendu, December 1983, "The Ahom Political System: An Enquiry into the State Formation Process in Medieval Assam (1228–1714)," Social Scientist 11 (12): 3–34, doi: 10.2307/3516963
[6] Sarkar, J N., 1990, "Koch Bihar, Kamrup and the Mughals, 1576–1613," in Barpujari, H K, The Comprehensive History of Assam: Medieval Period, Political II, Guwahati: Publication Board, Assam, pp. 92–103
[7] Sircar, D C., 1990, "Pragjyotisha-Kamarupa," in Barpujari, H K, The Comprehensive History of Assam I, Guwahati: Publication Board, Assam, pp. 59–171
[8] Wade, Dr John Peter, 1805, A Geographical Sketch of Assam" in Asiatic Annual Register, reprinted (Sharma 1972, p. 341)
[9] Beal, Buddhist Records of the Western World, Vol II, p. 195
[10] Hema Saraswati, 1990, ins Prahrada-carit, says that Durlabhanarayan was the unequaled king of Kamata-mandala (Neog 1990, p. 40)
[11] Gogoi 2002, p. 17
[12] "The invasion of Mughisuddin, though abortive, had shaken the Kamarupa kingdom. It was reorganized as a new state, 'Kamata' by name, with Kamatapur as capital. The exact time when the change was made is uncertain. But possibly it had been made by Sandhya (c. 1250-1270) as a safeguard against mounting dangers from the east and the west. Its control on the eastern regions beyond the Manah (Mnas River) was lax." (Sarkar 1992, pp. 40–41)
[13] Sarkar, 1990, p. 44
[14] History of Assam - Wikipedia
[15] Sircar, 1990, p. 171
[16] Kakati, Banikanta, 1953, Aspects of Early Assamese Literature (Gauhati University Press, p. 1. Gait E.A. A History of Assam. 1926. Calcutta and Shimla: Thacker & Co page 225
[17] Banikanta Kakati, Assamese: Its formation and development The Shans built their kingdom and consolidated their power in Eastern Assam with the modern town of Sibsagara as their capital and brought the whole tract down to the border of the modern district of Kamrup permanently under their sway. It was towards the close of their reign that modern Kamrup came within the compass of the Shan rule.
[18] Surinder Singh Kohli, 1997, Travels of Guru Nanak, Punjab University, Chandigarh, Third edition, p.44, 46-47
[19] Shamsher Singh Ashok (ed.), 1969, Puratan Janamsakhi, Shiromani Gurdwara Committee, Amritsar, p. 200 quotes 1508 AD as the year of the visit of Guru Nanak to Kachhar, then a part of Kamrup.
[20] Acharya NN, 1996, A Brief history of Assam, New Delhi, p.42
[21] Arup Jyoti Das, 2009, Kamtapur and the Koch Rajbanshi imagination, Montage Mada, p.54)
[22] Nath D, 1989, History of Koch Kingdom, 1515-1615, Delhi, pp. 27-28).
[23] Bhai Vir Singh, 2006, Noor Shah Nistara in Puratan Janamsakhi, pp. 74-79.
[24] Ibid.; Noor Shah Nistara. Hymns from Sri Guru Granth Sahib, Shiromani Gurudwara Parbandhak Committee, Sri Amritsar (SGGS). Sri Guru Granth Sahib has been translated by Singh Sahib Sant Singh Khalsa, MD, & transliteration done by Kulbir Singh Thind, MD. Database making, sentence-by-sentence text arrangement, conversion to Unicode, formatting, etc. are also done by Kulbir Singh Thind, MD.
[25] Mohammad Kazim wrote in Description of Assam and wrote in Asiatic Researches I, p. 181, as quoted by Trilochan Singh (Dr.) in Jeevan Charit Guru Nanak Devji, p. 172.
[26] Sujan Rai Bhandari, 1972, Khulastut Twareekh (Punjabi version), Punjabi University Patiala (pp. 54-55), originally written in 1696 (ix).
[27] Bhuyan, SK Dr. 1968. Tunkhungia Buranji or A History of Assam (1681–1826). p. 199
[28] Surinder Singh Kohli (Dr.) (ed.). 1990, Janamsakhi Bhai Bala, Punjab University Publication Bureau, Chandigarh, Second edn., pp. 152-153.
[29] Bhai Vir Singh, Guru Nanak Chamtkar, second edn., p. 232
[30] Piar Singh, 1989, B-40 Janamsakhi Sri Guru Nanak Dev Ji, Guru Nanak Dev University, Sri Amritsar, p.12
[31] Gyani Lal Singh Sangrur; Guru Khalsa Twareekh, 1955 (3rd edn), p. 68
[32] Dr Tarlochan Singh, p. 69
[33] Giani Gian Singh, 2002 (reprint), Gurdham Sangreh, Dharam Parchar Committee Sri Amritsar, pp. 40, p. 120.
[34] Dr Surinder Singh Kohli, Travels of Guru Nanak, p. 42
[35] SK Bhuyan,
[36] Jasbir Singh Sarna and Daljit Singh Bedi, 2013, Gurdwara Mahan Kosh, Shiromani Gurdwara Prabandhak Committee, p. 246).
[37] Dr Tarlochan Singh, 69
[38] Dr Surinder Singh Kohli, 47
[39] Dr. Arjan Singh Mann, 1959, Guru Tegh Bahadur and Assam Pradesh, Sikh Publishing House, New Delhi, p. 170.
[40] Dr Surinder Singh Kohli, Travels of Guru Nanak, 49
[41] Philip Richard Thornhagh Gurdon, 1914, The Khasis at Google Books, McMillan & Co., 2nd Edition, pp 85-
[42] Gyani Lal Singh, Sangrur, p. 86
[43] Tarlochan Singh (Dr.), p.160
[44] Surinder Singh Kohli (Dr.), p. 42
[45] Surinder Singh Kohli, Travels of Guru Nanak, p. 46
[46] Suniti Kumar Chatterji, 1955, “The place of Assam in the history and civilization of India," Banikanta Memorial lectures, 1954, published by University of Gauhati (G. DS. Press Madras)
[47] Surinder Singh Kohli, Travels of Guru Nanak, p. 47.
[48] Dr. Tarlochan Singh, Jeevan Chrit Guru Nanak Dev Ji, p. 173.
[49] Arjan Singh Mann,
[50] Dr Sanjib Kumar Barakakoti, 2005, Mahapurusha Srimanta Sankradeva, Bani mandir, Dibrugarh, Guwahati, in Ujjal Hazarka, Bani Mandir, Chandrakanta Hazarika Path, New Market, Dibrugarh, p.32
[51] Dr Sanjib Kumar Borkakoti, [75] Mahapurusha Srimanta Sankaradeva and Guru Nanak: A Comparative Study downloaded from internet 19 Dec 2014
[52] Gyani Gyan Singh’s, Twareekh Guru Khalsa, p. 87
[53] Piara Singh Padam and Gyani Garja Singh, 1986, Kalam Mandir, Patiala pp. 68-69 and 86-87
[54] Surinder Singh Kohli (Dr.), p. 49
[55] Srup Singh Koshish edited by Piara Singh Padam and Gyani Garja Singh, 1986, Guru Kian Sakhian by Kalam Mandir, Patiala pp. 68-69
[56] Ibid., pp. 86-87
[57] Tarlochan Singh, Jeevan Charit Guru Nanak, p.174
[58] Akhbar (i) Darbar(i) muala, quoted in Guru Tegh Bahadur ji dian yatravan by Sabinderjit Singh Sagar in Nau Nidh edited by Pritam Singh, Guru Nanak Dev University Sri Amritsar, p.67
[59] Fauja Singh Kirpal Singh, 1976, Atlas Travels of Guru Nanak, Punjabi University Patiala, pp. 17
[60] Bhai Gurdas, Varan, Vaar 1. SGPC, Sri Amritsar, Varan Bhai Gurdas; Shromani Gurdwara Parbhandhak Committee, Amritsar, Var 1/11 Dr. Ganda Singh (ed.), 1969, Sources on the life and teaching of Guru Nanak's Birth Quincentenary Volume, The Punjab Past and Present, Vol. 111. Patiala, Punjabi University.
[61] Dalvinder Singh Grewal, May 2002, Amazing Travels of Guru Nanak, Shiromani Gurdwara Prabandhak Committee, p.130
[62] Kirpal Singh, Dr., ed. Walait Wali Janamsakhi. Patiala, Punjabi University, p. 49.
[63] Ibid
[64] Ibid
[65] Kirpal Singh, Dr., ed., Meharban Wali Janamsakhi, Patiala, Punjabi University, p. 140-1.
[66] Kirpal Singh, Dr., ed. Janam Sakhi Bhai Bala. Patiala, Punjabi University, p. 259.
[67] Ibid. P. 264-300.
[68] Piar Singh, Dr. ed, 1989, Janam Sakhi B-40, Amritsar, Guru Nanak Dev University.
[69] Kirpal Singh, Dr. ed., Janam Sakhi Bhai Mani Singh (ed.), Patiala, Punjabi University, p. 235-5.
[70] Lal Singh Sangrur (Gyani), 1940, Guru Khalsa Twareekh, Lahore Book Shop, Ludhiana (3rd edn., 1985), pp. 99-108.
[71] Gian Singh Giani, Panth Parkash, p. 108.
[72] Shamsher Singh Ashok (ed.), 1969, Puratan Janamsakhi, Shiromani Gurdwara Committee, Amritsar, p. 64
[73] Ibid
[74] Lal Singh Sangrur (Gyani), 1940, Guru Khalsa Twareekh
[75] Surinder Singh Kohli (Dr.) pp. 109 to 131.
[76] Lal Singh Sangrur Gyani, 1940, Guru Khalsa Twareekh
[77] Sahib Singh, Jeevan Birtant Guru Nanak Dev Ji p. 85.
[78] Kirpal Singh Dr. edited Janamsakhi Bhai Bala, p. 280.
[79] Lal Singh Sangrur (Gyani), 1940, p. 71.
[80] Surinder Singh Kohli (Dr.). 1997, Travels of Guru Nanak, Third edn., p. 128.
[81] Ibid., p. 45
[82] Ibid., p. 120
“Similarities in the ideologies of both the saints make us strongly feel that they met each other, even though the hagiographies of both saints are silent on it. Such a meeting was certainly possible because Guru Nanak visited Assam in 1505. He also went to Sadiya and then up to Itanagar in Arunachal Pradesh during that visit. A meeting between the two saints took place on this visit, although it was not recorded in the hagiographies. Another earlier meeting was also possible during Srimanta Sankaradeva’s first pilgrimage in 1481-1493, when Guru Nanak was in the age period of 12-24 years. The fact that the Sikh Guru entered seriously into the realm of spiritualism almost after this time is a significant fact. Maybe that was why Guru Nanak came here in 1505 to meet Srimanta Sankaradeva again. This needs further research. The Sikhs of Assam firmly believe that such a meeting actually took place. It is also believed that the two saints discussed the way to counter the Tantric cult, which had led to moral decay in the society. The place of the meeting is generally believed by them to be Damdama Sahib at Dhubri, which we do not find tenable, as Srimanta Sankaradeva was staying at Bardowa at that time, busy with guiding his disciples and creating literary and cultural outputs, as well as managing the Bhuyan kingdom. He was also settling down with his second wife Kalindi, whom he had married two years ago in 1503. Moreover in the medieval period, inter-kingdom journeys were few and far between; in the case of a stalwart and erstwhile ruler (Shiromani Bhuyan) like Srimanta Sankaradeva, every major movement was certain to be duly recorded, Dhubri and Bardowa coming under separate kingdoms in those times. So the place of the meeting between the two saints was certainly Bardowa." [50]
The period of this meeting taken by Barakokti is 1505, but this researcher found the possibility of Guru Nanak visiting the area between 1515 and 1517 AD during his third itinerary to the Himalayas and beyond. During this period, Srimanta Sankardev had settled at Majuli near the Dibrugarh-Sibsagar area, and he had established good relations with Ahom kings, with his son-in-law having been appointed in Ahom court. The indications received by this researcher during his travels to Assam are that the meeting place was either at the Ahom capital or near it. Nazira, the earlier capital of Ahom Kings and the place claimed by the locals there to be the place of discussions of Guru Nanak and Srimanta Sankar Dev appears to be the reasonable claim. Srimant Sankar Dev and Guru Nanak would have travelled this part of Assam including Saidya and Parsu Ram Kund, together for a considerable exchange of thought. This theory and the new evidence thus need to be studied further.
Gaurjan
Gyani Gyan Singh's Twareekh Guru Khalsa, p. 87 [51] states that Rani Gorjan, queen of one of the states of Kamroop was the devout follower of Guru Nanak. Her grandson Raja Ram Rai became the Sikh of Guru Tegh Bahadur and he was blessed with a son by Guru’s blessings. The boy was named Ratan Rai. This Rattan Rai presented a white elephant and a Panchkala weapon; a combination of five weapons) to Guru Gobind Singh (Suraj Prakash 22, 46) Guru Kian Sakhian by Srup Singh Koshish, edited by Piara Singh Padam and Gyani Garja Singh, 1986, Kalam Mandir, Patiala, pp. 68-69 and 86-87 [52]). Based on Bhatt Wahis recorded by the Bhatts in Guru’s court, there is also the record as above. Dr. Surinder Singh Kohli mentions it is said that the queen of this area (Pragjyotishapura) became the disciple of the Guru. She was the grandmother of Raja Ram Deo, who became a disciple of Guru Tegh Bahadur. Her great-grandson Raja Rattan Deo came to Anandpur to pay his respects to Guru Gobind Singh. (p. 49) [53]
Guru Kian Sakhian by Srup Singh Koshish, edited by Piara Singh Padam and Gyani Garja Singh, 1986, Kalam Mandir, Patiala, pp. 68-69 and 86-87 states further: Raja Ram Singh battled with the Assamese for many years, and Raja won the battle in the beginning of 1726 AD. The Assamese king accepted defeat. Guru Tegh Bahadur got both parties to compromise. Raja Ram Singh created a mound on the bank of the Brahmaputra in honour of Guru Tegh Bahadur. Assam King Sugdeo requested and took Guru to his residence. Both the king and the queen welcomed the Guru with love and respect. The queen requested of the Guru politely, "Please bless me with an offspring." I do not have any other wish.” Guru Ji said, "You will give birth to a very fortunate son.” He took his ring and touched the queen’s head and said, “Dear queen! You will find the stamp of this ring on the head of your son. Name him Rattan Rai.” Guru took leave from the king and queen and returned to the camp of Raja Ram Singh.” (pp. 68-69) [54]
“Guru (Guru Gobind Singh) issued orders to Sikhs to come to Paunta to celebrate Deepawali. Receiving the Guru's orders, the sangat came from Delhi, Assam, Majha, Malwa, Doaba, Pothohar, Kabul, etc., with great vigor. From Assam came Ratan Rai, son of Sug Deo, along with his mother and uncle Ram Rai, bringing very valuable presents. Earlier, when Rattan Rai was just eleven years old, he came to Chak Nanaki along with his mother and father. At that time they had presented very valuable gifts. These included a weapon (Panch Kala) capable of performing five weapons, i.e., spear, beam, sword, pistol, and barchhi, changing from one weapon to another just by moving the handle. Another was a Parsadi elephant, which had a white lining from head to tail. It also included one sandalwood seat having four layers. In addition to this, a golden bowl, the head Kalgi, a bracelet of diamonds, and 101 golden Muhars were bowed before the Guru. (pp. 86-87) [55] This Panchkula is presently stated to be in the Baroda museum. [56] As stated above, Guru Nanak visited Dhubri, where a Gurdwara commemorates his visit. This Gurdwara was further sanctified by Guru Tegh Bahadur’s visit in 1710 AD [57] conforming to Guru Nanak’s visit to Kamroop as well.
Route of Travel to Kamrup
The route of travels to Kamrup given by Fauja Singh Kirpal Singh in Atlas Travels of Guru Nanak, Punjabi University Patiala, 1976, pp. 17 [58] from Benaras onwards is as follows:
“Benras-Chandrola, Sasarasm, Gaya-Patna-Hajipur-Mungheer-Bhagalpur-Kantnagar-Malda, from where he would have selected one out of the following: (a) Sher Shah Suri Marg led to Sunargaon via Maqsudabad and reached Dacca (b) He travelled north, passing through the present North Bihar and North Bengal, reaching Dhubri, the first important place in Kamrup visited by Guru Nanak. At Dhubri Guru Tegh Bahadur raised a platform in the hallowed memory of Guru Nanak’s visit. As this place is situated on the right bank of the Brahmputra River, the likelihood is that Guru arrived there from the west and not from the side of Dacca. Secondly, for a traveller desiring to tour the region of Assam, as the Guru was, the Dacca route was much longer, circuitous, and perhaps also unnatural. Thirdly, the northerly route is marked by many old historical gurdwaras bearing associations with Guru Nanak and Guru Tegh Bahadur. Fourthly, when later on Guru Tegh Bahadur proceeded to Assam, he, too, followed the northerly route. [58]
Janam Sakhi B-40 (ed. by Piar Singh, 1989) [30] narrates the story of Guru Nanak’s visit to Bhutan, “Sakhi Bhutant Des ki” at p. 124. Since Bhutan is touching the borders of North Bengal, Cooch Behar, and Kamrup, it is probable that Guru Nanak also visited Bhutan during his visit to Kamrup. Thus, the route through the north, passing through the present North Bihar and North Bengal, reaching Dhubri in Kamrup, is the most probable route, and he visited Bhutan during this route only.
Dr. Surinder Singh Kohli gives this probable route as being during his third journey when the Guru was travelling in Sikkim and Bhutan when he toured through some territory of North Bengal in Darjeeling, Jalpaiguri, and Cooch Behar District. [17]
This author, in his book Amazing Travels of Guru Nanak [30], has found the travel to Kamroop and beyond during Guru Nanak’s third itinerary (udasi) and the route to Kamroop from Sikkim and Bhutan as the most plausible. He has given the route of travels to Kamroop as under
Guru Nanak’s travels to the Himalayan region covered portions of East Punjab, Himachal Pradesh, Garhwal, Kumaon Hills (Uttaranchal), Kailash-Mansarovar, Tarai Region of Uttar Pradesh, North Bihar, Nepal, Sikkim via Tibet, Bhutan, Assam, Nagaland, Burma, Manipur, Mizoram, Bangladesh, Malaya, Indonesia, Bali, Thailand, Laos, Vietnam, China, Northeast Tibet, Ladakh, Kashmir, and North Punjab. This route is more or less the same as given out by Dr. Kohli. [17]
Guru Nanak's third itinerary to the Himalayan region is known as Sumer Udasi. This is also known as his travels to Kailash-Mansarover. Accounts of this journey are found recorded in 'Varan-Bhai Gurdas' in brief. Bhai Gurdas (1551-1639) [59] writes, "Baba (Nanak) viewed the utmost extremities of the nine regions of the earth. He then ascended Mount Sumer, where a company of Siddhs came into his contact. [59]
Sumer is the name of a legendary mountain that has been identified as Mount Kailash. This statement corresponds to the details of the Janamsakhi edited by Shamsher Singh Ashok [31], Dr Surinder Singh Kohli [17] and Dr Dalvinder Singh Grewal [60]
All the Janamsakhis have the records of Guru Nanak's visit to Mount Kailash/Sumer and to the adjoining areas. Janam Sakhi Bhai Bala has more details of this journey than other Janam Sakhis. Walait Waali Janam Sakhi records this journey under 'Uttar Khand Ki Udasi,' or 'Third Udasi.' The description of dress worn by Guru Nanak on this journey is as follows: "Skin in feet (animal skin shoes) and on head (animal skin head cover), complete body covered, and 'Tikka' (paste) of 'kesar' (vermillion) on forehead [61]." In this journey, his food was the flowers and fruits of a wild plant (akk) [62]. Accompanying him were Hassu Lohar (blacksmith) and Sihan Chhinba (tailor) [63].
Janamsakhi Meharban, written by Sodhi Meharban (1581-1640), gives the starting point of this Udasi as Sultanpur after Guru's discussions at Gorakh Hatri [64]. Janamsakhi Bhai Bala (stated to have been dictated by Bhai Bala) does not give dress or food habits of Guru Nanak. It states Bala and Mardana as his companions. [65] He gives the period of this Udasi to be after his visit to the West. All other Janam Sakhis describe this visit before his visit to the West. The start of this Udasi is given from Sultanpur. The places visited are given as Himachal, Sumer, Munafik Des, and various mountains, e.g., Hem, Sirdhar, Una, Koona, Meena, Seela, Eena, Ikhan, Girnar, and Ulak. There are also records of his visits to Asrapan, Chittagong, Bisihar Island, Brahampur, Plaksha-dweep, Silmila Dweep, Suwaranpur, Deogandhar, and Parsar Nama. [66]
Janam Sakhi B-40 (Piar Singh) gives details of the Guru's visit to Triya Das (Namrup) (pp. 85-6), Sumer (p. 86-91), Bhutan (p. 124-5), Kashmir (pp. 125-6), and Himachal (pp. 139-40) in that order. Bala and Mardana are depicted as his companions. This travel is shown after his visit to Mecca [67].
In Janam Sakhi, Bhai Mani Singh, a contemporary and devoted Sikh of Guru Gobind Singh, mentions that from Sri Lanka the Guru visited Kush Deep & Pushkar Dweep after leaving Jambu Dweep and visited Sumer thereafter. He also visited Meena Parabat. From Sumer, Guru Nanak went to Jammu. Kartarpur was established by him after Sumer Udasi, according to this Janamsakhi. His visit to North and East Asia is also covered under this Udasi [68].
Important sources in addition to the Janamsakhis, which give an account of Guru Nanak's Sumer Udasi, are as follows: -
(a) Bhai Behlo's Suchak Prasang: 'Bhai Behlo was a contemporary of Guru Arjan Dev. He died on 24 March 1706. '
(b) Baba Sarup Chand's Mahima Parkash' (Vartak).
(c) Parchian Sewa Das.
(d) Pracheen Panth Parkash by Rattan Singh Bhangu.
(e) Nanak Parkash, Twarikh Guru Khalsa, and Gurdham Parkash by Gyani Gyan Singh.
(f) Nanak Parkash by Bhai Santokh Singh.
(g) Guru Khalsa Twarikh by Gyani Lal Singh-Sangrur.
(h) Jeevan Charit, Guru Nanak Dev Ji, by the late Dr. Trilochan Singh.
(i)Travels of Guru Nanak by Dr. Surinder Singh Kohli.
(j) Atlas of Travels of Guru Nanak by Dr. Fauja Singh and Dr. Kirpal Singh.
Bhai Behlo Mentions Guru Nanak's visit to Sidh Matta, Nanak Matta, Kavroo Des (Kamrup), and Keet Raj (Bhil Nath) and Guru's meeting Madhur Bain, Develoot, Jhanda, Kamalnain, etc., as well as Siddhas at Sumer. His material source appears to have been Janamsakhi Bhai Bala. Mahima Praksh (Vartak) of Baba Sarup Chand (1741) also mentions Sumer and Nanak Matta, but no detailed accounts are given.
Parchian Sewa Dass recorded an account of Guru Nanak's visit to Sumer Parbat, meeting 84 Siddhas (including Gorakh Nath) and reciting Japji and Sidh Goshat at Sumer. This account too appears to have been extracted from Janamsakhi Bhai Bala.
Rattan Singh Bhangu Shahid (Pracheen Panth Prakash) also touches upon Guru Nanak's travels to the Himalayan region in 'Pahele Mahalle Ki Sakhi' and mentions Rikhikesh (Rishikesh), Gorakhmatta, Badri Nath, and Kedar Nath as the places having been visited by Guru Nanak. He does not mention Sumer or Kailash.
The account of the 'third itinerary' given by Gyani Lal Singh Sangrur in 'Guru Khalsa Twarikh' (first pub. 1940) (pp. 98-108) is more detailed and includes new places visited during this journey. These include Sultanpur, Kalanaur, Gurdaspur, Dasuha, Kotla, Triloki Nath, Ghumeran, Kangra, Jwala Ji Mandir, Rawalsar, Chamba, Kulu, Bijlian-Mahadev, Braham Kotli, Manikaran, Doon Teerath, Kahloor, Kiratpur, Nalagrah, Handoor, Panjore, Dhara-Teerath, Mahisar, Bushehar, Dehradun, Masoori, Chakrata, Kashi, Gomukhi-Ganga, Kahkadwal, Srinagar (Garhwal), Badri Narayan, Bhimkot Hills, Sumer Ranikhet, Garh Mukteshwar, Nainital, Gorakhmatta, Nanakmatta, Gorakhpur, Pauri, Kotdwar, Neemkhar, Ayudhia, Raniganj, Sitamarhi, Old Baksar, Kanchan-sanga, Janakpur, Chatar Nagar, Bagkshetar Teerath, Bhomri, Shivpur, Brahamkund, Lakhanpur, Laltaa-Patti, Tamlang, Aamlang, Tashi, Garu Kunbha, Askrode, Chumbhail Mountain Range, Tibet, Lake Mansarovar, Kailash, Yarkand, Ladakh, Bhatlasa, Jhankar-River-banks, Shorkot, Lusak, Gilgit, Askardu, River Shesnang, Lake Wooler in Sri Nagar, Bhadarwah, Manmeh (Manmahesh), Kular, Dhaulidhar Dalhouzi, Mankot, Trikaata, Vaishno Devi, Jammu, Parmandli Teerath, Chalaini, Jasrota, Madhopur, Sujanpur, Pathankot, Gurdaspur, Sultanpur, and Talwandi. The period given is from 15 Asu 1574, Bikrami, to 17 Kartik Sambat 1575, and the place of origin of Sumer Udasi is given as Kartarpur [69].
In Panth Prakash (pp. 59-62), Gyani Gyan Singh gives the names of places visited in Sumer Udasi (Uttar Khand Udasi) by Guru Nanak as follows: -
Kangra, Jawalamukhi, Kehloor, Kiratpur, Gorakhpur, Nanak-Matta, Gorakh-Matta, Nepal, Sikkim, Bhutan, Himalaya Ranges, Man-Mahesh, Ahi-la-Chen, Al-la-Chen, Lhasa, China, Kashmir, Punger Des, Vaishno Devi, Kachhar (Kamroop), Assam (Kamroop), Manipur, and Bangla (Bangla Desh) in the first Udasi (pp. 49-51). [70]
Accounts by Bhai Santokh Singh (1883), Bhai Gyan Singh, and Bhai Veer Singh generally follow Janamsakhi Bhai Bala. They, however, try to eliminate myths that affected the authenticity of the account.
Late Dr. Trilochan Singh (Jeevan Charit Guru Nanak Dev Ji) (1972). Dr. Surinder Singh Kohli (Travels of Guru Nanak) and Dr. Fauja Singh and Dr. Kripal Singh (Atlas of Guru Nanak Travels) are the other important researchers who have recorded the account of Guru Nanak's travels to the Himalayan region in detail.
If we analyze the available material, we find that:
(a) The earliest detailed account of Sumer Udasi is available in Janamsakhi Bhai Bala. Almost all the later writers follow the version given by him, discarding the myth elements as far as possible. The fact behind the acknowledgement of Bhai Bala's Janam Sakhi appears to be the prevalent belief that this Janamsakhi was recorded by Guru Angad
(1539-52), Guru Nanak's successor, on the dictation of Bhai Bala, acknowledged as the first Guru's associate. This claim has, however, been rejected by various researchers, who give more authority to Puratan Janamsakhi and Janamsakhi Meharban.
(b) Earlier accounts of Sumer Udasi do not record the correct period, places visited, and the people who met Guru Nanak during this Udasi. The dress and the food habits of
Guru Nanak is given only in Puratan Janamsakhi, which, in the absence of any other account, has to be given due credit.
(c) Generally all the Janamsakhis agree that 'Guru Nanak visited the Himalayan region after his first itinerary and before he went to Kamroop and East Asian countries. Sumer Udasi is not found properly linked with Guru's journey to Kamroop & East Asia clearly, though the period of Sumer Udasi is also stated as 12 years. In Janamsakhi Bhai Bala, it is mentioned that Guru Nanak visited Sumer after visiting all the islands (of East Asia).
The later researchers give out the following routes to Sumer:
(a) Punjab-Himachal Pradesh-Sumer-Kashmir-Punjab (Achal Vatala) (Atlas of Travels of Guru Nanak by Dr. Fauja Singh Dr. Kirpal Singh)
(b) Punjab-Himachal Pradesh-Uttarakhand-Kailash-Sumer-Nepal-Tibet-Sikkim-Bhutan and Kartarpur. Guru Nanak's journey to Kashmir and Ladakh is given in a different Udasi (Dr. Trilochan Singh's Jeevan Charit-Guru Nanak Dev).
(c) Punjab-Himachal Pradesh-Uttarakhand-Kailash (Sumer)-Mansarovar-North Eastern Uttar Pradesh-North Bihar-Nepal-Tibet-Sikkim-Bhutan-(Tarai Region)-China-Ladakh-Kashmir-Punjab. (Gyani Lal Singh Sangrur; Guru Khalsa Twarikh & Dr. Surinder Singh Kohli: Travels of Guru Nanak).
This researcher had the privilege of visiting most of the Himalayan region and Assam and obtained some information from Burma, Tibet, and China through sources and came to the conclusion that Guru Nanak's travels to the Himalayan region covered a portion of East Punjab-Himachal Pradesh-Garhwal-Kumaon Hills-Kailash-Mansarovar area-Tarai Region of Uttar Pradesh-North Bihar-Nepal-Sikkim (via Tibet)-Bhutan-Arunachal Pradesh-Assam-Nagaland-Burma-Manipur-Mizoram-Bangladesh-Malaya-Java-Sumatra-Bali-Thailand-Laos-Vietnam-China-Northeastern Tibet-Ladakh-Kashmir-Northern Punjab. This route is more or less the same as described by Dr. Surinder Singh Kohli.
Period of Guru Nanak’s visit to Kamrup:
In the Janamsakhi edited by Shamsher Singh Ashok [71], the period of visit to Kamroop given is after the first and second itineraries (udasis) in the year 1508 AD.
“Baba then started for other pilgrimage centers. He visited 68 pilgrimage centers like Ganga, Godavari, Gaya, Pirag, Gomti, Ayodhya, Dwarka, Jagan Nath, and Orissa and had the benefit of all these pilgrimages, including bathing in various rivers. Having visited the entire land, the true Guru Baba reached that part of the land on the corner of the sea where no men exist and the women rule. In the entire country, only the women earn and not the men. [98]
Shamsher Singh Ashok, p. mentions of giving seat to Jhanda badhi in Cachhar (Bisiar) desh in Samvat Bikrami 1565 (1508 AD) [72] but since the third itinerary is given from 1515 AD to 1517 AD, it is most probable that Guru Nanak visited Assam in late 1516 AD. This however has to be linked to the period of itineraries and the route adopted.
Since it is settled that Guru Nanak travelled to Kamrup and beyond in his third itinerary. The period of the third itinerary is given differently by different researchers:
(a) Gyani Lal Singh Sangrur gives this period to be between 15 Asuj 1574 Bikrami and 17 Kartik 1575 Bikrami. This period, according to English calendar, is from 1517 A.D. to 1518 A.D. [73]
(b) Dr. Surinder Singh Kohli gives this period as from 1514 AD to 1517 AD [74].
(c) Gyani Lal Singh Sangrur gives this Period to be from 1515 to 1517 A.D. [75]
d) S. Sahib Singh gives the dates as Samvat 1573 to 1575, i.e., 1516 to 1518 [76]
Similarly, other writers also differ about the total period. This is, probably, due to the uncertainty, which prevails over the distance and route covered and places visited.
Most of these writers include a journey to East Asia in their first journey, where the total period given is about 12 years. They also do not include Tibet and China in this Udasi. In case Guru Nanak visited the East in his Uttar or Sumer Udasi, the period taken has to be much longer, as is given in Janamsakhi Bhai Bala, where the sea journey itself took even more than one month to reach each island, and the Guru stayed on the island for months.
Janamsakhi Bhai Bala states that Guru Nanak went to Sumer after visiting Silmila Dweep and Suwaran Dweep [77]. Gyani Lal Singh Sangrur mentions that Guru Nanak went to China after Assam and Burma (Rangoon, Mandley) [78]. Dr. Surinder Singh Kohli states that it was about 1517 when Guru Nanak entered the provinces of China. He states that the route adopted by Guru Nanak included Nanking. [79]
In view of this information, it can be tentatively presumed that Guru Nanak visited East Asian countries after his visit to Assam. The time of the visit attributed to these areas has to be included in this itinerary. The start of this journey will have to be around the year 1514 or 1515 and completion in the year 1517 or 1518. To sum up we can safely deduce that:
(a) Guru Nanak completed his Sumer Udasi between 1514 and 1518 AD.
(b) He wore clothes made of skins as a protection from cold.
(c) He had Bhai Bala, Mardana, Sihan Chhimba, and Hassu Lohar as his companions.
(d) He started from Sultanpur and visited Himachal Pradesh, Uttar Khand, Sumer, Terai Regions of Uttar Pradesh, North Nagaland, North-West Burma, Manipur, Mizoram, Tripura, South East Bangladesh, Southern Burma, Malaya, Indonesia, Thailand, Laos, Vietnam, China, Tibet, and Kashmir before returning to Punjab.
The time of visiting Kamroop lies within this framework. Surinder Singh Kohli mentions two dates, i.e., 1505 AD [80], where he does not consider Guru Nanak’s travels further east. If we take his version of visiting Kamroop after Bhutan, the visit to Bhutan is cited as in 1515-16 [81]. This period is most probable and is taken as such.
References
[1] Barua, Kanak Lal, An Early History of Kamarupa, From the Earliest Time to the Sixteenth Century, Guwahati: Lawyers Book Stall; Bhushan, Chandra, 2005, Assam: Its Heritage and Culture. Gyan Publishing House. ISBN 978-81-7835-352-4.
[2] Watters, Thomas, 1905; Davids, T. W. Rhys; Bushell, S. W, eds. On Yuan Chwang's Travels in India 2. London: Royal Asiatic Society. Retrieved January 29, 2013.
[3] K L Barua, Early History of Kamrup, pp. 1, 9, 11
[4] Peter Jackson, 2003, The Delhi Sultanate: A Political and Military History, P. 141, into the region of Assam the Muslims called Kamrup or Kamrud
[5] Guha, Amalendu, December 1983, "The Ahom Political System: An Enquiry into the State Formation Process in Medieval Assam (1228–1714)," Social Scientist 11 (12): 3–34, doi: 10.2307/3516963
[6] Sarkar, J N., 1990, "Koch Bihar, Kamrup and the Mughals, 1576–1613," in Barpujari, H K, The Comprehensive History of Assam: Medieval Period, Political II, Guwahati: Publication Board, Assam, pp. 92–103
[7] Sircar, D C., 1990, "Pragjyotisha-Kamarupa," in Barpujari, H K, The Comprehensive History of Assam I, Guwahati: Publication Board, Assam, pp. 59–171
[8] Wade, Dr John Peter, 1805, A Geographical Sketch of Assam" in Asiatic Annual Register, reprinted (Sharma 1972, p. 341)
[9] Beal, Buddhist Records of the Western World, Vol II, p. 195
[10] Hema Saraswati, 1990, ins Prahrada-carit, says that Durlabhanarayan was the unequaled king of Kamata-mandala (Neog 1990, p. 40)
[11] Gogoi 2002, p. 17
[12] "The invasion of Mughisuddin, though abortive, had shaken the Kamarupa kingdom. It was reorganized as a new state, 'Kamata' by name, with Kamatapur as capital. The exact time when the change was made is uncertain. But possibly it had been made by Sandhya (c. 1250-1270) as a safeguard against mounting dangers from the east and the west. Its control on the eastern regions beyond the Manah (Mnas River) was lax." (Sarkar 1992, pp. 40–41)
[13] Sarkar, 1990, p. 44
[14] History of Assam - Wikipedia
[15] Sircar, 1990, p. 171
[16] Kakati, Banikanta, 1953, Aspects of Early Assamese Literature (Gauhati University Press, p. 1. Gait E.A. A History of Assam. 1926. Calcutta and Shimla: Thacker & Co page 225
[17] Banikanta Kakati, Assamese: Its formation and development The Shans built their kingdom and consolidated their power in Eastern Assam with the modern town of Sibsagara as their capital and brought the whole tract down to the border of the modern district of Kamrup permanently under their sway. It was towards the close of their reign that modern Kamrup came within the compass of the Shan rule.
[18] Surinder Singh Kohli, 1997, Travels of Guru Nanak, Punjab University, Chandigarh, Third edition, p.44, 46-47
[19] Shamsher Singh Ashok (ed.), 1969, Puratan Janamsakhi, Shiromani Gurdwara Committee, Amritsar, p. 200 quotes 1508 AD as the year of the visit of Guru Nanak to Kachhar, then a part of Kamrup.
[20] Acharya NN, 1996, A Brief history of Assam, New Delhi, p.42
[21] Arup Jyoti Das, 2009, Kamtapur and the Koch Rajbanshi imagination, Montage Mada, p.54)
[22] Nath D, 1989, History of Koch Kingdom, 1515-1615, Delhi, pp. 27-28).
[23] Bhai Vir Singh, 2006, Noor Shah Nistara in Puratan Janamsakhi, pp. 74-79.
[24] Ibid.; Noor Shah Nistara. Hymns from Sri Guru Granth Sahib, Shiromani Gurudwara Parbandhak Committee, Sri Amritsar (SGGS). Sri Guru Granth Sahib has been translated by Singh Sahib Sant Singh Khalsa, MD, & transliteration done by Kulbir Singh Thind, MD. Database making, sentence-by-sentence text arrangement, conversion to Unicode, formatting, etc. are also done by Kulbir Singh Thind, MD.
[25] Mohammad Kazim wrote in Description of Assam and wrote in Asiatic Researches I, p. 181, as quoted by Trilochan Singh (Dr.) in Jeevan Charit Guru Nanak Devji, p. 172.
[26] Sujan Rai Bhandari, 1972, Khulastut Twareekh (Punjabi version), Punjabi University Patiala (pp. 54-55), originally written in 1696 (ix).
[27] Bhuyan, SK Dr. 1968. Tunkhungia Buranji or A History of Assam (1681–1826). p. 199
[28] Surinder Singh Kohli (Dr.) (ed.). 1990, Janamsakhi Bhai Bala, Punjab University Publication Bureau, Chandigarh, Second edn., pp. 152-153.
[29] Bhai Vir Singh, Guru Nanak Chamtkar, second edn., p. 232
[30] Piar Singh, 1989, B-40 Janamsakhi Sri Guru Nanak Dev Ji, Guru Nanak Dev University, Sri Amritsar, p.12
[31] Gyani Lal Singh Sangrur; Guru Khalsa Twareekh, 1955 (3rd edn), p. 68
[32] Dr Tarlochan Singh, p. 69
[33] Giani Gian Singh, 2002 (reprint), Gurdham Sangreh, Dharam Parchar Committee Sri Amritsar, pp. 40, p. 120.
[34] Dr Surinder Singh Kohli, Travels of Guru Nanak, p. 42
[35] SK Bhuyan,
[36] Jasbir Singh Sarna and Daljit Singh Bedi, 2013, Gurdwara Mahan Kosh, Shiromani Gurdwara Prabandhak Committee, p. 246).
[37] Dr Tarlochan Singh, 69
[38] Dr Surinder Singh Kohli, 47
[39] Dr. Arjan Singh Mann, 1959, Guru Tegh Bahadur and Assam Pradesh, Sikh Publishing House, New Delhi, p. 170.
[40] Dr Surinder Singh Kohli, Travels of Guru Nanak, 49
[41] Philip Richard Thornhagh Gurdon, 1914, The Khasis at Google Books, McMillan & Co., 2nd Edition, pp 85-
[42] Gyani Lal Singh, Sangrur, p. 86
[43] Tarlochan Singh (Dr.), p.160
[44] Surinder Singh Kohli (Dr.), p. 42
[45] Surinder Singh Kohli, Travels of Guru Nanak, p. 46
[46] Suniti Kumar Chatterji, 1955, “The place of Assam in the history and civilization of India," Banikanta Memorial lectures, 1954, published by University of Gauhati (G. DS. Press Madras)
[47] Surinder Singh Kohli, Travels of Guru Nanak, p. 47.
[48] Dr. Tarlochan Singh, Jeevan Chrit Guru Nanak Dev Ji, p. 173.
[49] Arjan Singh Mann,
[50] Dr Sanjib Kumar Barakakoti, 2005, Mahapurusha Srimanta Sankradeva, Bani mandir, Dibrugarh, Guwahati, in Ujjal Hazarka, Bani Mandir, Chandrakanta Hazarika Path, New Market, Dibrugarh, p.32
[51] Dr Sanjib Kumar Borkakoti, [75] Mahapurusha Srimanta Sankaradeva and Guru Nanak: A Comparative Study downloaded from internet 19 Dec 2014
[52] Gyani Gyan Singh’s, Twareekh Guru Khalsa, p. 87
[53] Piara Singh Padam and Gyani Garja Singh, 1986, Kalam Mandir, Patiala pp. 68-69 and 86-87
[54] Surinder Singh Kohli (Dr.), p. 49
[55] Srup Singh Koshish edited by Piara Singh Padam and Gyani Garja Singh, 1986, Guru Kian Sakhian by Kalam Mandir, Patiala pp. 68-69
[56] Ibid., pp. 86-87
[57] Tarlochan Singh, Jeevan Charit Guru Nanak, p.174
[58] Akhbar (i) Darbar(i) muala, quoted in Guru Tegh Bahadur ji dian yatravan by Sabinderjit Singh Sagar in Nau Nidh edited by Pritam Singh, Guru Nanak Dev University Sri Amritsar, p.67
[59] Fauja Singh Kirpal Singh, 1976, Atlas Travels of Guru Nanak, Punjabi University Patiala, pp. 17
[60] Bhai Gurdas, Varan, Vaar 1. SGPC, Sri Amritsar, Varan Bhai Gurdas; Shromani Gurdwara Parbhandhak Committee, Amritsar, Var 1/11 Dr. Ganda Singh (ed.), 1969, Sources on the life and teaching of Guru Nanak's Birth Quincentenary Volume, The Punjab Past and Present, Vol. 111. Patiala, Punjabi University.
[61] Dalvinder Singh Grewal, May 2002, Amazing Travels of Guru Nanak, Shiromani Gurdwara Prabandhak Committee, p.130
[62] Kirpal Singh, Dr., ed. Walait Wali Janamsakhi. Patiala, Punjabi University, p. 49.
[63] Ibid
[64] Ibid
[65] Kirpal Singh, Dr., ed., Meharban Wali Janamsakhi, Patiala, Punjabi University, p. 140-1.
[66] Kirpal Singh, Dr., ed. Janam Sakhi Bhai Bala. Patiala, Punjabi University, p. 259.
[67] Ibid. P. 264-300.
[68] Piar Singh, Dr. ed, 1989, Janam Sakhi B-40, Amritsar, Guru Nanak Dev University.
[69] Kirpal Singh, Dr. ed., Janam Sakhi Bhai Mani Singh (ed.), Patiala, Punjabi University, p. 235-5.
[70] Lal Singh Sangrur (Gyani), 1940, Guru Khalsa Twareekh, Lahore Book Shop, Ludhiana (3rd edn., 1985), pp. 99-108.
[71] Gian Singh Giani, Panth Parkash, p. 108.
[72] Shamsher Singh Ashok (ed.), 1969, Puratan Janamsakhi, Shiromani Gurdwara Committee, Amritsar, p. 64
[73] Ibid
[74] Lal Singh Sangrur (Gyani), 1940, Guru Khalsa Twareekh
[75] Surinder Singh Kohli (Dr.) pp. 109 to 131.
[76] Lal Singh Sangrur Gyani, 1940, Guru Khalsa Twareekh
[77] Sahib Singh, Jeevan Birtant Guru Nanak Dev Ji p. 85.
[78] Kirpal Singh Dr. edited Janamsakhi Bhai Bala, p. 280.
[79] Lal Singh Sangrur (Gyani), 1940, p. 71.
[80] Surinder Singh Kohli (Dr.). 1997, Travels of Guru Nanak, Third edn., p. 128.
[81] Ibid., p. 45
[82] Ibid., p. 120
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